Bhagavad Gītā Chapter 18, Verse 73: Krishna to Arjuna — Mokṣa-Sannyāsa-Yoga

Bhāṣyakāra purports

• Śaṅkaraadvaita

  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.

  divergence: 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.

• Rāmānujaviśiṣṭādvaita

  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: Vishishtadvaita insists action (the battle) is kainkarya to the Lord — the compliance is theologically positive, not a mere remnant.

• Madhvadvaita

  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.

  divergence: 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.

• Vallabhaśuddhādvaita

  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: 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.

• Śrīdharabhakti

  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.

  divergence: 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.

• Madhusūdanaadvaita-bhakti

  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.

  divergence: 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.