Just like in the law court, if some clause is not very clear, the lawyers interpret: "It may be like this, it may be like that." But when the things are clear, there is no question of interpretation. That is the system

Expressions researched:
"Just like in the law court, if some clause is not very clear, the lawyers interpret" |"It may be like this, it may be like that" |"But when the things are clear, there is no question of interpretation. That is the system"

Lectures

Bhagavad-gita As It Is Lectures

Just like in the law court, if some clause is not very clear, the lawyers interpret: "It may be like this, it may be like that." But when the things are clear, there is no question of interpretation. That is the system. Amongst the scholars, if things are clear, there should be no interpretation.

721119 - Lecture BG 02.13 - Hyderabad

It is very clear. Dharma-kṣetre. Kurukṣetra is dharma-kṣetra, still. There is Kurukṣetra. All of you know. And it is dharma-kṣetra. People go for pilgrimage. And in the Vedas also it is stated that kuru-kṣetre dharmam ācaret: one should go to Kurukṣetra and perform religious rituals there. So it is dharma-kṣetra by Vedic version, by practical example.

Dharma-kṣetre kuru-kṣetre. But somebody's interpreting Kurukṣetra as this body. From which dictionary he can get this meaning, that Kurukṣetra means this body? This kind of interpretation is going on.

But our proposition is that if you want to be benefited by reading Bhagavad-gītā, don't read such malinterpretation. Read Bhagavad-gītā as it is. Then you will be benefited. Kuru-kṣetre dharma-kṣetre, it is a fact. Kurukṣetra is dharma-kṣetra.

Samavetā yuyutsavaḥ (BG 1.1): and the persons assembled there, namely, the Pāṇḍavas and the Kauravas, they wanted to fight. Yuyutsavaḥ. That's all right. Where is the interpretation? They wanted to fight. They selected a nice place, dharma-kṣetra, Kurukṣetra, and there they fought.

So it is . . . meaning is clear. Why there should be interpretation that, "The Pāṇḍava means the five senses and the Kurukṣetra means this body"? Why? Why? Where is the necessity of such interpretation? Interpretation is required where things are not clear. Actually, we do interpret.

Just like in the law court, if some clause is not very clear, the lawyers interpret: "It may be like this, it may be like that." But when the things are clear, there is no question of interpretation. That is the system. Amongst the scholars, if things are clear, there should be no interpretation.

So Bhagavad-gītā, in each and every verse the things are very, very clear, as clear as the sunshine. So there is no question of interpretation. Our this publication of Bhagavad-gītā, we have therefore mentioned: Bhagavad-gītā As It Is.

Because there are 640 different editions of Bhagavad-gītā, and almost every one of them has got a different interpretation. That is the system going on now. Therefore, before me, many persons, many svāmīs, went to Western countries and they presented Bhagavad-gītā in their own way, but not a single person became a devotee of Kṛṣṇa, throughout the whole history.

Now Bhagavad-gītā is being presented as it is, and thousands of them are becoming devotee of Kṛṣṇa. Practical. Thousands of them. The simple thing. I presented Kṛṣṇa as the Supreme Personality of Godhead, and they accepted it, the Supreme Personality of Godhead, and by following the principles, within the four years so many devotees of Kṛṣṇa have come out.

Sri Caitanya-caritamrta Lectures

Bhagavad-gītā also said, yaḥ śāstra-vidhim utsṛjya vartate-kāma-kārataḥ (BG 16.23): "If you do not follow the description of the śāstra, and if you manufacture something," then na siddhiṁ sa avāpnoti, "then you'll never get perfection." We have to follow the śāstra; otherwise there is no other alternative to understand the exalted position of Kṛṣṇa, how He expands in different forms, as Viṣṇu, as Nārāyaṇa. Sometimes they argue that Kṛṣṇa is incarnation of Viṣṇu. That is also truth. You'll find in Caitanya. . . Truth in this way, that when any incarnation comes, He comes through the Kṣīrobdhiśāyī Viṣṇu. But Kṣīrobdhiśāyī is partial expansion of Kṛṣṇa. The subject matter is very intricate, but if we follow the śāstra and accept it, then some clear conception we can have.

750331 - Lecture CC Adi 01.07 - Mayapur

Advaita acyuta anādi ananta-rūpam (BS 5.33). This Kṣīrodakaśāyī Viṣṇu is the person who is situated in everyone's, every living being's, heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). That īśvara, antaryāmī, who is existing in everyone's heart, that is Kṣīrodakaśāyī Viṣṇu. Not only within the heart of all living entities, but He is within the atom also. Aṇḍāntara-stha-paramāṇu-cayā. . . Paramāṇu. Paramāṇu means atom. In this way Viṣṇu expansions are there. It is inconceivable for us, but by the grace of Kṛṣṇa, we can partially understand from the description of the śāstras. Otherwise, we cannot imagine how these things can happen, but it happens. We have to accept. Śāstra-cakṣuṣaḥ. We have to see through the pages of śāstra. Otherwise it is not possible.

So if we want to know viṣṇu-tattva, if we want to know Kṛṣṇa, His exalted position, then here are the description of the śāstra. And if we take them as it is, without malinterpretation, without showing any extraordinary intelligence by us. . . It is not possible. We have to accept. Therefore the injunction is that you accept the statement of the śāstras. That is. . . Bhagavad-gītā also said, yaḥ śāstra-vidhim utsṛjya vartate-kāma-kārataḥ (BG 16.23): "If you do not follow the description of the śāstra, and if you manufacture something," then na siddhiṁ sa avāpnoti, "then you'll never get perfection." We have to follow the śāstra; otherwise there is no other alternative to understand the exalted position of Kṛṣṇa, how He expands in different forms, as Viṣṇu, as Nārāyaṇa. Sometimes they argue that Kṛṣṇa is incarnation of Viṣṇu. That is also truth. You'll find in Caitanya. . . Truth in this way, that when any incarnation comes, He comes through the Kṣīrobdhiśāyī Viṣṇu. But Kṣīrobdhiśāyī is partial expansion of Kṛṣṇa. The subject matter is very intricate, but if we follow the śāstra and accept it, then some clear conception we can have.

So Nityānanda Rāma. . . So yasyāṁśa sa nityānanda-rāmaḥ. Nityānanda is Balarāma. Therefore He is said, nityānandākhya-rāmaḥ. Just like Śrī Caitanya Mahāprabhu. . . Kṛṣṇāya-kṛṣṇa-caitanya nāmne: "I offer my respectful obeisances to Kṛṣṇa now appeared as Kṛṣṇa Caitanya." He's Kṛṣṇa. Similarly, Nityānanda is Balarāma. So balarāma hoilo nitāi. Therefore it is said here, nityānandākhya-rāmaḥ: "He's Rāma, Balarāma, but at the present moment He has appeared by the name Nityānanda."