Sanjaya said Thus I have heard this wonderful dialogue between Krishna and the high-souled Arjuna, which causes the hair to stand on end.
In simple words
Sanjaya, who has been narrating the entire conversation to the blind king Dhritarashtra, says: "I have heard this extraordinary dialogue between Krishna and the great Arjuna. It makes my hair stand on end."
Word-by-word meanings
इतिthusअहम्Iवासुदेवस्यof Krishnaपार्थस्यof Arjunaचandमहात्मनःhighsouledसंवादम्dialogueइमम्thisअश्रौषम्(I) have heardअद्भुतम्wonderfulरोमहर्षणम्which causes the hair to stand on end
Contemporary scholarly and practical interpretations for modern seekers.
Swami Sivananda
18.74 इति thus? अहम् I? वासुदेवस्य of Krishna? पार्थस्य of Arjuna? च and? महात्मनः highsouled? संवादम् dialogue? इमम् this? अश्रौषम् (I) have heard? अद्भुतम् wonderful? रोमहर्षणम् which causes the hair to stand on end.Commentary Wonderful because it deals with Yoga and transcendental spiritual matters that pertain to the mysterious immortal Self.Whenever good? higher emotions manifest themselves in the heart the hair stands on end. Devotees often experience this horripilation.
Swami Chinmayananda
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.
Before the teaching of the Gita began, Arjuna had declared, "I will not fight." And at the conclusion of the instruction, in the previous verse, he made this proclamation: "I will follow your words." Thus the cure of the affliction was complete, and with it came the end of the Gita scripture. In this context, one recalls the words of Jesus Christ. As he carried the cross of capital punishment, bearing the mockery of the people, for a moment he found himself in Arjuna's condition. But immediately, freed from delusion, he declared: "O Lord, your will be done." How striking is the similarity between the utterances of Arjuna and Jesus Christ.
I have heard the dialogue between Lord Vasudeva and Arjuna. According to the symbolic language of spiritual knowledge, Vasudeva signifies the all-pervading consciousness in the form of the atman, and Partha signifies the individual soul identified with material limitations. When this soul abandons this false identification, it realizes its own pure nature as the atman. The art of discrimination between the atman and the non-atman is the very subject matter of the Gita scripture.
Wonderful. Sanjaya bestows the epithets "wonderful" and "astonishing" upon the knowledge of truth heard in the form of the dialogue between Sri Krishna and Arjuna. No philosophy is considered marvellous merely because it is comprehensible to the subtle intellect. Yet the wonderfulness of the Gita's knowledge of truth is truly unprecedented. Arjuna, who had been completely shattered and fragmented, became integrated, whole, and powerful through this knowledge. This single example stands as direct proof of the Gita's transformative power. For this reason, the Gita has acquired a unique and transcendent radiance.
The Gita makes clear that man is the master of his circumstances, not their slave. This capacity for mastery already exists within him. When this truth is unveiled, it is natural for Sanjaya to be overwhelmed with joy and call it wonderful.
The Great Soul Arjuna. In this verse, Sanjaya honours Arjuna, not the Lord Sri Krishna, the charioteer of Partha. The meaning is this: if a small child accomplishes a difficult task, he deserves praise and congratulation. But if a young man performs the same task, there is nothing particularly astonishing about it. Similarly, for the omniscient and almighty Lord Sri Krishna, to impart the teaching of the Gita is child's play. But for Arjuna, trapped in delusion and confusion, to emerge from that state—this is truly an achievement. His courage and valour are worthy of commendation.
Sanjaya's sympathy had always been with the Pandavas. Yet he ate the salt of Dhritarashtra, and therefore it was his duty to remain loyal to his master. According to the politics of that time, only Dhritarashtra could have stopped this war. And so Sanjaya makes subtle hints, as best he can, that Arjuna has returned to his state of heroic resolve—a consequence of which will be the destruction of Dhritarashtra's hundred sons, the pain of losing his children in old age, and a life stained with dishonour. Yet it appears that the blindness of the faltering Dhritarashtra was not merely of the eyes, but of the mind and intellect as well. For the moral hints in Sanjaya's entreaties and supplications had no effect whatsoever upon the deaf ears of that blind king.
Expressing his gratitude to the great sage Vyasa, Sanjaya speaks: