Bhagavad Gita Chapter 18 Verse 73 — Moksha Sanyasa Yoga
Sanskrit
अर्जुन उवाच | नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत | स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ||१८-७३||
Transliteration
arjuna uvāca . naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta . sthito.asmi gatasandehaḥ kariṣye vacanaṃ tava ||18-73||
Hindi Meaning
।।18.73।। अर्जुन ने कहा -- हे अच्युत ! आपके कृपाप्रसाद से मेरा मोह नष्ट हो गया है, और मुझे स्मृति (ज्ञान) प्राप्त हो गयी है? अब मैं संशयरहित हो गया हूँ और मैं आपके वचन (आज्ञा) का पालन करूँगा।।
English Meaning
Arjuna said: My dear Kṛṣṇa, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.
Commentary
The constitutional position of a living entity, represented by Arjuna, is that he has to act according to the order of the Supreme Lord. He is meant for self-discipline. Śrī Caitanya Mahāprabhu says that the actual position of the living entity is that of eternal servant of the Supreme Lord. Forgetting this principle, the living entity becomes conditioned by material nature, but in serving the Supreme Lord he becomes the liberated servant of God. The living entity’s constitutional position is to be a servitor; he has to serve either the illusory māyā or the Supreme Lord. If he serves the Supreme Lord he is in his normal condition, but if he prefers to serve the illusory, external energy, then certainly he will be in bondage. In illusion the living entity is serving in this material world. He is bound by his lust and desires, yet he thinks of himself as the master of the world. This is called illusion. When a person is liberated, his illusion is over, and he voluntarily surrenders unto the Supreme to act according to His desires. The last illusion, the last snare of māyā to trap the living entity, is the proposition that he is God. The living entity thinks that he is no longer a conditioned soul, but God. He is so unintelligent that he does not think that if he were God, then how could he be in doubt? That he does not consider. So that is the last snare of illusion. Actually to become free from the illusory energy is to understand Kṛṣṇa, the Supreme Personality of Godhead, and agree to act according to His order. The word moha is very important in this verse. Moha refers to that which is opposed to knowledge. Actually real knowledge is the understanding that every living being is eternally a servitor of the Lord, but instead of thinking oneself in that position, the living entity thinks that he is not a servant, that he is the master of this material world, for he wants to lord it over the material nature. That is his illusion. This illusion can be overcome by the mercy of the Lord or by the mercy of a pure devotee. When that illusion is over, one agrees to act in Kṛṣṇa consciousness. Kṛṣṇa consciousness is acting according to Kṛṣṇa’s order. A conditioned soul, illusioned by the external energy of matter, does not know that the Supreme Lord is the master who is full of knowledge and who is the proprietor of everything. Whatever He desires He can bestow upon His devotees; He is the friend of everyone, and He is especially inclined to His devotee. He is the controller of this material nature and of all living entities. He is also the controller of inexhaustible time, and He is full of all opulences and all potencies. The Supreme Personality of Godhead can even give Himself to the devotee. One who does not know Him is under the spell of illusion; he does not become a devotee, but a servitor of māyā. Arjuna, however, after hearing Bhagavad-gītā from the Supreme Personality of Godhead, became free from all illusion. He could understand that Kṛṣṇa was not only his friend but the Supreme Personality of Godhead. And he understood Kṛṣṇa factually. So to study Bhagavad-gītā is to understand Kṛṣṇa factually. When a person is in full knowledge, he naturally surrenders to Kṛṣṇa. When Arjuna understood that it was Kṛṣṇa’s plan to reduce the unnecessary increase of population, he agreed to fight according to Kṛṣṇa’s desire. He again took up his weapons – his arrows and bow – to fight under the order of the Supreme Personality of Godhead.
Hinglish Commentary
Arjuna ka jo constitutional position hai, wo yeh hai ki usse Supreme Lord ke order ke according kaam karna hai. Uska asli maqsad self-discipline hai. Śrī Caitanya Mahāprabhu kehte hain ki har living entity ka asli roop hai eternal servant of the Supreme Lord. Jab wo is principle ko bhool jaata hai, tab wo material nature ke bandhan mein aa jaata hai, lekin jab wo Supreme Lord ki seva karta hai, tab wo liberated servant ban jaata hai. Har living entity ka asli position hai servitor banna; usse ya toh illusory māyā ki seva karni hai ya Supreme Lord ki. Agar wo Supreme Lord ki seva karta hai, toh wo apne normal condition mein hota hai, lekin agar wo illusion ya external energy ki seva karne ka chunaav karta hai, toh wo bandhan mein hi rahega. Is material world mein illusion mein rehkar, wo apne lust aur desires se bandha hota hai, lekin wo khud ko duniya ka master samajhta hai. Yeh sab illusion hai. Jab koi vyakti liberated hota hai, toh uski illusion khatam ho jaati hai, aur wo apne aap ko Supreme Lord ke liye surrender kar deta hai, unki ichha ke according kaam karne ke liye. Sabse aakhri illusion yeh hai ki wo khud ko God samajhta hai. Wo sochta hai ki wo conditioned soul nahi hai, balki God hai. Uski samajh itni kamzor hoti hai ki wo yeh nahi sochta ki agar wo God hai, toh usse doubt kyun hota hai? Yeh uski last snare hai. Illusory energy se mukt hone ka matlab hai Kṛṣṇa ko samajhna, jo Supreme Personality of Godhead hai, aur unke order ke according kaam karne ke liye tayyar hona. Is verse mein moha ka shabd bahut important hai. Moha ka matlab hai jo knowledge ke khilaf hai. Asal knowledge yeh hai ki har living being eternally Lord ka servitor hai, lekin is position ko bhool kar, wo khud ko material world ka master samajhta hai, kyunki wo material nature par raj karna chahta hai. Yeh uski illusion hai. Yeh illusion Lord ki kripa ya ek pure devotee ki kripa se door kiya ja sakta hai. Jab yeh illusion khatam hoti hai, tab vyakti Kṛṣṇa consciousness mein kaam karne ke liye tayaar hota hai. Kṛṣṇa consciousness ka matlab hai Kṛṣṇa ke order ke according kaam karna. Ek conditioned soul, jo external energy se illusion mein hai, yeh nahi samajhta ki Supreme Lord hi sab kuch ka master hai, jo knowledge se bhara hua hai aur sab kuch ka proprietor hai. Jo bhi wo chahta hai, wo apne devotees ko de sakta hai; wo sabka dost hai, aur khud apne devotee ke liye khaas taur par inclined hai. Wo is material nature aur sab living entities ka controller hai. Wo samay ka bhi controller hai, aur wo sabhi opulences aur potencies se bhara hua hai. Supreme Personality of Godhead khud ko bhi devotee ko de sakta hai. Jo log unhe nahi jaante, wo illusion ke jaal mein hain; wo devotee nahi bante, balki māyā ke servitor ban jaate hain. Lekin Arjuna, jab usne Bhagavad-gītā ko Supreme Personality of Godhead se suna, toh wo sab illusion se mukt ho gaya. Usne samjha ki Kṛṣṇa sirf uska dost nahi, balki Supreme Personality of Godhead hai. Aur usne Kṛṣṇa ko sach mein samjha. Toh Bhagavad-gītā padhne ka matlab hai Kṛṣṇa ko sach mein samajhna. Jab koi vyakti poori knowledge mein hota hai, toh wo naturally Kṛṣṇa ko surrender kar deta hai. Jab Arjuna ne samjha ki yeh Kṛṣṇa ka plan hai ki wo unnecessary population ko kam kare, toh usne Kṛṣṇa ki ichha ke according ladne ka faisla kiya. Usne phir se apne weapons uthaye – apne arrows aur bow – Supreme Personality of Godhead ke order ke neeche ladne ke liye.
Chinmaya Commentary
अर्जुन स्वीकार करता है कि उसका मोह नष्ट हो गया है। मुझे स्मृति प्राप्त हो गयी है इस वाक्य से यह दर्शाया गया है कि उसके मोह की निवृत्ति भगवान् के उपदेश को केवल अन्धश्रद्धा से ग्रहण कर लेने में नहीं हुई है वरन् पूर्ण विचार करके प्राप्त ज्ञान से हुई है। उसके अन्दर का वीरत्व जागृत हो गया है और उसका सम्मोहावस्था समाप्त हो गयी है।जब हम गीता दर्शन के वास्तविक अभिप्राय को पूर्णतया समझ लेते हैं केवल तभी हम में ज्ञान की जागृति होती है और हम अपने वास्तविक स्वरूप को पहचान पाते हैं। पूर्णत्व तो हमारा आत्मस्वरूप ही है। उसे किसी देशान्तर या कालान्तर में किसी बाह्य शक्ति के हस्तक्षेप की सहायता से प्राप्त नहीं करना है। केवल अज्ञान के कारण हम स्वयं को जीव समझ कर दुख और कष्ट भोग रहे हैं। जीव दशा के कष्टों को भोगते समय भी वस्तुत हम पूर्ण आत्म स्वरूप ही होते हैं। अत आवश्यकता केवल सम्यक् आत्मज्ञान की ही है आत्मा तो नित्योपलब्ध स्वरूप ही है। मनुष्य का देवत्व जागृत होने से उसके अन्दर का पशुत्व समाप्त हो जाता है।अपूर्ण ज्ञान की स्थिति में ही मन में शोक मोह भय निराशा दुर्बलता आदि अनेक सन्देह उत्पन्न होते हैं। अब अर्जुन को पूर्ण ज्ञान होने के कारण वह सन्देह रहित गतसन्देह भी हो गया है। आत्मज्ञान की दृष्टि से युद्धभूमि का पुनर्निरीक्षण एवं पुनर्मूल्यांकन करने पर उसे अब अपने कर्तव्य को निश्चित करने में कोई कठिनाई नहीं होती है। वह अपने निर्णय की स्पष्ट घोषणा करता है मैं आपके आदेश का पालन करूंगा। आत्मस्वरूप श्रीकृष्ण ही विशुद्ध बुद्धि के रूप में व्यक्त होते हैं। अत समस्त साधकों को अपने अहंकार का त्याग करके अपनी विशुद्ध बुद्धि के निर्णयों का सदैव पालन करना चाहिए। यही आध्यात्मिक जीवन का प्रारम्भ है और समापान भी।यहाँ गीताशास्त्र की परिसमाप्ति होती है। अब गीताचार्य और गीता की स्तुति करते हुए तथा महाभारत की कथा का संबंध बताते हुए