Bhagavad Gita 11.1
Spoken by Arjuna · Verse 1 of 55 · Arjuna's Journey
अर्जुन उवाच | मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम् | यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ||१||
arjuna uvāca | mad-anugrahāya paramaṃ guhyam adhyātma-saṃjñitam | yat tvayoktaṃ vacas tena moho'yaṃ vigato mama || 1 ||
My delusion is gone — dispersed by Your compassionate words on the Self and its deep mysteries.
Word by word (3)
- mad-anugrahāya
- — Out of compassion for me, for my benefit · mad = me (genitive of aham — 'my'). anugrahāya = out of grace/compassion/benefit for (dative of anugraha = 'grace, compassion, favor' — from anu = following + √grah = to grasp; anugraha = 'the grasping-after [the disciple], the grace that follows [to support]; often translated: grace, compassion, favor, kindness'; the dative here = 'for the sake of bestowing grace upon me'). Mad-anugrahāya = 'out of compassion directed toward me' — Arjuna opens Ch.11 by naming the MOTIVATION of Krishna's entire teaching: it was not impersonal instruction but anugrahāya (grace directed toward him specifically). This framing carries Ch.9's V9.22's yoga-kṣema vahāmy aham (I bear the burden of his welfare) forward: Krishna's teaching was an act of grace, not duty.
- paramaṃ guhyam adhyātma-saṃjñitam
- — The supremely secret teaching known as adhyātman — the knowledge of the Self · paramaṃ = supreme, highest (superlative of para = other/beyond; paramaṃ = 'the supremely beyond, the highest'). guhyam = secret, mystery (guhya = 'hidden, secret, esoteric' — from √guh = to hide; guhyam = 'what is hidden, the secret'). adhyātma-saṃjñitam = known/designated as adhyātma (adhyātma = 'relating to the ātman, Self-knowledge' — from adhi = over/about + ātman = Self; adhyātma = 'knowledge concerning the Self'; saṃjñita = 'designated, known as, called' — from saṃjñā = name/designation). V11.1: Arjuna names what he has received — paramaṃ guhyam adhyātma-saṃjñitam: the supreme secret knowledge CALLED adhyātman. This is Ch.10's vibhūti teaching's deepest core: the vibhūtis were the external catalogue; the adhyātma (Self-knowledge) was the inner teaching — V10.20's aham ātmā = the teaching about the universal Self. Arjuna confirms he has received and understood the inner teaching.
- yat tvayā uktaṃ vacaḥ tena mohaḥ ayaṃ vigataḥ mama
- — By those words spoken by You, this delusion of mine is gone · yat = which (relative pronoun — 'which words'). tvayā = by You (instrumental of tvaṃ = you; tvayā = 'by You'). uktaṃ = spoken (past passive participle of √vac = to speak; uktaṃ = 'spoken, declared'). vacaḥ = words, speech (vacas = 'speech, word' — from √vac = to speak; vacas = 'the word, the speech'). tena = by that (instrumental of tat = that; tena = 'by that [speech]'). mohaḥ = delusion, bewilderment (moha = 'delusion, bewilderment, confusion' — from √muh = to be confused; moha = 'the state of confusion, the veil of illusion'; moha is the specific condition that led to Arjuna's collapse in Ch.1 V1.30: moha + grief → inability to act). ayaṃ = this (proximate demonstrative — 'this [delusion] of mine'). vigataḥ = gone, departed (vi = away + gata = gone; vigata = 'completely gone, departed'). mama = my (genitive of aham). 'By those words spoken by You, this my delusion is gone.' V11.1 is the explicit confirmation that Ch.10's teaching achieved its purpose: Arjuna's moha (V1.30's original crisis-condition) is vigataḥ (completely dispersed). The Gita's arc from V1.30 (moha-onset) to V11.1 (moha-viguṃā) = the first major milestone of Arjuna's journey.
Out of compassion for me, You have spoken the supreme secret known as the knowledge of the Self; and by Your words this delusion of mine is gone.
A modern analogy
This verse's moha-dispersal parallels the experience of emerging from a mental fog that has kept you paralyzed. You've been receiving teaching, guidance, perspective — and at some point you notice: the confusion that was preventing me from seeing clearly and acting decisively has lifted. You're not fully arrived, but you can see the path. This verse is that moment in Arjuna's journey: the bewilderment of Ch.1 has cleared through Chs.2-10's teaching. Now he can move forward — and he immediately moves to the next request.
What it does NOT mean
This verse's moho'yaṃ vigato mama (this my delusion is gone) is not saying Arjuna is fully enlightened or liberated. The delusion (moha = the specific confusion/bewilderment that made him drop his bow and refuse to fight) has been dispelled by the teachings of Ch.2-Ch.10. But he still has much to learn — Ch.11's cosmic vision will still terrify him, leaving him without courage or peace and trembling with fear, and his final complete resolution comes only at the very end, when he declares his delusion destroyed and stands firm, ready to act. This verse's moha-departure = intellectual clarity; the closing moha-nāśa = complete realization.
Take with you
- This verse's arc-completion recognition: the Gita moves from Arjuna's moha-onset — when he could not stand, his mind spinning, seeing only bad signs ahead — to this verse's moha-vigama (departure of delusion). Locate yourself in your own moha-arc: is there a confusion or bewilderment in your life that the right teaching or perspective has been gradually dispersing? This verse teaches: moha is not permanent — it is a condition (moha = the state of being confused) that dissolves when the right understanding arrives.
- This verse's mad-anugrahāya (compassion toward me) as a gratitude recognition: before asking for more — which Arjuna does when he yearns to behold the Cosmic Ruler's form — Arjuna first recognizes the grace he has already received. The teaching was not obligation or performance — it was anugrahāya (directed grace). The practice here: before making any new request in your life, pause and recognize what has already been given. Name it. Acknowledge it. Then ask.
- This verse as a chapter-transition marker: Ch.11 opens with Arjuna's confirmation that he has received Ch.10's teaching. Then he immediately requests MORE — asking to behold the Cosmic Ruler in all power. This is the Gita's model of learning: receive → confirm → integrate → request the next level. At any point in your study, practice this move: explicitly confirm what you've received and integrated before requesting more.
Public-domain translations (3) compare all →
By the supremely profound words, on the discrimination of Self, that have been spoken by Thee out of compassion towards me, this my delusion is gone. [4]
My delusion has been dispersed by the words which thou for my soul's peace hast spoken concerning the mystery of the Adhyatma — the spirit. [6]
This, for my soul's peace, have I heard from Thee, / The unfolding of the Mystery Supreme / Named Adhyatman; comprehending which, / My darkness is dispelled [7]
This verse speaks to
Where this thread continues
He cannot stand. His mind spins. He sees only bad signs ahead.
Destroyed is my delusion, memory restored by Your grace — I stand firm, free of doubt, and will do Your word.
Knowing Me as Puruṣottama without delusion, one becomes all-knowing and worships Me with whole being.
With mind attached, practising yoga, taking refuge in Me — hear how you shall know Me fully, without doubt.
This divine māyā of Mine, made of the guṇas, is hard to cross — but those who take refuge in Me alone do cross it.
At the end of many births, the wise takes refuge in Me — 'Vāsudeva is all.' That great soul is exceedingly rare.
Verse 1 of 55 · back to Chapter 11