The use of the name Vāsudeva, the son of Vāsudeva, in referring to Lord Krishna denotes how the Supreme Lord deigns to manifest His completely spiritual body in human form with a father and mother like any other human in order to conceal His supreme divinity.

The use of the word Pārtha refers to Arjuna, as the son of Pritha, who is Vāsudeva’s sister and Lord Krishna's paternal aunt. This relationship illustrates how deeply and dearly Lord Krishna loves all His creation.

The word mahātma meaning great soul refers to Lord Krishna being paramātma, the supreme soul, existing simultaneously in the etheric hearts of every living entity.

It can also refer to Arjuna who heeding the advice and instructions of Lord Krishna has become eminently wise in tvatvam eternal spiritual verities.

“यस्य त्रिष्वुदितानि वेदवचने रूपाणि दिव्यान्यलम् । वद तद्दर्शतमिध्यमेव निहितं देवस्य भर्गो महत् । वायो रामवचनोयं प्रथमकं पृक्षो द्वितीयं वपुः मध्ये यत्तु तृतीयकं कृतमिदं भाष्यं हि तेन प्रभो ॥ पूर्णां दोषमहाविष्णोर्गीतामाश्रित्य लेशतः । निरूपणं कृतं तेन प्रीयतां मे सदा विभुः ॥” – whose three blissful mystical forms have been narrated in vedic suktas whose content capable of bestowing eternal bliss and supremacy was eulogized in Treta Yuga by Hanuman the servitor of Lord Rama who discovered the whereabouts of Sita-devi, by Bhima of the Pandavas in Dvarpara Yuga and by sage Madhva in present age through his commentary, full of wisdom, extremely propitious and flawless may the Lord be pleased and may grant eternal bliss of beatitude,

इति मदानन्दतीर्थभगवत्पदाचार्यविरचिते श्रीभगवद्गीताभाष्ये अष्टादशोऽध्यायः । भारतीरमण मुख्यप्राणान्तर्गत श्रीकृष्णार्पणमस्तु ॥” – Thus ends the eighteenth chapter of the the commentary prepared by Srimad Anandtirtha the great Teacher at the feet of the Resplendent Lord, as an offerrng to Sri Krishna.

“यथेच्छसि तथा कुरु । इत्याक्षेपपरिहाराय - करिष्ये वचनं तव । इत्यनुसरति भगवन्तम् ॥” – Do whatever you desire, such statement is made to avoid any contrary actions being performed. Arjuna declares “I will do as ordained by You, the Resplendent Lord”.

“नमस्ते वासुदेवाय प्रेयसां मे प्रियोत्तम् । समस्तगुणसम्पूर्णनिर्दोषानन्ददायिने ॥ यस्य त्रिष्वुदितानि वेदवचने रूपाणि दिव्यान्तं वद तद्दर्शतमिध्यमेव निहितं देवस्य भर्गो महत् । वायो रामवचनोयं प्रथमकं पृक्षो द्वितीयं वपुः मध्ये यत्तु तृतीयमेतदमुना गन्धं कृतं केशवे । निःशेषदोषरहित कल्याणाखिलसद्गुण । भूतिस्वयम्भुशर्वादिवन्धं त्वां नौमि मे प्रियम् ॥” – Obeisance to Sri Vasudeva, the dearest to me among all the dearest ones, embodiment of all propitious attributes, faultless and bestower of Bliss, whose three blissful mystical forms have been narrated in vedic suktas, whose content capable of bestowing eternal bliss and supremacy was eulogized in Treta Yuga by Hanuman who spoke the whereabouts of Sita-devi, by Bhima of the Pandavas in Dvarpara Yuga and by sage Madhva in present age through this commentary for the pleasure of Sri Keshava, flawless, full of wisdom and propitiated by Sri Lakshmi, Brahma, Rudra and others may please the Lord.

74 Samjaya Spake : "Thus have I heard this wondrous Dialogue that causes the hair to stand on end, betwixt the (High-souled) Vāsudeva and the High-souled Son of Prithā. (1587)

Samjaya said, "Oh you King of the Kurus, what your brother's son (Arjuna) spoke was highly appreciated by Lord Krishna. There is only the difference in names such as the Eastern and the Western seas; otherwise the water of both these is one and the same. In that way, Lord Krishna and Arjuna appeared distinct only on account of their separate bodies; otherwise no such distinction exists between their conversation. Two objects, cleaner and brighter than a mirror, placed face to face, see their respective forms in each other. In that way, the Son of Pāndu saw in Lord Krishna, his own self along with Lord Krishna, and simultaneously Lord Krishna also saw in Pārtha, his own self along with the son of Pāndu. In that (particularly) marked out portion of the body, wherein the Lord saw his own form as also that of his devotee, in that very space the devotee also saw his own form as also that of God. Where there remained nothing like a third party, what did both of them do? Both of them abided in one single form. Now that all duality had disappeared, there was hardly any occasion for questioning and answering. When there remained no distinction, where could there be the pleasure of any dialogue? I heard that talk between the two—that talk which was going on in a dual stage—yet during the course of that talk all duality was destroyed. With two mirrors placed facing each other, how could it be imagined what one saw and which? Or when two (burning) lamps are placed fronting each other, which one could be said to shed light on the other? Or when two Suns rise in front of each other, who could say (what one) gave light and who was lit? Just as one begins to arrive at a judgment (in this) that judgment is thwarted. In that way both of them became just like each other by their dialogue. Two water-flows meeting each other find a salt-heap standing between them; could the salt (heap) prevent their meeting? Would it not itself be water and be one with them? I am also reduced to the same state, when I come to think of the dialogue between Lord Krishna and Arjuna.” As he was talking in this strain he got overcome with righteous emotion, with the result that he lost all his memory of himself as being Samjaya. As the tremor and horripilation on his person began to stand out erect, there was a hardening of his limbs, while the trembling (all over) reigned supreme over (his) perspiration and stupefaction. He enjoyed the bliss of his monistic state, and that brought tears in his eyes, nay not tears but the very oozing out of happiness. It could not be known if it (happiness) could not be contained in his heart (in stomach) or if it was blocked up (गुफे) in the throat; words and sense were choked up in heavy respiration. Perhaps all the eight kinds of righteous feelings (emotional states) rose up and dumb-founded Samjaya and he became (as it were) the very meeting place (of four roads—चोइटा) of the Bliss arising out of the dialogue. But the nature of the bliss was such that it of itself got calmed down and Samjaya soon regained his consciousness.

'Ityahāṁ vāsudevasya pārthasya ca mahātmanaḥ'—Sañjaya says, that he heard the dialogue between Kṛṣṇa and Arjuna, which is wonderful, singular and thrilling.

Here the term 'Iti' (thus), denotes the conclusion of the dialogue, which was started by the term 'Atha' (Now) in the twentieth verse of the first chapter.

Arjuna, is addressed as high souled, because Lord Kṛṣṇa, carries out his direction. When he orders Lord Kṛṣṇa to place his chariot between the two armies, He places it there (1/21,1/24). Moreover He answers all the questions, put by Arjuna in detail, in a loving manner. Thus Sañjaya heard the dialogue between the high souled Arjuna and Lord Kṛṣṇa.

'Sathvādāmīmaśraṣṭamadbhutaṁ romaharṣaṇam'—What is wonderful and thrilling in the dialogue? It is generally mentioned in the scriptures, that a man can follow a spiritual path and attain salvation, by renouncing the world. People in common, have the same belief that a person, having renounced the world, and by becoming a recluse, can attain salvation. But, according to the gospel of the Gītā, a man can attain salvation by making proper use of the circumstances, he is placed in. The circumstances may either be the sweetest, and the most favourable or the bitterest and the most unfavourable, like massacre in war, they can lead to salvation.* The reason is, that attachment to the world, is the cause of one's birth in good and evil wombs (Gītā 13/21). Proper use of circumstances, is the means to root out, that attachment

*A man can attain salvation under all circumstances through non-attachment. In fact it is non-attachment to the world which leads to salvation. This non-attachment can be developed by any means as that of the Discipline of Action or Knowledge or Devotion. But it is the attachment which is the stumbling block to salvation. When attachment is renounced, aversion also disappears. When a man becomes free from attachment and aversion, he attains salvation, because liberation from them is called salvation.

In fact a man is emancipated but he has assumed (accepted) that he is bound. As soon as he abandons this assumption, he becomes free.

i.e., he who performs his duty, being free from attachment and aversion, is easily set free, from bondage (Gītā 5/3). This is something wonderful in this dialogue.

The Lord, having incarnated, disclosed his identity and asked Arjuna to take refuge in Him. This disclosure of His supreme secret, causes Sañjaya's hair to stand on end and thrills him with bliss.

**Appendix**—In the Gītā the term 'mahātmā' (the exalted Soul) has been used only for devotees. Here Sañjaya has addressed Arjuna as 'mahātmā' because he regards Arjuna as a devotee. The Lord has also declared 'bhakto'si me' viz., 'O Arjuna! thou art My devotee'.

*Link:—A striver, feels grateful to a person by whom he is guided, in the spiritual sphere. Therefore, in the next three verses, Sañjaya feels obliged to Vedavyāsa.*

इति एवं अहं वासुदेवस्य पार्थस्य च महात्मनः संवादं इमं यथोक्तम् अश्रौषं श्रुतवान् अस्मि अद्भुतं अत्यन्तविस्मयकरं रोमहर्षणं रोमाञ्चकरम् ॥

तं च इमं -

शास्त्रका अभिप्राय समाप्त हो चुका। अब कथाका सम्बन्ध दिखलानेके लिये संजय बोला—

इस प्रकार मैंने यह उपर्युक्त अद्भुत—अत्यन्त विस्मयकारक रोमाञ्च करनेवाला श्रीवासुदेवभगवान् और महात्मा अर्जुनका संवाद सुना

मग म्हणे पैं कुरुराजा । ऐसा बंधुपुत्र तो तुझा । बोलिला तें अधोक्षजा । गोड जालें ॥ १५८८ ॥ अगा पूर्वापर सागर । ययां नामसीचि सिनार । येर आघवें तें नीर । एक जैसें ॥ १५८९ ॥ तैसा श्रीकृष्ण पार्थ ऐसें । हें आंगाचिपासीं दिसे । मग संवादीं जी नसे । कांहींचि भेदु ॥ १५९० ॥ पैं दर्पणाहूनि चोखें । दोन्ही होती सन्मुखें । तेथ येरी येर देखे । आपणपें जैसें ॥ १५९१ ॥ तैसा देवेसीं पंडुसुतु । आपणपें देवीं देखतु । पांडवेंसीं देखे अनंतु । आपणपें पार्थीं ॥ १५९२ ॥ देव देवो भक्तालागीं । जिये विवरूनि देखे आंगीं । येरु तियेचेही भागीं । दोन्ही देखे ॥ १५९३ ॥ आणिक कांहींच नाहीं । म्हणौनि करिती काई । दोघे येकपणें पाहीं । नांदताती ॥ १५९४ ॥ आतां भेदु जरी मोडे । तरी प्रश्नोत्तर कां घडे ? । ना भेदुचि तरी जोडे । संवादसुख कां ? ॥ १५९५ ॥ ऐसें बोलतां दुजेपणें । संवादीं द्वैत गिळणें । तें ऐकिलें बोलणें । दोघांचें मियां ॥ १५९६ ॥ उटूनि दोन्ही आरिसे । वोडविलीया सरिसे । कोण कोणा पाहातसे । कल्पावें पां ? ॥ १५९७ ॥ कां दीपासन्मुखु । ठेविलया दीपकु । कोण कोणा अर्थिकु । कोण जाणें ॥ १५९८ ॥ नाना अर्कापुढें अर्कु । उदयलिया आणिकु । कोण म्हणे प्रकाशकु । प्रकाश्य कवण ? ॥ १५९९ ॥ हें निर्धारूं जातां फुडें । निर्धारासि ठक पडे । ते दोघे जाले एवढे । संवादें सरिसे ॥ १६०० ॥ जी मिळतां दोन्ही उदकें । माजी लवण वारूं ठाके । कीं तयासींही निमिखें । तेंचि होय ॥ १६०१ ॥ तैसे श्रीकृष्ण अर्जुन दोन्ही । संवादले तें मनीं । धरितां मजही वानी । तेंचि होतसे ॥ १६०२ ॥ ऐसें म्हणे ना मोटकें । तंव हिरोनि सात्विकें । आठव नेला नेणों कें । संजयपणाचा ॥ १६०३ ॥ रोमांच जंव फरके । तंव तंव आंग सुरके । स्तंभ स्वेदांतें जिंके । एकला कंपु ॥ १६०४ ॥ अद्वयानंदस्पर्शें । दिठी रसमय जाली असे । ते अश्रु नव्हती जैसें । द्रवत्वचि ॥ १६०५ ॥ नेणों काय न माय पोटीं । नेणों काय गुंफे कंठीं । वागर्था पडत मिठी । उससांचिया ॥ १६०६ ॥ किंबहुना सात्विकां आठां । चाचरु मांडतां उमेठा । संजयो जालासे चोहटां । संवादसुखाचा ॥ १६०७ ॥ तया सुखाची ऐसी जाती । जे आपणचि धरी शांती । मग पुढती देहस्मृती । लाधली तेणें ॥ १६०८ ॥

(18.1588) उसने कहा — हे कुरुराज! आपके भ्रातृपुत्र अर्जन ने उपर्युक्त वचन कहे जिनसे श्रीकृष्ण का बहुत आनन्द हुआ।

(18.1589) अजी, समुद्र पूर्व में भी है और पश्चिम में भी; बस इतने से ही भिन्नता हुई है; अन्यथा सब जल एक ही हैं,

(18.1590) वैसे ही श्रीकृष्ण और अर्जुन शरीर से ही जुदे-जुदे दिखाई देते हैं, अन्यथा इस संवाद के समय तो कुछ भेद नहीं जान पड़ता। (18.1591) यदि दर्पण से भी स्वच्छ दो वस्तुएँ एक-दूसरी के सन्मुख की जाये तो जैसे वे एक-दूसरी में अपना ही स्वरूप देखेंगी,

(18.1592) वैसे ही श्रीकृष्ण में अर्जुन, श्रीकृष्णसहित, निज को देखने लगा तथा श्रीकृष्ण अर्जुन में, अर्जुनसहित, निज को देखने लगे।

(18.1593) देव अपने स्वरूप में जहाँ निज को और अर्जुन को देखते हैं उसी भाग में अर्जुन भी दोनों को देखने लगा।

(18.1594) द्वैतभाव है ही नहीं, इसलिए वे क्या करें — दोनों एकरूप ही रहे।

(18.1595) फिर यदि भेद चला जाय तो प्रश्न और उत्तर कैसे हो सकते हैं? नया भेद बना रहे तो संवादसुख कैसे हो सकता है?

(18.1596) अतः यथापि द्वैतरूप से बोलते थे तथापि संवाद सुख का अनुभव लेते हुए द्वैत का नाश करते थे। ऐसा दोनों का सम्भाषण मैंने सुना।

(18.1597) दो दर्पण घिर कर आमने-सामने रक्खें जाय तो कौन किसे देखता समझा जाय?

(18.1598) अथवा दीपक के सामने दीपक रखिए तो कौन किसका प्रकाशक कहा जा सकता है? (18.1599) नहीं, नहीं, सूर्य के सन्मुख और कोई सूर्य उदित हो तो प्रकाशक कौन है और प्रकाश्य कौन है?

(18.1600) इसका निश्चय करने की चेष्टा करने में निश्चय ही स्तब्ध हो जाता है। इस प्रकार वे दोनों संवाद करते हुए एकरूप हो गये थे।

(18.1601) अजी! दो ओर से जल के प्रवाह आ मिले और उनका प्रतिबन्ध करने के लिए बीच में लवण डाला जाय तो वह भी जैसे क्षणभर में उसी रूप का हो जाता है।

(18.1602) उसी प्रकार श्रीकृष्ण और अर्जुन का जो संवाद हुआ वह भी मुझे वैसा ही प्रतीत होता है।

(18.1603) संजय इन शब्दों को पूरा पूरा मुख से निकाल भी न पाया था कि अष्ट सात्विक भाव, उसकी संजयत्व की स्मृति को, न जाने कहाँ हर ले गये।

(18.1604) ज्यों-ज्यों उसके रोमांच खड़े होते त्यों-त्यों शरीर संकोच पाता था। फिर स्तब्धता और स्वेद को जीत कर कम्प अकेला प्रकट होता था।

(18.1605) अद्वैत के आनन्द-स्पर्श से दृष्टि रसभरी हो गई थी। नेत्रों से बहता हुआ जल आँसू नहीं मानों केवल द्रवत्व ही थी। (18.1606) आनन्द से उसका हृदय फूला नहीं समाता था। कण्ठ में न जाने क्या अटकता-सा जान पड़ता था और श्वासोच्छ्वास शब्दार्थ से गले मिलते जाते थे।

(18.1607) बहुत क्या कहें, आठों सात्विक भावों से संजय की अत्यन्त घिग्घी बँध गई। इस प्रकार वह श्रीकृष्ण और अर्जुन के संवाद-सुख का चौराहा बन गया।

(18.1608) उस सुख का जाति-धर्म ही ऐसा है कि उससे आप ही आप शान्ति प्राप्त होती है। तदनन्तर संजय को फिर से देह की स्मृति हुई।

'इत्यहं वासुदेवस्य पार्थस्य च महात्मनः'—संजय कहते हैं कि इस तरह मैंने भगवान् वासुदेव और महात्मा पृथानन्दन अर्जुनका यह संवाद सुना, जो कि अत्यन्त अद्भुत, विलक्षण है और इसकी यादमात्र हर्षके मारे रोमांचित करनेवाली है।

यहाँ 'इति' पदका तात्पर्य है कि पहले अध्यायके बीसवें श्लोकमें 'अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान् कपिध्वजः' पदोंसे संजय श्रीकृष्ण और अर्जुनके संवादरूप गीताका आरम्भ करते हैं और यहाँ 'इति' पदसे उस संवादकी समाप्ति करते हैं।

अर्जुनके लिये 'महात्मनः' विशेषण देनेका तात्पर्य है कि अर्जुन कितने महान् विलक्षण पुरुष हैं, जिनकी आज्ञाका पालन स्वयं भगवान् करते हैं! अर्जुन कहते हैं कि हे अच्युत! मेरे रथको दोनों सेनाओंके बीचमें खड़ा कर दो (गीता—पहले अध्यायका इक्कीसवाँ श्लोक), तो भगवान् दोनों सेनाओंके बीचमें रथको खड़ा कर देते हैं (गीता—पहले अध्यायका चौबीसवाँ श्लोक)। गीतामें अर्जुन जहाँ-जहाँ प्रश्न करते हैं, वहाँ-वहाँ भगवान् बड़े प्यारसे और बड़ी विलक्षण रीतिसे प्रायः विस्तारपूर्वक उत्तर देते हैं। इस प्रकार महात्मा अर्जुनके और भगवान् वासुदेवके संवादको मैंने

सुना है।

'संवादमिममश्रोषमद्भुतं रोमहर्षणम्'—इस संवादमें अद्भुत और रोमहर्षणपना क्या है? शास्त्रोंमें प्रायः ऐसी बात आती है कि संसारकी निवृत्ति करनेसे ही मनुष्य पारमार्थिक मार्गपर चल सकता है और उसका कल्याण हो सकता है। मनुष्योंमें भी प्रायः ऐसी ही धारणा बैठी हुई है कि घर, कुटुम्ब आदिको छोड़कर साधु-संन्यासी होनेसे ही कल्याण होता है। परन्तु गीता कहती है कि कोई भी परिस्थिति, अवस्था, घटना, देश, काल आदि क्यों न हो, उसीके सदुपयोगसे मनुष्यका कल्याण हो सकता है। इतना ही नहीं, वह परिस्थिति बढ़िया-से-बढ़िया हो या घटिया-से-घटिया, सौम्य-से-सौम्य हो या घोर-से-घोर विहित युद्ध-जैसी प्रवृत्ति हो, जिसमें दिनभर मनुष्योंका गला काटना पड़ता है, उसमें भी मनुष्यका कल्याण हो सकता है, मुक्ति हो सकती है। कारण कि जन्म-मरणरूप बन्धनमें संसारका राग ही कारण है (गीता—तेरहवें अध्यायका इक्कीसवाँ श्लोक)। उस रागको मिटानेमें परिस्थितिका सदुपयोग करना ही हेतु है अर्थात् जो पुरुष परिस्थितिमें राग-द्वेष न करके अपने कर्तव्यका पालन करता है, वह सुखपूर्वक मुक्त हो जाता है (गीता—पाँचवें अध्यायका तीसरा श्लोक)। यही इस संवादमें

* जब हर एक परिस्थितिसे सम्बन्ध-विच्छेद होनेसे ही कल्याण होता है, तब तो प्राकृत परिस्थितिका घटिया या बढ़िया होना कोई महत्त्व नहीं रखता। हाँ, उससे अलग होनेके उपाय (कर्मयोग, ज्ञानयोग, भक्तियोग आदि) अलग-अलग हो सकते हैं। परन्तु इनमें राग मिटाना ही खास उपाय है; क्योंकि राग मिटनेसे द्वेष मिट जाता है और राग-द्वेषके मिटनेसे संसारसे सम्बन्ध-विच्छेद हो जाता है। संसारसे सम्बन्ध-विच्छेद होना ही मुक्ति है।

वास्तवमें जो बद्ध होता है, वह मुक्त नहीं होता और जो मुक्त होता है, वह मुक्त क्या होगा? क्योंकि वह तो मुक्त ही है। तो फिर मुक्त होना क्या है? वास्तवमें मुक्त होते हुए भी जिस बन्धनको स्वीकार किया है, उस बन्धनसे छूटनेका नाम ही मुक्त होना है।

अद्भुतपना है।

भगवानका स्वयं अवतार लेकर मनुष्य-जैसा काम करते हुए अपने-आपको प्रकट कर देना और 'मेरी

**परिशिष्ट भाव**—गीतामें 'महात्मा' शब्द केवल भक्तोंके लिये आया है। यहाँ संजयने अर्जुनको भी 'महात्मा' कहा है; क्योंकि वे अर्जुनको भक्त ही मानते हैं। भगवान्ने भी कहा है—'भक्तोऽसि मे' (गीता ४।३)।

सम्बन्ध—पारमार्थिक मार्गमें सच्चे साधकको जिस-किसीसे लाभ होता है, उसकी वह कृतज्ञता प्रकट करता ही है। अतः संजय भी आगेके तीन श्लोकोंमें व्यासजीकी कृतज्ञता प्रकट करते हैं।