Today I am Indian, and after death I become something else. There are 8,400,000 different bodies. Today I may be very exalted minister, and tomorrow, if I become something else . . . I'll have to, because nature's law, you cannot check. Tathā dehānt . . . just like here is child. You cannot check to become young man. That is not in your power. She must become or he must become. Similarly, tathā dehāntara-prāptiḥ: it is not in your hand or in my hand. It is in the hand of the prakṛti. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ, ahaṅkāra-vimūḍhātmā (BG 3.27). So there are so many things that . . . the human society requires this knowledge, and we are trying to give this knowledge alone with our humble attempt, and these foreigners are helping with their prāṇair arthair dhiyā vācā (SB 10.22.35), by their life, by their money, by their intelligence, by their words. (aside) Give them pad. They cannot sit comfortably. There is pad. Give him. Pads. Yes. Do nah. Unko bhi do. Baithiye usme. Baithiye, nahi to taklif hota hai. Baithiye. (Come on, give it. Give it to her also. Please sit down on it. Please sit down or else you will feel uncomfortable. Sit.) (sounds of furniture being moved) Sukham āsinaḥ. First of all one must . . . give her.
So we have got, at least in Bombay, the most important place in India, this institution. So come here. Try to understand the philosophy. There is no difficulty. But we neglect it. We are simply ne . . . and distorting. Everyone is giving his own interpretation. Eh? Then when, where is the importance of Kṛṣṇa? If Bhagavad-gītā is a book who is authority, and if you interpret and give your own interpretation, then where is the authority? Suppose Parliament passes one law, and if I interpret in my own way, then where is the authority of the law? This is the idea. If you want to give some idea of your own, give it separately. Why do you take Bhagavad-gītā and distort it? This is not gentlemanly, this. We are presenting, therefore, Bhagavad-gītā as it is, and it is being accepted.