The wondrous and amazing recitation of Śrīmad Bhagavad-Gita by Lord Krishna directly heard and seen by Sanjaya by clairaudience and celestial vision sanctified and rejuvenated him.

Reminiscing on this divine discourse over and over again he became increasingly ecstatic and thrilled.

“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.

76 "O King, as I again and again recall to mind the wonderful and holy Dialogue betwixt Keśava and Arjuna, I am filled with rapture over and over again. (1613)

Just as Samjaya uttered the word 'Rāyā' (O King), he became wonderstruck and fell into ecstasy, in the way a jewel should get shrouded with its own brilliance. The lakes on the Himalayas (Mountains) appear like sheets of crystals with the moonrise; yet they reassume their watery form with the sun-rise. In that way Samjaya could remember the dialogue (between Lord Krishna and Arjuna) whenever he regained his consciousness but with its remembrance he would be (again) wonderstruck and would again lose his consciousness; and this went on rotating again and again.

‘Rājansaṁsmṛtya saṁsmṛtya saṁvādamimamādhutam keśavārjunayoḥ punyam hṛṣyāmi ca muhurmuhuḥ—Sañjaya says to Dhṛtarāṣṭra, that the dialogue between Lord Kṛṣṇa and Arjuna, is so wonderful and thrilling, that it can lead a man to salvation, even when engaged in the horrible activity of killing people, in a war. Remembering this dialogue Sañjaya, rejoices again and again, by thinking that a man can attain salvation, under all circumstances.

This dialogue is a, unique one. Though Lord Kṛṣṇa and Arjuna, lived together for a long time, yet there was never such a wonderful and thrilling conversation, between them. When Arjuna was puzzled with regard to his duty, on the one hand, he did not want to fight, due to his attachment to the family and on the other hand, as a member of the warrior class, it was his first and foremost duty to fight. When a person does not adhere to a belief, he becomes confused finding himself restless.* Arjuna was in a dilemma.

It was his restlessness, which enabled him to be attracted towards the Lord. It was because of his inclination, exclusive devotion and curiosity, that the Lord having forgotten His supremacy, was so much engrossed in love for Arjuna, that He disclosed the most profound and the supremely secret, gospel of the Gītā to him. No one, can describe the merit of this dialogue.

**Appendix—**The dialogue between Lord Kṛṣṇa and Arjuna is full of so much profound and secret truth which has neither

* These days people don’t seem to be curious and restless to know the reality about God and the world because they are satisfied with the transitory mundane pleasures, prosperity, praise and honour etc. They are so much engrossed in them that their restlessness to know the reality is suppressed.

been mentioned in a treatise nor has been narrated by any exalted soul in his spiritual discourse. This is a very singular dialogue between the Lord and His devotee. Such clear facts are available neither for study nor for listening. In this dialogue it is mentioned that even such a horrible activity as war can lead a man to salvation. This dialogue explains that a man of every Varṇa (order of life), Āśrama (stage of life) and Sect etc., under every circumstance, can attain salvation. Therefore this dialogue is very marvellous—'saṃvādamimamadhhutam'. When this dialogue is so unique, then how much unique it will be, if the gospel of this dialogue is translated into practice!

The gospel preached by Lord Kṛṣṇa is very wonderful*, and the Lord preached the gospel of the Gītā by getting established in Yoga†, so how wondrous and singular this gospel should be! The political speech delivered by Lord Kṛṣṇa in the Kauravas assembly was so singular that hermits and sages went there to listen to His speech‡; then this Gītā is the spiritual dialogue. In Śrīmadbhāgavata also when Uddhavajī perceived that the Lord

* vācaṁ tāṁ vacanārhasya śikṣākṣarasamavītam aśrausamahamiṣṭārthām paścāddhṛdayahārīnīm

(Mahābhārata, Udyoga. 59/17)

Sañjaya said—'After that I listened to the gospel of Lord Kṛṣṇa Who is well-versed in conversation, whose each and every word was educative. That gospel presented the derived import and attracted the mind.'

† dharmārthasahītā vācaḥ śrotumicchama madhava tvayocyaṇānāḥ kuruṣu rājamadhye parantapa

(Mahābhārata, Udyoga. 83/68-69)

Paraśurāmajī said :—O Mādhava, scorcher of the enemies! We want to listen to the speech delivered by You, which dealt with the topic pertaining to 'Dharma' (righteousness) and 'Artha' (money matters) in the assembly of Kauravas and other kings.

‡ nu śakyaṁ tanmayā bhūyas tathā vaktumaśeṣataḥ paraṁ hi brahma karhitaṁ yogayuktena tanmayā

(Mahābhārata, Āśva. 16/12-13)

Lord Kṛṣṇa said, "It is beyond My control (power) to repeat the entire gospel in the same form. At that time I, being established in Yoga, described the Supreme Reality."

answered the questions in a very singular manner, then he put thirty-five questions altogether (Śrīmadbhā, eleventh canto, nineteenth chapter, twenty-eighth to thirty-second verses).

'Hṛṣyāmi ca muhurmuhuh'—Sañjaya could never get a chance to listen to such facts pertaining to actions, knowledge and devotion any other where, therefore Sañjaya was thrilled with joy again and again after listening to this dialogue.

Sañjaya knew the Lord in reality. When Dhṛtarāṣṭra asked Sañjaya about it, Sañjaya answered—

māyām ca seve bhadram te na vṛthā dharma mācare, śuddha bhāvaṁ gato bhaktyā śāstrād vedmi janārdanam.

(Mahābhārata, Udyoga. 69/5)

O King! may you live happily! I am never fraudulent. I don't indulge in hypocrisy. My heart has been purified by God's devotion; therefore I know Lord Kṛṣṇa in reality as He is mentioned in the scripture.

Thus first Sañjaya knew Lord Kṛṣṇa in reality, by studying the scripture; but afterwards he knew Him in reality, having directly heard the dialogue between Him and Arjuna.

(18.1614) राजा से ये वचन कहते हुए संजय विस्मित होता और जैसे रत्न की कान्ति कभी हिलोरें लेती और कभी रत्न में लीन हो जाती है वैसे, आप भी संवाद में लीन हो जाता था।

(18.1615) जैसे हिमालय के सरोवर, चन्द्रोदय होने के साथ स्फटिक हो जाते और सूर्योदय होते ही फिर जलरूप हो जाते हैं,

(18.1616) वैसे ही शरीर की स्मृति होते ही संजय चित्त में उस संवाद की स्मृति करता और फिर तद्रूप हो जाता था।

भावार्थ— राजन्! श्रीकृष्ण और अर्जुन के इस पवित्र संवाद को स्मरण कर-करके मैं पुनः-पुनः हर्षित हो उठता हूँ।

व्याख्या— इस संवाद के श्रवण और मनन से पुण्य होता है, इसलिये यह पुण्यरूप है। इसी से अनजाने में किये हुए पाप नष्ट हो जाते हैं, इसलिए यह अद्भुत है। इसी से सज्जय ने कहा है कि इसे स्मरण कर-करके मैं हर्षित हो जाता हूँ।

‘राजन्संस्मृत्य ... मुहुर्मुहुः’—संजय कहते हैं कि हे महाराज! भगवान् श्रीकृष्ण और अर्जुनका यह बहुत अलौकिक, विलक्षण संवाद हुआ है। इसमें कितना रहस्य भरा हुआ है कि घोर-से-घोर युद्धरूप क्रिया करते हुए भी ऊँची-से-ऊँची पारमार्थिक सिद्धि हो सकती है! मनुष्यमात्र हरेक परिस्थितिमें अपना उद्धार कर सकता है। इस प्रकारके संवादको याद कर-करके मैं बड़ा हर्षित हो रहा हूँ, प्रसन्न हो रहा हूँ।

श्रीभगवान् और अर्जुनके इस अद्भुत संवादकी महिमा भी बहुत विलक्षण है। भगवान् श्रीकृष्ण और अर्जुन सदा साथमें रहनेपर भी इन दोनोंका ऐसा संवाद कभी नहीं हुआ। युद्धके समय अर्जुन घबरा गये; क्योंकि एक तरफ तो उनको कुटुम्बका मोह तंग कर रहा था और दूसरी तरफ वे क्षात्रधर्मकी दृष्टिसे युद्ध करना अवश्य कर्तव्य

समझते थे। मनुष्यकी जब किसी एक सिद्धान्तपर, एक मतपर स्थिति नहीं होती, तब उसकी व्याकुलता बड़ी विचित्र होती है। अर्जुन भी ‘युद्ध करना श्रेष्ठ है या युद्ध न करना श्रेष्ठ है’—इन दोनोंमेंसे एक निश्चित निर्णय नहीं कर सके। इसी व्याकुलताके कारण अर्जुन भगवान्की तरफ खिंच गये, उनके सम्मुख हो गये। सम्मुख होनेसे भगवान्की कृपा उनको विशेषतासे प्राप्त हुई। अर्जुनकी अनन्य भावना, उत्कण्ठाके कारण भगवान् योगमें स्थित हो गये अर्थात् ऐश्वर्य आदिमें स्थित न रहकर केवल अपने प्रेम-तत्त्वमें सराबोर हो गये और उसी स्थितिमें अर्जुनको समझाया। इस प्रकार उत्कट अभिलाषासम्पन्न अर्जुन और अलौकिक अटलयोगमें स्थित भगवान्के संवादकी क्या महिमा कहें? उसकी महिमाको कहनेमें कोई भी समर्थ नहीं है।

**परिशिष्ट भाव**—भगवान् श्रीकृष्ण और अर्जुनके इस संवादमें जो तत्त्व भरा हुआ है, वह किसी ग्रन्थ, महात्मा आदिमें सुननेको नहीं मिला। यह भगवान् और उनके भक्तका बड़ा विलक्षण संवाद है। इतनी स्पष्ट बातें और जगह पढ़ने-सुननेको मिलती नहीं। इस संवादमें युद्ध-जैसे घोर कर्मसे भी कल्याण होनेकी बात कही गयी है। हरेक वर्ण, आश्रम, सम्प्रदाय आदिका मनुष्य हरेक परिस्थितिमें अपना कल्याण कर सकता है—यह बात इस संवादसे मिलती है। इसलिये यह संवाद बड़ा अद्भुत है—‘संवादमिममद्भुतम्’। केवल संवादमें ही इतनी विलक्षणता है, फिर इसके अनुसार आचरण करनेका तो कहना ही क्या है!

भगवान् श्रीकृष्णकी वाणी बड़ी विचित्र है, उसमें भी भगवान्ने योगमें स्थित होकर गीता कही है, फिर इसकी विचित्रता-विलक्षणताका तो कहना ही क्या है! भगवान्के द्वारा कौरव-सभामें होनेवाले राजनीतिक व्याख्यानमें भी इतनी

१-आजकल मनुष्योंमें पारमार्थिक बातोंको जाननेकी जो विशेष व्याकुलता नहीं दिखायी देती, उसका कारण है कि वे धन, कुटुम्ब, मान, बड़ाई, वर्ण, आश्रम, विद्या, बुद्धि, भोग, ऐश्वर्य आदि क्षणिक सुखोंको लेकर संतोष करते रहते हैं। इससे उनकी (वास्तविकताको जाननेकी) व्याकुलता दब जाती है।

२-वाचं तां वचनाहस्य शिक्षाक्षरसमन्विताम्। अश्रोषमहमिष्टार्था पश्चादधृदयहारिणीम्॥

(महाभारत, उद्योग ५१। १७)

‘(संजय बोले—) तत्पश्चात् मैंने बातचीतमें कुशल भगवान् श्रीकृष्णकी वह वाणी सुनी, जिसका एक-एक अक्षर शिक्षाप्रद था। वह अभीष्ट अर्थका प्रतिपादन करनेवाली तथा मनको आकर्षित कर लेनेवाली थी।’

३-न शक्यं तन्मया भूयस्तथा वक्तुमशेषतः। परं हि ब्रह्म कथितं योगयुक्तेन तन्मया॥

(महाभारत, आश्व० १६। १२-१३)

‘(भगवान् बोले—) वह सब-का-सब उसी रूपमें फिर दुहरा देना अब मेरे वशकी बात भी नहीं है। उस समय योगयुक्त होकर मैंने परमात्मतत्त्वका वर्णन किया था।’

विलक्षणता थी कि ऋषि-मुनि उसको सुननेके लिये जाते हैं*, फिर यह (गीता) तो पारमार्थिक संवाद है! श्रीमद्भागवतमें भी जब उद्धवजीने देखा कि भगवान् प्रश्नोंका उत्तर बड़ी विलक्षण रीतिसे देते हैं, तब उन्होंने एक साथ पैंतीस प्रश्न कर दिये (श्रीमद्भाग्यारहवाँ स्कन्ध, उन्नीसवाँ अध्याय, अठ्ठाईसवेंसे बत्तीसवें श्लोकतक)!

‘हृष्यामि च मुहुर्मुहुः—कर्म-ज्ञान-भक्तिकी ऐसी विलक्षण बातें और जगह सुननेको मिली ही नहीं, इसलिये इनको सुनकर संजय बार-बार हर्षित होते हैं।

संजय भगवान्को जाननेवाले थे। धृतराष्ट्रके द्वारा इसका कारण पूछे जानेपर संजयने उनको बताया था—

मायां न सेवे भद्रं ते न वृथा धर्ममाचरे। शुद्धभावं गतो भक्त्या शास्त्राद् वेचि जनार्दनम्॥

(महाभारत, उद्योग ६९।५)

‘महाराज! आपका कल्याण हो। मैं कभी माया (छल-कपट)-का सेवन नहीं करता। व्यर्थ (पाखण्डपूर्ण) धर्मका आचरण नहीं करता। भगवान्की भक्तिसे मेरा अन्तःकरण शुद्ध हो गया है; अतः मैं शास्त्रके वचनोंसे भगवान् श्रीकृष्णके स्वरूपको यथावत् जानता हूँ।’

इस प्रकार पहले तो संजय शास्त्रके वचनोंसे भगवान्को जानते थे, पर अब वे साक्षात् भगवान्के वचनोंसे उनको जान गये!