नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥
naṣṭo mohaḥ smṛtir labdhā tvat-prasādān mayācyuta |
sthito’smi gata-sandehaḥ kariṣye vacanaṁ tava ||
(Bhagavad-gītā: 18.73)
“[Arjuna to Kṛṣṇa:] O Acyuta, by your grace, my misunderstanding is dispelled, and remembrance has been attained by me. I am steady, free from doubt. I shall follow your instruction.”
Commentary
kim ataḥ paraṁ pṛcchāmy ahaṁ tu sarva-dharmān parityajya tvāṁ śaraṇaṁ gato niścinta eva tvayi viśrambhavān asmīty āha—naṣṭa iti | kariṣya ity ataḥ paraṁ śaraṇyasya tavājñāyāṁ sthitir eva śaraṇāpannasya mama dharmaḥ | na tu svāśrama-dharmo na tu jñāna-yogādayaḥ, te tv adyārabhya tyaktvā eva | tataś ca bhoḥ priya-sakha arjuna! mama bhū-bhāra-haraṇe kiñcid avaśiṣṭaṁ kṛtyam asti | tat tu tvad-dvāraiva cikīrṣāmīti bhagavatokte sati gāṇḍīva-pāṇir arjuno yoddhum udatiṣṭhad iti |
(Sārārtha-varṣiṇī-ṭīkā)
“[Arjuna:] ‘Hereafter, what more shall I ask you? [Nothing.] Rather [i.e., not feeling the need to inquire further], having fully abandoned all dharmas, I have taken shelter in you, become completely worry-free, and am filled with trust in you.’ Thus, he [i.e., Arjuna] speaks this verse. ‘I shall follow …’ implies, ‘Hereafter, abiding by your order, you whose shelter is to be taken, is the only dharma for me, I who have taken shelter [in you], and neither the dharma of my own āśrama, nor jñāna, yoga, and so forth [are the dharma I should follow], as those, rather, starting from today, have been completely rejected [by me].’ Thereafter, ‘O dear friend Arjuna! I have some duty remaining in regard to removing the burden of the earth. I wish to perform this, however, only through you’—when this statement was made by Bhagavān, Arjuna arose to fight, Gāṇḍīva in hand.”
evaṁ pṛṣṭaḥ pārthaḥ śāstrānubhavaṁ phala-dvāreṇāha naṣṭa iti | moho viparīta-jñāna-lakṣaṇaḥ mama naṣṭas tvat-prasādād eva smṛtiś ca yathāvasthita-vastu-niṣṭhayā mayā labdhā | ahaṁ gata-sandehaś chinna-saṁśayaḥ sthito’dhunāsmi | tava vacanaṁ kariṣye | etad uktaṁ bhavati—deva-mānavādayo nikhilāḥ prāṇinaḥ sarve sva-sva-karmasu svatantrā dehābhimānino mānavair arcitā devās tebhyo’bhīṣṭa-pradāḥ | yas tv īśvaraḥ ko’py asti | sa hi nirguṇo nirākṛtir udāsīnas, tat-sannidhānāt prakṛtir jagad-dhetur ity evaṁ viparīta-jñāna-lakṣaṇo yo mohaḥ pūrvaṁ mamābhūt | sa tvad-upalabdhād upadeśād vinaṣṭaḥ | parākhya-svarūpa-śaktimān vijñānānanda-mūrtiḥ sārvajñya-sārvaiśvarya-satya-saṅkalpādi-guṇa-ratnākaro bhakta-suhṛt sarveśvaraḥ prakṛti-jīva-kālākhya-śaktibhiḥ saṅkalpa-mātreṇa jīva-karmānuguṇo vicitra-sarga-kṛt sva-bhaktebhyaḥ sva-paryanta-sarva-prado’kiñcana-bhakta-vittaḥ | sa ca tvam eva mat-sakho vasudeva-sūnur iti tāttvikaṁ jñānaṁ mamābhūt | ataḥ paraṁ tvām ahaṁ prapannaḥ sthito’smi | tvaṁ māṁ kadācid api na tyakṣyasīti sandehaś ca me chinnaḥ | atha bhū-bhāra-haraṇaṁ sva-prayojanaṁ cet prapannena mayā cikīrṣitaṁ tarhi tad-vacanaṁ tava kariṣyāmīty arjuno dhanuḥ-pāṇir udatiṣṭhad iti |
(Gītā-bhūṣaṇa-ṭīkā)
“Thus questioned in this way, Pārtha [i.e., Arjuna] describes [the attainment of] understanding of śāstra through [a description of] its effect in this verse. ‘By your grace alone, my misunderstanding consisting of erroneous perception is dispelled, and remembrance, that is, fixity in reality as it is, has been attained by me. I am free from doubt, that is, my doubts have been cut away, and now I am steady. I shall follow your instruction.’ This is stated. ‘“All living beings—devas, humans, and so forth—are possessed of independent identification with the body in the midst of their own respective karmas. The devas, worshipped by human beings, are granters of desired ends for them [i.e., for human beings]. He who is [said to be] some sort of Īśvara [over and above them all] is beyond the guṇas, devoid of form, and indifferent, and because of his presence, prakṛti is the cause of the world.” This sort of misunderstanding consisting of erroneous perception which I had previously is [now] fully dispelled by the instruction I have received from you. He who is the possessor of the svarūpa-śakti known as parā; the embodiment of perfect knowledge and bliss; the ocean of qualities beginning with omniscience, omnipotence, and true resolve; the friend of bhaktas; the Īśvara of all; the wonderful creator in accord with the karma of jīvas just by resolve by means of the śaktis known as prakṛti, jīva, and kāla; the bestower of everything, including his own self, upon his own bhaktas; and the wealth of the bhaktas who possess nothing—I now have real knowledge that he is indeed you, my friend, the son of Vasudeva. Therefore, I have taken shelter in you and am now steady. The doubt of mine that you will desert me some day is cut away. If you now have the need to remove the burden of the earth, then that is [also] desired by me, who have taken shelter [in you], and I shall follow your instruction.’ In this way, Arjuna, bow in hand, arose [to fight in the battle].”