नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत।स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव॥
naṣṭo mohaḥ smṛtir labdhā tvat-prasādān mayācyutasthito ‘smi gata-sandehaḥ kariṣye vacanaṃ tava
Word by word
The verse says
Arjuna said: the confusion is gone. By your grace I have got my memory back. I am steady, my doubt is gone. I will do what you say.
In plain words
Arjuna speaks for the last time, and the second phrase is the one to notice.
Smṛtir labdhā - I have got my memory back.
Not: I have learned something. He is saying he remembered. The implication is that nothing was added, and what was wrong was that he had forgotten who he was.
Where you've felt this · in family life
Your friend had a very bad year. Then he starts sleeping properly, eating properly, and spends a week with people he has known since school. He describes it afterwards not as having become a better person. He says he feels like himself again. Nothing new was added. Something that had always been there came back.
Going deeper
Recovery of memory rather than acquisition of knowledge is how the Gita describes its own result, and that reframes the entire book.
If the problem were ignorance, the cure would be information, and Arjuna would end by saying he now knows things he did not know. What he says instead is that he has remembered. What was missing was not data. It was contact with something he already was.
That is consistent with how the trouble was described at the start. Chapter 1 shows a capable man suddenly unable to recognise himself or his situation, saying his mouth is dry and his bow is slipping. That is not a man short of facts.
And it sets a usable expectation for a reader. Whatever this book can do for you, it is unlikely to feel like learning. It is more likely to feel like recognising something, which is a quieter experience and easy to undervalue because nothing appears to have been gained.