ye tu māṁ rudra-gītena
sāyaṁ prātaḥ samāhitāḥ
stuvanty ahaṁ kāma-varān
dāsye prajñāṁ ca śobhanām
ye—those persons who; tu—but; mām—unto Me; rudra-gītena—by the song sung by Lord Śiva; sāyam—in the evening; prātaḥ—in the morning; samāhitāḥ—being attentive; stuvanti—offer prayers; aham—I; kāma-varān—all benedictions to fulfill desires; dāsye—shall award; prajñām—intelligence; ca—also; śobhanām—transcendental.
Those who will offer Me the prayers composed by Lord Śiva, 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-gītā (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 Pracetās, the sons of King Prācīnabarhiṣat, will be delivered and blessed. So what to speak of the sons of King Prācīnabarhiṣat, who are directly connected with the Supreme Personality of Godhead? This is the way of the paramparā system. If we follow the ācāryas, we attain the same benefit as our predecessors. If one follows the decisions of Arjuna, he should be considered to be directly hearing Bhagavad-gītā from the Supreme Personality of Godhead. There is no difference between hearing Bhagavad-gītā directly from the Supreme Lord and following a personality like Arjuna, who formerly heard Bhagavad-gītā directly from the Lord. Sometimes foolish people argue that since Kṛṣṇa 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-gītā and reading it, as long as one accepts Bhagavad-gītā as it is, spoken by the Lord. However, if one wants to understand Bhagavad-gītā by his imperfect interpretations, one cannot possibly understand the mysteries of Bhagavad-gītā, even though one may be a great scholar according to mundane estimation.
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