Bhagavad Gita Chapter 18, Verse 73

English Translation

Arjuna said O Acyuta, (my) delusion has been destroyed and memory has been regained by me through Your grace. I stand with my doubt removed; I shall follow Your instruction.

Detailed Commentary

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत – Arjuna employs the address 'Achyuta' for Bhagavan here. This signifies that while the *jiva* (individual soul) may turn away from its true nature (*swaroopa*), Bhagavan never deviates or falls (*chyuta*). Arjuna uses the address 'Achyuta' thrice in the Gita: firstly (1.21) requesting his chariot to be placed between the two armies, secondly (11.42) in praise of Bhagavan’s *Vishwaroopa*, and lastly here (18.73) to declare, "Now I shall obey Your command." Arjuna underwent three states, but Bhagavan's state remained one, meaning He was ever stable. In Chapter Two, Arjuna accepted *sharanagati* (surrender) by stating, "I am Your disciple, instruct me who has taken refuge in You" (2.7). This present verse (18.73) signifies the perfection of that surrender. At the end of Chapter Ten, Bhagavan declared, "I pervade this entire universe with but a single fraction of Myself." Hearing this, a special emotion arose in Arjuna’s mind, realizing how extraordinary Bhagavan is. Arjuna received an illumination, leading him to exclaim, "My delusion is gone — *Mohoyaṁ vigato mama*" (11.1). However, upon witnessing Bhagavan’s *Virat Roopa* (Cosmic Form), fear arose in him, prompting Bhagavan to say, "Be not distressed, nor deluded — *Mā te vyathā mā ca vimūḍhabhāvaḥ*" (11.49). This proves that at that time, Arjuna’s delusion was not completely destroyed. Now, in response to Bhagavan’s inquiry, Arjuna says, "My delusion is destroyed, and I have regained the memory of the *Tattva* (Truth) — *Nashto mohah smritir labdhā*." There is a difference between the memory of the *Antahkarana* (inner instrument) and the memory of the *Tattva*. Knowledge (*Jnana*) arises from *Pramana* (means of valid knowledge), but Paramatma cannot be comprehended by *Pramana*. The world falls within the scope of *Pramana*, and *Pramana* falls within the scope of the *Pramata* (knower). The *Pramata* is one, while *Pramana* are many. Among *Pramana*, direct perception (*Pratyaksha*), inference (*Anumana*), sacred texts (*Agama*), comparison (*Upamana*), and verbal testimony (*Shabda*) are prominent. The *Pramata* is inherently of the nature of experience (*anubhava-roopa*). Wherever *Smriti* (memory) is defined, its characteristics are described as: the recollection, or rather the manifestation, of an experienced subject. It is a modification (*Vritti*) of the *Antahkarana*. It can be *Klishta* (afflicted/tainted) or *Aklishta* (un-afflicted/pure); worldly memory, being a *Vritti*, is *Klishta*, while that pertaining to Bhagavan is *Aklishta*. Paramatma is free from *Avidya* (ignorance), therefore, the memory of Paramatma arises spontaneously. The forgetfulness of the *Tattva* has arisen from giving importance to the unreal world (*asat samsara*). This forgetfulness has existed from beginningless time (*anadikaala*), but it comes to an end, and the memory of one's true nature (*swaroopa*) awakens. Just as Kunti abandoned Karna after his birth, and he was raised by Radha, later he learned of his true mother. With the awakening of this memory, the *avarana* (veil/covering) is removed. There are three ways for memory to awaken: (1) *Karma Yoga*, (2) *Jnana Yoga*, and (3) *Bhakti Yoga*. These are self-evident (*swatah siddha*) and eternal (*nitya*). Their memory was in obscurity; now it has awakened. Attachment to the pleasure of worldly enjoyments (*bhoga*) and accumulation (*sangraha*) was the error. Only by becoming vigilant, due to attachment to the unreal (*asat*), does memory awaken. Turning away from Paramatma leads to error. Facing Paramatma and receiving Bhagavan’s grace (*kripa*) awakens memory. Arjuna stated that his memory has come by Bhagavan’s grace. No specific *abhyasa* (practice) is required to attain the memory of Paramatma; it is proven by experience (*anubhavasiddha*). Once memory awakens, there is no need for repetition. Memory awakens through Bhagavan’s grace when the *sadhaka* (seeker) assimilates it, in order to receive Bhagavan's compassion. Although the cause of *moha* (delusion) is sensory-oriented thinking (*vishayi chintan*), when it is destroyed by Bhagavan’s grace, that memory arises. Understand this from the example of Arjuna’s *moha* being destroyed — now understand what questions arose due to *moha*. Context: The dialogue between Shri Krishna and Arjuna began in Chapter One; now Sanjaya describes the glory of this dialogue.