ye tu mam rudra-gitena
sayam pratah samahitah
stuvanty aham kama-varan
dasye prajnam ca sobhanam
ye—those persons who; tu—but; mam—unto Me; rudra-gitena—by the song sung by Lord Siva; sayam—in the evening; pratah—in the morning; samahitah—being attentive; stuvanti—offer prayers; aham—I; kama-varan—all benedictions to fulfill desires; dasye—shall award; prajnam—intelligence; ca—also; sobhanam—transcendental.
Those who will offer Me the prayers composed by Lord Siva, both in the morning and in the evening, will be given benedictions by Me. In this way they can both fulfill their desires and attain good intelligence.
Good intelligence means going back home, back to Godhead. This is confirmed in Bhagavad-gita (10.10):
“To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.”
One who offers prayers to the Lord to fulfill his different desires must know that the highest perfectional fulfillment of desire is to go back home, back to Godhead. In this verse it is indicated that those who remember the activities of the Pracetas, the sons of King Pracinabarhisat, will be delivered and blessed. So what to speak of the sons of King Pracinabarhisat, who are directly connected with the Supreme Personality of Godhead? This is the way of the parampara system. If we follow the acaryas, we attain the same benefit as our predecessors. If one follows the decisions of Arjuna, he should be considered to be directly hearing Bhagavad-gita from the Supreme Personality of Godhead. There is no difference between hearing Bhagavad-gita directly from the Supreme Lord and following a personality like Arjuna, who formerly heard Bhagavad-gita directly from the Lord. Sometimes foolish people argue that since Krsna is not present at the moment, one cannot take direct instructions from Him. Such foolish people do not know that there is no difference between directly hearing Bhagavad-gita and reading it, as long as one accepts Bhagavad-gita as it is, spoken by the Lord. However, if one wants to understand Bhagavad-gita by his imperfect interpretations, one cannot possibly understand the mysteries of Bhagavad-gita, even though one may be a great scholar according to mundane estimation.
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