74. 'ity aham vasudevasya
parthasya ca mahatrmanah
samjaya imam asrausam
Samjaya said :
(74.) Thus have I heard this wonderful dialogue between Vasudeva (Krsna) and the high-souled Partha (Arjuna) causing my hair to stand on end
75. vyasaprasadac chrutavcin
clad guhyam aham param
yogam yogesvarat krsnat
saksat kathayatah svayam
(75) By the grace of Vyasa, I heard this supreme secret, this yoga taught by Krsna himself, the Lord of yoga, in person
Vyasa granted to Samjaya the power to see and hear from a distance all that transpired on the battlefield so that he might report the events to the blind King Dhrtarastra.
76. rajah saaiasnirtya-sarnsmrtya
samvadam imam adbhutam
hrsyami ca muhur-muhuh
(76) 0 King, as I recall again and again this dialogue, wondrous and holy ; of Kesava (Krsna) and Arjuna, I thrill with joy again and again.
77. tac ca samsmrtya-samsmytya
rupam atyadbkutam hareh
vismayo me mahan rajan
hrsyami ca punah-punah
(77) And as often as I recall that most wondrous form of Hari (Krsna), great is my astonishment, O King, and I thrill with joy again and again. samsmytya, samsmrtya: as often as I recall. The dialogue of Krsna and Arjuna and the fact of God are not philosophical proposi tions but are spiritual facts. We do not learn their meaning by simply recounting them but by dwelling upon them in a spirit of prayer and meditation
78. yatra yogesvarah krsn
yatra partho dhanurdhara,
tatra srir vijayo bhutir
dhruva nitir matir mama
(78) Wherever there is Krsna, the lord of yoga, and Partha (Arjuna), the archer, I think, there will surely be fortune, victory, welfare and morality. The teaching of the Gita is yoga and the teacher is yogesvara When the human soul becomes enlightened and united with the Divine, fortune and victory, welfare and morality are assured. We are called upon to unite vision (yoga) and energy (dhanuh) and not allow the former to degenerate into madness or the latter into savagery. "The great centralities of religion," as Baron Von Hugel loved to call them, the tremendous facts of life divine are yoga, the realization of God through worship and entire submission to His will and dhanuh or active participation in the furtherance of the cosmic plan. Spiritual vision and social service should go together. The double purpose of human life, personal perfection and social efficiency is indicated here. When Plato prophesied that there would be no good government in the world until philosophers became kings, he meant that human perfection was a sort of marriage between high thought and just action. This, according to the Gita, must be, for ever, the aim of man.
iti . . . moksasamnyasayogo nama 'stadaso 'dhyayah iti srimadbhagavadgita upanisadah samaptah
This is the eighteenth chapter entitled The Yoga of Release by Renunciation.
Here the Bhagavadgita- Upanisad ends