{
 "verse_id": "18.73",
 "mūla": {
  "devanāgarī": "नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत | स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव",
  "iast": "naṣṭo mohaḥ smṛtirlabdhā tvat prasādān mayācyuta | sthito'smi gatasandehaḥ kariṣye vacanaṃ tava",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 73",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
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   "theme_lists": [],
   "surface_devanagari": "नष्टः"
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्मृतिः"
  },
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   "grammar": "nominative feminine singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": ", यस्याः लाभात् सर्वहृदयग्रन्थीनां विप्रमोक्षः त्वत्प्रसादात् तव प्रसादात् मया त्वत्प्रसादम् आश्रितेन अच्युत",
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     "sense": "। अतः स्थितोऽस्मि युद्धायोपस्थितोऽस्मि। गतो धर्मविषयः संदेहो यस्य सोऽहं तवाज्ञां करिष्य इति।",
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  },
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  },
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  },
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   "surface_form": "kariṣye",
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     "sense": "वचनं तव भगवतः परमगुरोराज्ञां पालयिष्यामीति प्रयाससाफल्यकथनेन भगवन्तमर्जुनः परितोषयामास",
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   "surface_form": "vacanam",
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  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
    "shankara_18.73",
    "anandgiri_18.73"
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   "score": 0.5,
   "divergence_note": "Advaita locates the resolution entirely in jnana: 'krtarthah, na me kartavyam asti' — Arjuna is fulfilled; his battle-compliance is the residue of prarabdha, not a fresh obligation.",
   "english_rendering": "Arjuna declares: the moha (delusion born of avidya) that was as impassable as an ocean — the root of all samsara's disasters — has been destroyed. The smriti (memory) directed at the true nature of the Self, whose attainment releases every knot of the heart, has been recovered through your grace alone, O Acyuta. Now stationed in your teaching, all doubt dissolved, I understand there is nothing left for me to do — yet I will perform your command, for the Lord's purpose is now the only purpose I recognise.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
    "ramanuja_18.73",
    "vedantadeshika_18.73"
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   "english_rendering": "Arjuna says: the threefold moha — false self-identification with prakrti, failure to recognise the entire chid-achid cosmos as the body of the Supreme Person, and the mistaken belief that obligatory karma binds rather than serves as the means of reaching Bhagavan — all of it is destroyed by your grace. The smriti I have recovered is the precise knowledge of the atman's nature as knower-only, its eternal dependence on the Supreme, and the truth that you, Vasudeva, are the Param-brahman. Free of the depression born of attachment and misplaced compassion, I stand firm, and I will now perform your command — which is to fight.",
   "divergence_note": "Vishishtadvaita insists action (the battle) is kainkarya to the Lord — the compliance is theologically positive, not a mere remnant.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.73",
    "jayatirtha_18.73"
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   "score": 0.5,
   "divergence_note": "Dvaita uniquely stresses that the smriti recovered is not Self-knowledge in any non-dual sense but knowledge of the jiva's permanent, irreducible subordination to Hari — a distinction Advaita and Vishishtadvaita both resist.",
   "english_rendering": "Arjuna's declaration stands on the bedrock of the jiva's absolute dependence on Hari: the moha that veiled the eternal distinction between the dependent jiva and the independent Brahman is gone; the smriti that restores the jiva to its proper station as worshipper, utterly contingent on the Lord's independent will, is recovered. Doubt about duty evaporates when one sees that the jiva acts only as an instrument of Hari. 'I will do your word' is therefore the most complete theological statement Arjuna can make.",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.73"
   ],
   "score": 0.5,
   "english_rendering": "Arjuna's words are the signature of pushti-prasada: the moha — both the false identification of the self with non-self and the idea that Bhagavan's obligatory-karma constitutes bondage rather than direct seva — is dissolved entirely. The smriti recovered is twofold: knowledge of the atman as pure consciousness-only, and knowledge that Purushottama-Vasudeva is the supreme object of bhakti, attainable through grace alone. The Sankhya teaching destroyed the moha; the Yoga teaching restored the smriti; and prasada — bhakti itself — is the singular cause of both. 'I will do your word' is not a soldier's compliance; it is a bhakta's total surrender.",
   "divergence_note": "Shuddhadvaita alone makes prasada = bhakti the direct efficient cause of both moha-nashta and smriti-labdha, collapsing the distinction between cognitive recovery and devotional surrender.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.73"
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   "score": 0.5,
   "divergence_note": "Shridhara is the tersest voice in the panel; his 'gata dharma-visayah sandehah' specifies that the dissolved doubt was about dharma, not merely metaphysics — a practically-inflected reading absent from Shankara's purely jnana framing.",
   "english_rendering": "Arjuna, now fulfilled, speaks briefly and with precision: the moha that had displaced the Self — causing him to mistake what he is — is gone; the smriti that consists in the renewed recognition 'this Self is what I am' (ayam aham asmi) has been recovered through your grace. Stationed thus, ready for battle, with doubt about dharma completely dissolved, I will carry out your command.",
   "commentator": "Shridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "score": 0.5,
   "divergence_note": "Madhusudana alone explicitly declares this verse the shastra-phala-upsamhara (conclusion of the scripture's fruit-statement), bridging Shankara's jnana-centrism and bhakti's guru-devotion into a single closure statement.",
   "english_rendering": "Arjuna, now recognised as fulfilled and requiring no further instruction, declares: the moha — that ignorance-born inversion of reality — is completely cut away; and the smriti obtained through your teaching is precisely the Self-knowledge that dissolves all doubt simultaneously. O Acyuta, I stand firm in your command, every impediment cleared, and I will carry out your word for the rest of my life — honouring you as the supreme guru. This is the upsamhara of the Gita's fruit: through the Lord's grace the student of this shastra invariably reaches knowledge culminating in moksha.",
   "commentator": "Madhusudana Sarasvati"
  },
  "visistadvaita": {
   "divergence_note": "Vishishtadvaita insists action (the battle) is kainkarya to the Lord — the compliance is theologically positive, not a mere remnant.",
   "score": 0.5
  },
  "suddhAdvaita": {
   "divergence_note": "Shuddhadvaita alone makes prasada = bhakti the direct efficient cause of both moha-nashta and smriti-labdha, collapsing the distinction between cognitive recovery and devotional surrender.",
   "score": 0.5
  }
 },
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  "meter": "anuṣṭubh",
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  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
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 },
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 },
 "so_what_questions": [
  "What is the difference between intellectual agreement with a teaching and the actual dissolution of moha — and how would you know which one you have experienced?",
  "Arjuna says smriti (memory / recognition) was lost, not that he gained new information. What does it mean for self-knowledge to be something recoverable rather than something newly acquired?",
  "The verse marks a transition from paralysis to readiness without describing any inner struggle between them. What conditions made the shift instantaneous, and are those conditions reproducible?",
  "Arjuna does not say he now wants to fight, only that he will do Krsna's word. Is this the highest form of agency or a surrender of it — and does the distinction matter?",
  "Six schools produce sharply different accounts of what was destroyed and what was recovered. Which account is most useful for diagnosing your own form of moha?",
  "The verse ends the dialogue and opens the epilogue. What is the structural significance of placing Arjuna's declaration of freedom at the threshold between the teaching and the world?",
  "prasada (grace) is the stated cause in every school. What is the relationship between effort — Arjuna sat through 18 chapters of instruction — and the grace that ultimately dissolves the knot?"
 ],
 "everyday_applications": {
  "advaita": "When you recognise that your anxiety about a decision was rooted not in the facts of the situation but in a persistent misidentification with a role — employee, parent, critic — and the anxiety lifts not because the situation changed but because you stopped mistaking the role for the self: that is the smriti this verse points at. The action you were postponing can now be done cleanly, without the weight of identity defending itself.",
  "visistadvaita": "Every obligation that felt like a burden — a caregiving duty, a professional commitment you resent — can be reframed as kainkarya: service whose completion honours something larger than your preference. The moha was believing the obligation belongs to you and can therefore oppress you. The smriti is the recognition that you are acting within a web of relationship that holds you, not a solitary self being ground down by duty.",
  "dvaita": "There are decisions you keep revisiting because you believe your analysis is the crucial variable. The Dvaita reading of this verse invites a different diagnosis: the revisiting is itself the moha — the inflation of the jiva's independent efficacy. 'I will do your word' becomes: make the decision that aligns with your deepest orientation toward what is true and good, then release your grip on the outcome, not because outcomes do not matter but because your grip does not determine them.",
  "suddhAdvaita": "Vallabha's reading is useful when you are caught between knowing what you should do and being unable to feel it. The three-part analysis — Sankhya clears the conceptual confusion, Yoga restores functional clarity, and bhakti-prasada alone makes the shift real — maps onto this: sometimes information and technique are not sufficient and something has to be given, not earned. Recognising when you are in a prasada-gap, rather than a technique-gap, is a practical reorientation.",
  "bhakti": "Shridhara's 'ayam aham asmi' — the renewed recognition 'this is what I am' — has a direct correlate in moments when you return to a capacity or an orientation that felt lost. You did not learn something new; you remembered something true. Tracking these moments of svarupa-anusandhana (return to one's own nature) more carefully than moments of acquisition is the practical discipline this reading suggests.",
  "advaita-bhakti": "Madhusudana's lifespan framing — 'yavaj-jivam karisye vacanam tava' — converts a single battle-decision into a life-orientation. The practical application is the difference between 'I will do this hard thing' and 'I am the kind of person who does this kind of thing.' The latter is a smriti-level commitment, not a task-level one, and it reshapes the quality of all subsequent decisions without requiring renegotiation at each junction."
 },
 "primary_meaning": "My delusion is gone and my memory restored by your grace, O Acyuta. I stand here, doubt dissolved, and I will do as you say."
}