राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः।।18.76।।
rājan saṃsmṛtya saṃsmṛtya saṁvādam imam adbhutam | keśavaḥ arjunayoḥ puṇyaṃ hṛṣyāmi ca muhuḥmuḥ ||
Translation
O King, remembering again and again this wondrous dialogue, I rejoice repeatedly in the merit of Kṛṣṇa and Arjuna.
Word Meanings
rājan — O King; saṁsmṛtya — remembering; saṁsmṛtya — remembering; saṁvādam — dialogue; imam — this; adbhutam — astonishing; keśavaḥ — of Lord Kṛṣṇa; arjunayoḥ — and Arjuna; puṇyaṃ — pious merit; hṛṣyāmi — I rejoice; ca — also; muhuḥ muhuḥ — repeatedly
Understanding the Verse
The final verse of the Bhagavad Gita serves as a reflective closure, where Sanjaya, the narrator, turns his attention back to the king, Dhritarashtra. By invoking the term rājan, Sanjaya reinforces his respect for the monarch, acknowledging the king's role as the primary audience for the divine discourse. The repeated phrase saṁsmṛtya saṁsmṛtya (remembering again and again) emphasizes the importance of continual contemplation. In the oral tradition of the Vedic scriptures, repetition is a key device for embedding knowledge in the consciousness, ensuring that the teachings are not merely heard once but become a lasting imprint on one's mind.
The word saṁvādam refers specifically to the dialogue between Kṛṣṇa and Arjuna, highlighting the dialogical nature of the Gita. Unlike a monologue, this conversation engages both divine wisdom and human dilemma, making it a dynamic source of guidance. By describing the discourse as adbhutam (astonishing, wonderful), Sanjaya expresses awe at the depth and the transformative power of the teachings. The term acknowledges the sublime philosophical and practical insights that emerge from the exchange, which transcend ordinary human reasoning.
The phrase keśavaḥ arjunayoḥ puṇyaṃ bridges the two central protagonists. Keśava is one of the many names of Lord Kṛṣṇa, signifying his role as the source of auspiciousness and supreme knowledge. By pairing his name with Arjunayoḥ, Sanjaya underscores that the merit (puṇya) generated by this dialogue is a joint result of divine revelation and Arjuna's earnest quest for truth. Arjuna, representing the devoted seeker, embodies the human capacity to receive and apply divine wisdom.
The verb hṛṣyāmi (I rejoice) captures the emotional response of the narrator. This is not a detached scholarly analysis; it is a heartfelt joy, reflecting the profound impact the conversation has on the soul. The inclusion of ca muhuḥmuḥ (also repeatedly) reinforces that this rejoicing is not fleeting. The repeated exhilaration mirrors the cyclic nature of spiritual practice—continual remembrance, contemplation, and celebration of divine truth.
From an exegetical perspective, this verse instructs the reader to adopt a similar attitude: to revisit the teachings of the Gita often, to let them settle in the heart, and to find joy in the spiritual progress they foster. It also subtly reminds Dhritarashtra, and by extension all readers, that the ultimate benefit of the Gita lies not just in intellectual understanding but in the transformative merit that arises from sincere engagement with divine guidance. In modern times, this could translate into regular study groups, meditative reflection, and sharing the insights with others, thereby amplifying the collective spiritual merit. The verse thus encapsulates the Gita's enduring purpose: to be a living, repeating source of inspiration and joy for seekers across ages.
