vyāsaprasādācchrutavān etad guhyamahaṁ param । yogaṁ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam ॥18.75॥
By the grace of Vyāsa, I have listened to this secret and ultimate yoga from Kṛṣṇa, the Lord of yoga, directly teaching (it) himself.
Sañjaya was hearing all this by the grace of Vyāsa, because Vyāsa gave him a special eye - divya-caksuh, with which he could see and hear whatever that happened in the battlefield. For us, it is important to understand the meaning of divya-caksuh by implication. With ordinary eyes, we can only see what is available for perception. But with a prepared mind and grace, one can see what is beyond the scope of perception. Because of Vyāsa’s grace, he could hear all about yoga - yogaṁ vyāsaprasādācchrutavān which is two-fold, jñāna-yoga and karma-yoga. It is called param, because it is capable of giving moksa. He heard directly - sākṣāt from the source of knowledge which is Bhagavān himself.
rājansaṁsmṛtya saṁsmṛtya saṁvādamimamadbhutam । keśavārjunayoḥ puṇyaṁ hṛṣyāmi ca muhurmuhuḥ ॥ 18-76॥
O king! Repeatedly recalling this wondrous, auspicious, dialogue between Kṛṣṇa and Arjuna, I rejoice again and again.
The repetition of the word remembering - saṁsmṛtya, indicates that always contemplate upon this teaching which destroys all pāpa in the form of delusion. Therefore it is called puṇyaṁ here. Dwelling upon the words of Krsna and Arjuna - keśavārjunayoḥ in the form of teaching, he says “I rejoice again and again - hṛṣyāmi muhurmuhuḥ.”
tacca saṁsmṛtya saṁsmṛtya rūpamatyadbhutaṁ hareḥ । vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ ॥18-77॥
Further, repeatedly recalling that most wondrous form of the Lord Hari, I have great amazement, o king! and I rejoice again and again.
Not only was the dialogue presented here, but also the description of the visual form of Krsna as the entire cosmos. In the eleventh chapter, at the request of Arjuna, Krsna showed his cosmic form, in which Arjuna could see everything. And whatever Arjuna saw, Sañjaya also saw. In that particular form they could see everything, he found it the most wondrous form of the Lord - rūpamatyadbhutaṁ hareḥ. Recollecting it again and again, there was great amazement for him - vismayo me mahān.
Sañjaya now sums up by expressing his devotion to Krsna and his sure opinion as to the outcome of the teaching.
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ । tatra śrīrvijayo bhūtirdhruvā nītirmatirmama ॥ 18-78॥
Wherever there is Kṛṣṇa, the Lord of yoga, wherever there is Arjuna, the one who bears the bow, there wealth, victory, various riches, and definite justice are present. This is my conclusion.
Sañjaya says, whenever Krsna and Arjuna are there, means whenever Gītā teaching is there, there is śrī - wealth and vijaya- victory. Śrī is Laksmi, which is not ordinary wealth, but includes all kinds of wealth; moral wealth, material wealth, spiritual wealth, etc. They will be there for the one who has this teaching in his heart. It is certain - dhruvā, there is no failure possible. Then again justice - niti, will also certainly be there. That means there will be order, proper government, in terms of dharma.
Sañjaya calls Arjuna dhanurdharaḥ - one who carries a bow, here. It indicates that one who is ready to perform his duty. And it becomes yoga, when teaching is recognised. Otherwise, it is simply karma. When karma becomes yoga, there is a grateful acceptance - prasāda-buddhi of whatever comes. Therefore, there is no failure, there is always victory.
Om tat sat