अध्येष्यते च य इमं धर्म्यं संवादमावयोः।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः।।18.70।।
18.70 And he who will study this sacred conversation between us two, which is conducive to virtue, by him I shall be adored through the Sacrifice in the form of Knowledge. This is My judgement.
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.
18.70. Whosoever would learn this sacred dialogue of both of us, by him I am worshipped (delighted) through the knowledge-sacrifice : This is My opinion
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.
18.70 Ca, and; even he yah, who; adhyesyate, will study; imam, this; samvadam, conversation, the text in the form of a dialogue; between avayoh, us two; which is dharmyam, conducive to virtue, not divorced from virtue; tena, by him; this will be accomplished through that study; aham, I; syam, shall be; istah, adored; jnana-yajnena, through the Sacrifice in the form of Knowledge. Iti, this is me, My; matih, judgement. As compared with the various sacrifices, viz rituals, loud prayer, prayer uttered in a low voice and mental prayer, the Sacrifice in the from of Knowledge is the best [See 4.33.] because it is mental. Hence, the study of the scripture Gita is praised as that Sacrifice in the form of Knowledge. Or, this (verse) may merely be a judgement about the result. The idea is that the result of the study is comparable to the result of the Sacrifice in the form of the knowledge of gods and others. Now, this is the reward for the hearer:
18.70 See Comment under 18.72
18.70 He who will study the dialogue between us, which is consistent with the path to realisation, by him I shall be worshipped through the sacrifice of knowledge. Such is My view. The meaning is that whateve sacrifice of knowledge is taught herein, by that I shall become worshipped by the mere fact of its study.
This verse speaks of the results of studying this scripture.
The result that manifests to one who studies Srimad Bhagavad-Gita is being revealed by Lord Krishna. One who sings this holy and blessed divine discourse which is overflowing with righteousness in the anustap meter or chants its verses to oneself or to others contemplating will be considered by Lord Krishna as jnana yagnena or propitiation and worship directly to Him and is the best of all worship. Even if someone is reciting the chapters and verses without fully understanding the meaning; yet hearing it from inside the etheric heart as paramatma the Supreme Soul the Supreme Lord will accept it as pure propitiation and worship of Him. Just as in everyday life if someone calls out ones name, one will go to that person and enquire what they want even if hardly known. In the same way Lord Krishna approaches that someone who chants or sings the verses of Srimad Bhagavad-Gita. This is not mere conjecture. It has been proven with evidence with the story of Ajamila who called out to his son Narayana which happens also to be a name of the Supreme Lord at the moment of death and pleasing the servants of the Supreme Lord was saved from a hellish existence. So there should be no doubt about this.
There is no commentary for this verse.
The Supreme Lord Krishna has resolved and made it eternal by speaking it, that whenever His devotee adhyesyate studies the Srimad Bhagavad-Gita; He will accept it as an offering consider Himself served in jnana-yagnena as direct propitiation and worship unto Him. Such propitiation and worship is what is inculcated in this divine discourse where by its transcendental potency a mere reciting of the verses equates to offering direct propitiation and worship unto the Supreme Lord which He affirms He accepts.
The Supreme Lord Krishna has resolved and made it eternal by speaking it, that whenever His devotee adhyesyate studies the Srimad Bhagavad-Gita; He will accept it as an offering consider Himself served in jnana-yagnena as direct propitiation and worship unto Him. Such propitiation and worship is what is inculcated in this divine discourse where by its transcendental potency a mere reciting of the verses equates to offering direct propitiation and worship unto the Supreme Lord which He affirms He accepts.
Adhyeshyate cha ya imam dharmyam samvaadamaavayoh; Jnaanayajnena tenaaham ishtah syaamiti me matih.
adhyeṣhyate—study; cha—and; yaḥ—who; imam—this; dharmyam—sacred; saṁvādam—dialogue; āvayoḥ—of ours; jñāna—of knowledge; yajñena-tena—through the sacrifice of knowledge; aham—I; iṣhṭaḥ—worshipped; syām—shall be; iti—such; me—my; matiḥ—opinion
