O Partha, kaccit etat, has this that has been said by Me; been srutam, listened to, grasped through hearing; ekagrena, with a one-pointed; cetasa, mind? Or have you been inattentive? O Dhananjaya, kaccit, has; te, your; ajnana-sammohah, delusion caused by ignorance, bewilderment, natural indiscrimination; been pranastah, destroyed, for which purpose has there been this effort on your part for hearing the Scripture, and on My part, the effort of being a teacher?
naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta
sthito’smi gatasandehaḥ kariṣye vacanaṃ tava
Arjuna said: Destroyed is my delusion, as I have now gained my memory (knowledge) through your grace, O Achyuta. I am firm; my doubts are gone. I will do according to your word (bidding) .
arjuna uvāca = Arjuna said; naṣṭaḥ = dispelled; mohaḥ = illusion; smṛtiḥ = memory; labdhā = regained; tvatprasādāt = by Your mercy; mayā = by me; acyuta = O infallible Krishna; sthitaḥ = situated; asmi = I am; gata = removed; sandehaḥ = all doubts; kariṣye = I shall execute; vacanaṃ = order; tava = Your.;
Arjuna said, My dear Krsna, O infallible one, my illusion is now gone. I have regained my memory by Your mercy, and I am now firm and free from doubt and am prepared to act according to Your instructions.
At the outset, Arjun was faced with a bewildering situation, and confused about his duty in the situation. Overwhelmed with sorrow, he had sat down on his chariot, giving up his weapons. He had confessed that he could find no remedy to the grief that attacked his body and senses. But he now finds himself completely transformed, and announces that he is situated in knowledge and no longer perplexed. He has given himself to the will of God and shall do what Shree Krishna instructed him to do. This was the impact of the message of Bhagavad Gita upon him. However, he adds tvat prasādān mayāchyuta, meaning, “O Shree Krishna, it was not just your lecture, but your grace that dispelled my ignorance.”
Material knowledge does not require grace. We can pay the educational institute or teacher and receive knowledge in return, but spiritual knowledge can neither be purchased nor sold. It is offered through grace and received through faith and humbleness. Thus, if we approach the Bhagavad Gita with an attitude of pride, “I am so intelligent. I will evaluate what the net worth of this message is,” we will never be able to comprehend it. Our intellect will find some apparent defect in the scripture to dwell upon, and on that pretext we will reject the entire scripture as incorrect. There have been so many commentaries on the Bhagavad Gita and innumerable readers of the divine message in the last 5,000 years, but how many people have become enlightened like Arjun? If we wish to truly receive this knowledge, we must not merely read it, but also attract Shree Krishna’s grace with an attitude of faith and loving surrender. Then we will know the purport of the Bhagavad Gita by his grace.
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. Sri Caitanya Mahaprabhu 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 servitor; he either has to serve the illusory maya 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 maya 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 Krsna, the Supreme Personality of Godhead, and agree to act according to His order. The word mohah is very important in this verse. Mohah refers to that which is opposed to knowledge. Actually real knowledge is the understanding that every living being is eternally servitor of the Lord, but instead of thinking oneself in that position, the living entity thinks that he is not 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 Krsna consciousness.
Krsna consciousness is acting according to Krsna'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 maya. Arjuna, however, after hearing Bhagavad-gita from the Supreme Personality of Godhead, became free from all illusion. He could understand that Krsna was not only his friend, but the Supreme Personality of Godhead. And he understood Krsna factually. So to study Bhagavad-gita is to understand Krsna factually. When a person is in full knowledge, he naturally surrenders to Krsna. When Arjuna understood that it was Krsna's plan to reduce the unnecessary increase of population, he agreed to fight according to Krsna's desire. He again took up his weapons-his arrows and bow-to fight under the order of the Supreme Personality of Godhead.
The great dialog between atma and paramathma. It's like the father is eager to know after he has explained the truth if it has been understood or has he to teach all over again and if understood, does he, the son, now able to take the right decision.
Magnanimous indeed is the Lord he has showered the atma with free will yet he wants to protect to see if right is achieved.
Each verse ,word even, for that matter of this great scripture a book of all times unique in world history ,a teacher taught relation, a father son dialogue, grateful we must be to the author vedavyasa for creating a character like Sanjaya who is powered by the sight and knowledge to pass this on to the future.
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