अध्येष्यते च य इमं धर्म्यं संवादमावयोः | ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ||१८-७०||
adhyeṣyate ca ya imaṃ dharmyaṃ saṃvādamāvayoḥ .
jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ ||18-70||
And he who will study this sacred dialogue of ours, by him I shall have been worshipped by the sacrifice of wisdom, such is My conviction.
In simple words
Krishna says: "And whoever studies this sacred conversation between you and Me, Arjuna — I consider that person to have worshipped Me through the offering of wisdom."
अध्येष्यतेshall studyचandयःwhoइमम्thisधर्म्यम्sacredसंवादम्dialogueआवयोःof oursज्ञानयज्ञेनby the sacrifice of wisdomतेनby himअहम्Iइष्टःworshippedस्याम्(I) shall have beenइतिthusमेMy
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मतिःconviction.
18.70 अध्येष्यते shall study? च and? यः who? इमम् this? धर्म्यम् sacred? संवादम् dialogue? आवयोः of ours? ज्ञानयज्ञेन by the sacrifice of wisdom? तेन by him? अहम् I? इष्टः worshipped? स्याम् (I) shall have been? इति thus? मे My? मतिः conviction. Commentary There are four kinds of sacrifice -- Vidhi? Japa? Upamsu and Manasa. Vidhi is ritual. Japa is recitation of a Mantra. Upamsu is Japa done in a whisper. Of the four kinds? JnanaYajna or the wisdomsacrifice comes under Manasa and is? therefore? the highest. The Gita is eulogised as a JnanaYajna. He who studies this scripture with faith and devotion will attain the fruit that is eal to that of performing JnanaYajna or meditation on a deity and the like.
Contemporary scholarly and practical interpretations for modern seekers.
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.
Modern
After honoring all the teachers of the Gita, Lord Sri Krishna now praises those students who study this sacred Bhagavad Gita. The dialogue between the infinite Lord Sri Krishna and Arjuna, the finite individual soul, possesses a profound and compelling attraction in its revelation of the truth of life. Those who read it even superficially are gradually drawn into its sacred depths. Such a reader, unknowingly, embarks upon a pilgrimage to the divine Self, and naturally attains self-development through the sacrifice of knowledge.
In the ritual sacrifices of karma-kanda, a sacred fire is kindled in the sacrificial altar, and the fire deity is invoked. Thereafter, the sacrificer offers material oblations into it. By this analogy, the Gita employs the fundamental term "sacrifice of knowledge." Through the study of spiritual scriptures and contemplation upon their deeper meaning, the fire of knowledge is kindled in the hearts of seekers. In this fire of knowledge, a discerning practitioner offers oblations of ignorance, false beliefs, and negative tendencies. This is the true meaning of the term "sacrifice of knowledge" as used in metaphorical language. Therefore, those seekers who, through hearing, reflection, and deep meditation, kindle the fire of knowledge and purify themselves by offering their ego, selfishness, and other desires as oblations—such persons are surely great worshippers and devotees of the Divine. They are worthy of all praise and honor.
Now, praising the listener of this knowledge, the fruits that shall be attained are revealed.