राजन् संस्मृत्य संस्मृत्य संवादम् इमम् अद्भुतम् । केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर् मुहुः ॥
rājan saṃsmṛtya saṃsmṛtya saṃvādam imam adbhutam | keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhur muhuḥ ||
O King, as I recall this wondrous holy dialogue between Keśava and Arjuna again and again, I rejoice again and again.
Word by word (3)
- rājan saṃsmṛtya saṃsmṛtya saṃvādam imam adbhutam
- — rājan = O King (Dhṛtarāṣṭra, Sañjaya's interlocutor throughout); saṃsmṛtya saṃsmṛtya = remembering and remembering (doubled present participle of sam + smṛ = to fully recollect; the doubling — same word twice — enacts the act of repeated remembrance; saṃ- adds completeness/fullness to smṛti); saṃvādam = dialogue/conversation (the same word as V74); imam = this; adbhutam = wonderful/astonishing (the rasa of wonder — the highest aesthetic response)
- keśavārjunayoḥ puṇyam
- — keśavārjunayoḥ = of Keśava and Arjuna (dual genitive: the two principals of the Gita; Keśava = one with beautiful hair / slayer of the demon Keśī, Krishna's name); puṇyam = holy/meritorious/auspicious (from puṇya = purifying, virtuous; the dialogue is described as puṇya — it itself purifies the hearer)
- hṛṣyāmi ca muhur muhuḥ
- — hṛṣyāmi = I rejoice/am thrilled (from hṛṣ = to bristle with joy, to be elated; same root as harṣa/roma-harṣaṇa from V74 — now the inner joy); ca = and; muhur muhuḥ = again and again (muhur = repeatedly; doubled for emphasis — the joy is not once-felt but continuously renewed with every act of remembrance). Sañjaya's inner life: the act of remembering the Gita produces inexhaustible joy.
O King (Dhṛtarāṣṭra), as I remember and remember this wonderful, sacred dialogue between Keśava (Krishna) and Arjuna, I rejoice again and again.
A modern analogy
V76 and V77 together are Sañjaya's personal testimony about what it means to have witnessed and internalised the Gita. He is not reporting — he is rejoicing. Like a musician who performed a perfect concert and can only say: 'Every time I replay it in my mind, joy floods back — again and again.' The Gita is not just a one-time teaching; it is a spring of joy that renews with every act of remembrance.
V76 is Sañjaya's personal response to having transmitted the Gita — he moves from witness-reporter (V74-V75) to joyful rememberer. The word puṇyam applied to the dialogue itself is significant: the Gita is not merely instructive philosophy but a sacred conversation that purifies and blesses by its very nature. Sañjaya's hṛṣyāmi muhur muhuḥ (I rejoice again and again) shows that the act of transmitting the teaching — and now of recalling it — is itself a form of yoga: joy arising from remembrance of the Divine encounter.
The saṃsmṛtya saṃsmṛtya (remembering and remembering) mirrors the smaraṇa (constant remembrance) that is one of the nine limbs of bhakti. Sañjaya, who was granted divine hearing by Vyāsa's grace, has been transformed into a devotee of the teaching he transmitted. The doubled verb is a stylistic marker of bhakti literature: the repetition enacts the unceasing quality of devotional remembrance. V76 is also the closing frame testimony: just as V74 was Sañjaya's witnessing report, V76 is his experiential response.
Public-domain translations (4) compare all →
O King, as I remember and remember this wonderful and holy dialogue between Kesava and Arjuna, I rejoice again and again. [1]
O King, as I remember and remember this wonderful and holy dialogue between Keshava and Arjuna, I rejoice again and again. [4]
O king! Remembering, remembering this wonderful and holy dialogue between Kesava and Arjuna, I feel delighted again and again. [9]
O king, as I recall this wonderful and righteous dialogue between Krishna and Arjuna, I rejoice again and again. [13]
This verse speaks to
Where this thread continues
The fully self-realized person has no binding duty — their joy, satisfaction, and fullness come entirely from within.
The duties of Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras are distributed by the guṇas born of their own nature.
A blind king asks what happened on the battlefield — and the Gita begins.
Whenever dharma declines and adharma rises — I project Myself forth. The divine responds to every crisis.
Krishna declares: 'I am the ground of Brahman — the Immortal, the Immutable, eternal Dharma, and perfect Bliss.'
By bhakti one truly knows what and who I am; then knowing Me truly, one enters into Me immediately.