adhyeshyate cha ya imam dharmyam samvaadamaavayoho |
jnaayayajnena tenaahamishtaha syaamiti me matihi || 70 ||
shraddhaavaanansooyashcha shrunuyaadapi yo naraha |
sopi muktaha shubhaamllokaanpraapnuyaatpunyakarmanaam || 71 ||

And he who will study this sacred conversation between the two of us, by him I shall be worshipped through the sacrifice of knowledge. This is my opinion.
And that person who, with faith and without fault finding, might even hear this, will also be liberated, and attain auspicious worlds of those who perform meritorious actions.

adhyeshyate : will study
cha : and
yaha : he who
imam : this
dharmyam : sacred
samvaadam : conversation
aavayoho : between the two of us
jnaayayajnena : through the sacrifice of knowledge
tena : by him
aham : I
ishtaha : worshipped
syaam : shall be
iti : this
me : my
matihi : opinion
shraddhaavaan : with faith
ansooyaha : without fault finding
cha : and
shrunuyaat : hear
api : might even
yaha : that
naraha : person
saha : he
api : also
muktaha : liberated
shubhaam : auspicious
lokaan : worlds
praapnuyaat : shall attain
punyakarmanaam : those who perform meritorious actions
Shri Krishna, having praised the teacher, now praises the sincere student of the Gita. He refers to the teaching using the words dharmyam samvaadam, which means a dialogue based on dharma. Most spiritual teachings in the Indian tradition are in the format of a dialogue between the student and the teacher, where the student is always given the opportunity to ask questions. Otherwise, the teaching becomes dogma. And the content of the conversation, the discussion of the eternal essence, makes it dharmyam, sacred.
Now, when a sincere student studies this conversation between Shri Krishna the teacher, and Arjuna the student, such a student gains the same insight and understanding that Arjuna would, provided he is qualified. When this happens, a sacrifice of knowledge, a jnyaana yajnya takes place. As we have seen in an earlier chapter, the sacrifice of knowledge is considered the foremost type of sacrifice that anyone can undertake. Study of the Gita, then, becomes the highest kind of sacrifice.
Why do we undertake yajnyas or sacrifices? It is to repay our debt to the elements, to our ancestors, to plants and animals, to our teachers, and to our fellow beings. We offer them our prayers, and also other material offerings such as clarified butter. But when we conduct a sacrifice of knowledge, we sacrifice our individuality, our finitude, so that we can merge into the infinite Ishvara. Such a sacrifice is beyond all notions of material offerings, and is conducted in solitude. So then, Shri Krishna asserts that the student of the Gita occupies the position equal to one who conducts the most supreme sacrifice. Furthermore, even one who may not sincerely study, one who may not have understood the deeper meaning, but would just have listened to the Gita, will benefit in some way or another.