Bhagavad-gītā As It Is 10.9

mac-cittā mad-gata-prāṇā

bodhayantaḥ parasparam

kathayantaś ca māḿ nityaḿ

tuṣyanti ca ramanti ca

SYNONYMS

mat-cittāḥ — their minds fully engaged in Me; mat-gata-prāṇāḥ — their lives devoted to Me; bodhayantaḥ — preaching; parasparam — among themselves; kathayantaḥ — talking; ca — also; mām — about Me; nityam — perpetually; tuṣyanti — become pleased; ca — also; ramanti — enjoy transcendental bliss; ca — also.

TRANSLATION

The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.

PURPORT

Pure devotees, whose characteristics are mentioned here, engage themselves fully in the transcendental loving service of the Lord. Their minds cannot be diverted from the lotus feet of Kṛṣṇa. Their talks are solely on the transcendental subjects. The symptoms of the pure devotees are described in this verse specifically. Devotees of the Supreme Lord are twenty-four hours daily engaged in glorifying the qualities and pastimes of the Supreme Lord. Their hearts and souls are constantly submerged in Kṛṣṇa, and they take pleasure in discussing Him with other devotees.

In the preliminary stage of devotional service they relish the transcendental pleasure from the service itself, and in the mature stage they are actually situated in love of God. Once situated in that transcendental position, they can relish the highest perfection which is exhibited by the Lord in His abode. Lord Caitanya likens transcendental devotional service to the sowing of a seed in the heart of the living entity. There are innumerable living entities traveling throughout the different planets of the universe, and out of them there are a few who are fortunate enough to meet a pure devotee and get the chance to understand devotional service. This devotional service is just like a seed, and if it is sown in the heart of a living entity, and if he goes on hearing and chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, that seed fructifies, just as the seed of a tree fructifies with regular watering. The spiritual plant of devotional service gradually grows and grows until it penetrates the covering of the material universe and enters into the brahmajyoti effulgence in the spiritual sky. In the spiritual sky also that plant grows more and more until it reaches the highest planet, which is called Goloka Vṛndāvana, the supreme planet of Kṛṣṇa. Ultimately, the plant takes shelter under the lotus feet of Kṛṣṇa and rests there. Gradually, as a plant grows fruits and flowers, that plant of devotional service also produces fruits, and the watering process in the form of chanting and hearing goes on. This plant of devotional service is fully described in the Caitanya-caritāmṛta (Madhya-līlā, Chapter Nineteen). It is explained there that when the complete plant takes shelter under the lotus feet of the Supreme Lord, one becomes fully absorbed in love of God; then he cannot live even for a moment without being in contact with the Supreme Lord, just as a fish cannot live without water. In such a state, the devotee actually attains the transcendental qualities in contact with the Supreme Lord.

The Śrīmad-Bhāgavatam is also full of such narrations about the relationship between the Supreme Lord and His devotees; therefore the Śrīmad-Bhāgavatam is very dear to the devotees, as stated in the Bhāgavatam itself (12.13.18). Śrīmad-bhāgavataḿ purāṇam amalaḿ yad vaiṣṇavānāḿ priyam. In this narration there is nothing about material activities, economic development, sense gratification or liberation. Śrīmad-Bhāgavatam is the only narration in which the transcendental nature of the Supreme Lord and His devotees is fully described. Thus the realized souls in Kṛṣṇa consciousness take continual pleasure in hearing such transcendental literatures, just as a young boy and girl take pleasure in association.

Correction, moksa can be obtained by many processes, we bhaktas however are not interested in the moksa or liberation of self. Moksa is still in the catergory of kama desire. Desire is apparent in all stages but one must note that the bhaktas only desire is that of Krishna thus the bhakta is one with Krishna.

You may also note that the catur shloki is said to be the summary of the Gita itself by its own author, Srila Vyasadeva. This predates ISKCON by many thousands of years. I hope you can agree with the opinion of the the author. The Bhagavad Gita is a very clear study. One should accept is as is as the best student of the Bhavagad Gita did. Herein we find his words
Bhagavad-gītā As It Is 10.12-13

arjuna uvāca

paraḿ brahma paraḿ dhāma

pavitraḿ paramaḿ bhavān

puruṣaḿ śāśvataḿ divyam

ādi-devam ajaḿ vibhum

āhus tvām ṛṣayaḥ sarve

devarṣir nāradas tathā

asito devalo vyāsaḥ

svayaḿ caiva bravīṣi me

SYNONYMS

arjunaḥ uvāca — Arjuna said; param — supreme; brahma — truth; param — supreme; dhāma — sustenance; pavitram — pure; paramam — supreme; bhavān — You; puruṣam — personality; śāśvatam — original; divyam — transcendental; ādi-devam — the original Lord; ajam — unborn; vibhum — greatest; āhuḥ — say; tvām — of You; ṛṣayaḥ — sages; sarve — all; deva-ṛṣiḥ — the sage among the demigods; nāradaḥ — Nārada; tathā — also; asitaḥ — Asita; devalaḥ — Devala; vyāsaḥ — Vyāsa; svayam — personally; ca — also; eva — certainly; bravīṣī — You are explaining; me — unto me.

TRANSLATION

Arjuna said: You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth. You are the eternal, transcendental, original person, the unborn, the greatest. All the great sages such as Nārada, Asita, Devala and Vyāsa confirm this truth about You, and now You Yourself are declaring it to me.
www.bhagavadgitaasitis.com/10/12-13/en
one should therefore accept the Bhagavad Gita(At least theoretically) as Krishna presents Himself, The supreme being over all other beings. It ones does not accept it as is the one only cheats himself and others. I am also a saddhaka but this saddhana is exactly in accordance to the prescription of the Gita. One should take this medicine exactly as prescribed for taking medicine whimsically can have disastrous effects.
Your servant,
Nityananda Ram Das

I'll be trying to post here more often (I'm an Advaitin). Here's another take:


An arrangement of verses of the Bhagavad Gita made by Sri Ramana Maharshi that give an overview of the essential message of the Gita. AKA The Sri Maharishi Gita:

1) Sanjaya said:
To him who was thus overcome
By pity, and whose eyes were filled
With tears, downcast and despairing,
Madhusudana spoke these words: (2:1)

2) The Holy Lord said:
This body is known as the Field,
And he who knows it thus is called
The Knower of the Field by those
Who know of both Field and Knower. (13:1)

3) Know Me also, O Bharata,
To be the Knower in all Fields.
The knowledge of Field and Knower
I consider as the knowledge. (13:2)

4) I am the Self abiding in
The heart of all beings; I am
The beginning, the middle, and
Also the end of all beings. (10:20) [2]

5) Of that which is born, death is sure,
Of that which is dead, birth is sure.
Over the unavoidable,
Therefore you never should lament. (2:27)

6) Neither is the Self slain, nor yet does it die,
Nor having been will it ever come not to be,
Birthless, eternal, perpetual, primeval,
It is not slain whenever the body is slain. (2:20)

7) This self cannot be cut, nor burnt,
Nor wetted, nor dried: 'tis changeless,
All-pervading and unmoving,
Immovable, eternal self. (2:24)

8) That by Which all is pervaded,
Know That is indestructible.
There is none with the power to
Destroy the Imperishable. (2:17)

9) The unreal never comes to be,
The real does never cease to be.
The certainty of both of these
Is known to those who see the truth. (2:16)

10) As the all-pervading ether,
Through subtlety is not tainted,
The Self seated in the body
Is not tainted in any case. (13:32)

11) That the sun illuminates not,
There shines neither the moon nor fire;
For that is My Supreme Abode,
Going whither they return not. (15:6)

12) The unmanifest, eternal,
Is declared as the Supreme Goal,
Attaining Which they return not.
This is My supreme dwelling place. (8:21)

13) Without pride, delusion, attachment conquered,
Dwelling in the Supreme Self, without desires,
Freed from the dualities, pleasure and pain,
The undeluded reach that eternal Goal. (15:5)

14) He who sets aside the counsels
Of scriptures from desire's impulse,
Attains not unto perfection,
Nor happiness, nor Goal Supreme. (16:23)

15) The one who truly sees is he
Who ever sees the Supreme Lord
Existing equally in all
Beings, deathless in the dying. (13:27)

16) By single-minded devotion
I may be known in this true form,
Seen in reality, also
Entered into, Scorcher of Foes. (11:54)

17) Each one's faith is according to
His natural disposition.
Yea, the man consists of his faith;
In truth, he is what his faith is. (17:3)

18) The man of faith, and devoted,
And the master of his senses,
Attains this knowledge, and having
Attained quickly finds Supreme Peace. (4:39)

19) To them, the constantly steadfast,
Worshipping Me with affection,
I bestow the buddhi-yoga
By which they shall come unto Me. (10:10)

20) Out of compassion for them, I,
Abiding in their hearts, destroy
The darkness born of ignorance
By the shining lamp of knowledge. (10:11)

21) But those whose ignorance has been
Destroyed by knowledge of the self,
That knowledge of theirs, like the sun,
Reveals then the Supreme Brahman. (5:16)

22) Above the body are senses;
Above the senses is the mind;
Above the mind is intellect;
Above the intellect: the self. (3:42)

23) Thus, knowing Him Who is above
The intellect, and restraining
The self by the Self, then destroy
That enemy, that foe: desire. (3:43)

24) As fire reduces wood to ash,
In the same way, O Arjuna,
The fire of knowledge does reduce
To ashes all karma, know this. (4:37)

25) Whose undertakings are devoid
Of plan and desire for results,
Whose actions are burnt in the fire
Of knowledge?him the wise call wise. (4:19)

26) Released from desire and anger,
With thoughts restrained, those ascetics
Who know the Self, find very near
The bliss of Brahma-nirvana. (5:26)

27) With intellect set in patience,
With the mind fastened on the self,
He gains quietude by degrees:
Let him not think of any thing. (6:25)

28) Whenever the unsteady mind,
Moving here and there, wanders off,
He should subdue and hold it back,
Direct it to the Self's control. (6:26)

29) Controlling sense, mind, intellect;
With moksha as the supreme goal;
Freed from desire, fear, and anger:
Such a sage is for ever free. (5:28)

30) He, disciplined by yoga, sees
The Self present in all beings,
And all beings within the Self.
He sees the same Self at all times. (6:29)

31) Those who direct their thoughts to Me,
Worshipping Me with steadfast mind,
For them I secure what they lack
And preserve that which they possess. (9:22)

32) Of them, the wise man, ever steadfast,
Devoted to the One, excels;
Supremely dear am I to him,
And he is dear to Me, as well. (7:17)

33) At the end of his many births
The wise man takes refuge in Me.
He knows: All is Vasudeva.
How very rare is that great soul! (7:19)

34) When he completely casts away
All the desires of the mind,
His self satisfied by the self,
He is called of steady wisdom. (2:55)

35) He who abandons all desires
Attains peace, acts free from longing,
Indifferent to possessions
And free from all egotism. [3] (2:71)

36) He who agitates not the world,
And whom the world agitates not,
Who is freed from joy, envy, fear,
And worry?he is dear to Me. (12:15)

37) The same in honor and disgrace,
The same to friend and enemy,
Renouncing all undertakings,
He has gone beyond the Gunas. (14:25)

38) He who is content in the Self,
Who is satisfied in the Self,
Who is pleased only in the self:
For him there is no need to act. (3:17)

39) He has nothing to gain by acts;
Nothing to gain by inaction;
And no need of any being
For any purpose soever. (3:18)

40) Content with what comes unbidden,
Beyond duality, envy,
The same in success or failure,
E?en though acting, he is not bound. (4:22)

41) O Arjuna, the Lord dwells in
The hearts of all beings, causing
Them by His Maya to revolve
As if mounted on a machine. (18:61)

42) O Bharata, with all your heart
Take refuge in Him; and you shall
Surely attain unto supreme
Peace and the eternal abode. (18:62)

Om.
He, Who seated in Arjuna's car,
Spoke the Gospel to Arjuna
And removed his distress, may that
Embodiment of Grace save us! (4)
Om Tat sat.



2) Sri Ramana Maharshi said that this verse is the quintessence of the Gita, the Gita in a single verse.

3) Pronounced as four syllables: e-go-tiz-um.

4) These four lines where written by Sri Ramana to be included in the recitation of the forty-two verses he selected as the essence of the Gita's teachings.



Aum! Shanti!