HomeBhagavad GitaCh. 18Shloka 70
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Shloka 70

Moksha Sannyasa YogaMoksha Sannyasa Yoga

Bhagavad Gita 70 illustration

अध्येष्यते च य इमं धर्म्यं संवादमावयोः । ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥ १८.७० ॥

adhyeṣyate ca ya imaṁ dharmyaṁ saṁvādam āvayoḥ | jñāna-yajñena tenāham iṣṭaḥ syām iti me matiḥ || 18.70 ||

Und wer diesen dharmischen Dialog zwischen uns beiden studiert, der wird Mich durch das Wissensopfer (jñāna-yajña) verehren — so ist Meine Ansicht.

जो इस हम दोनों के धर्ममय संवाद का अध्ययन करेगा, वह ज्ञान-यज्ञ द्वारा मेरी पूजा करेगा—ऐसा मेरा मत है।

And whoever will study this righteous dialogue of ours—by him I will have been worshiped through a sacrifice of knowledge; such is my view.

‘Jñāna-yajña’ is rendered as ‘sacrifice in the form of knowledge’ (literal) versus ‘worship through knowledge’ (interpretive). The verse broadens merit from teaching to study.

अध्येष्यतेwill study / will recite (this)
अध्येष्यते:
Root√अधि-इ (अध्ययने)
and
:
Root
यःwho (he who)
यः:
Karta
Rootयद्
इमम्this
इमम्:
Karma
Rootइदम्
धर्म्यम्righteous / in accordance with dharma
धर्म्यम्:
Karma
Rootधर्म्य
संवादम्dialogue
संवादम्:
Karma
Rootसंवाद
आवयोःof us two (of me and you)
आवयोः:
Rootअस्मद्
ज्ञानयज्ञेनby the sacrifice of knowledge
ज्ञानयज्ञेन:
Karana
Rootज्ञानयज्ञ
तेनby him / by that (person)
तेन:
Rootतद्
अहम्I
अहम्:
Karma
Rootअस्मद्
इष्टःworshipped / pleased / honored
इष्टः:
Root√इष् (इच्छायाम्) / इष्ट (कृदन्त-प्रातिपदिक)
स्याम्may I be / I would be
स्याम्:
Root√अस् (भू)
इतिthus
इति:
Rootइति
मेmy
मे:
Rootअस्मद्
मतिःopinion / conviction
मतिः:
Rootमति
Krishna
Jñāna (knowledge)Yajña (sacrificial paradigm)Dharma
Study as spiritual practiceReframing ritual in cognitive termsAuthority of dialogue

FAQs

It validates reflective study as a disciplined practice: repeated engagement with a coherent dialogue can reorganize values and reduce inner conflict through clarity.

The verse interprets worship through an interiorized ritual model—knowledge functions as ‘offering,’ suggesting that understanding and insight can be spiritually efficacious.

As the text closes, it sets out multiple modes of participation—teaching, studying, and listening—each framed as meaningful engagement with dharma.

Treat serious study (reading, discussion, contemplation) as a practice with ethical and transformative aims, not merely information-gathering.