This paramparā system, the subject I was discussing, that how I become the representative of Kṛṣṇa, it is not very difficult. Everyone can become a representative of Kṛṣṇa, provided he exactly presents what Kṛṣṇa says. That's all. Just like a peon: he is also representative of the postal department, ordinary peon. How he becomes representative of the whole postal system? If he delivers your letter or money order without mishandling it, as it is. You have . . . some friend has sent you some money order. He gives you the paper, you sign, and he pays you. But if he pilfers the method, then he is no longer representative. He becomes thief, rogue.
So representative of Kṛṣṇa is also in the same way. If you present Kṛṣṇa's word as it is, without pilfering, without any adulteration, then you become Kṛṣṇa's representative. There is no difficulty. But, unfortunately, people want to show their scholarship that, "I understand Bhagavad-gītā from this angle of vision." Why should you try to understand Bhagavad-gītā from a different angle of vision? The first preference should be given to the author. The author has given you some knowledge, so he has got some particular aim and objective. So why should you change that? You have no right to change that. If you want to speak something from your side, you write your own book. Why should you take advantage of the popular book of Bhagavad-gītā and misrepresent it? That is the fun. You see?
There are about six hundred different types of editions commenting on Bhagavad-gītā. But according to Bhagavad-gītā, all these six hundred edition in different . . . studied from different angle of vision, they are all absurd and nonsense. It is very difficult. People have been misled by these so-called commentaries. There is no need of unnecessarily commenting on certain things. There is no necessity. Commentary or interpretation required when things are not very clear. Then you can suggest, "The meaning may be like this." But when the things are clear, why should you comment?
There is no necessity of comment. Just like, for example—this is also from Sanskrit scholar's examples—that gaṅgāyaṁ ghoṣapalli. Gaṅgāyam: "On the Ganges there is a neighborhood which is known as Ghoṣapalli." Now, this statement is in your front. So one may question that "The river Ganges is water. How there can be a neighborhood which is known as Ghoṣapalli? On the water, how there can be a quarter or neighborhood of human habitation?" You can question that. Gaṅgāyaṁ ghoṣapalli. Then the interpretation should be, "No, not on the Ganges. 'On the Ganges' means 'on the bank of the Ganges.' " This interpretation is nice.
When one cannot understand clearly, there is interpretation. But when the matter is clear . . . just like sunlight. The sunlight, sunshine, does it require your lamp to show the sunlight? The sunlight is itself so illuminous that everyone can understand, "This is sunlight." If somebody brings some lamp, "I will show you the sun," sun is already visible. Why your lamp is required? So these unauthorized commentators, they bring some lamp to show the sunlight of Bhagavad-gītā. That is their business. Therefore people have been misled. There is no question. Just like in the beginning Bhagavad-gītā says:
- dharma-kṣetre kuru-kṣetre
- samavetā yuyutsavaḥ
- māmakāḥ pāṇḍavāś caiva
- kim akurvata sañjaya
- (BG 1.1)
This is very clear. Dharma-kṣetre kuru-kṣetre. Kurukṣetra is a place which is still a place of pilgrimage. The Hindus, those who are followers of Vedic rites, they go there. They perform religious rituals. And there is Vedic injunction, kuru-kṣetre dharmam ācaret, dharma yajet, like that, that "If you want to perform some religious rituals, better go to Kurukṣetra."
So Kurukṣetra is from the Vedic age. Millions of years, from time immemorial, it is a dharma-kṣetra. And still it is there. There is a station, railway station, called Kurukshetra near Delhi, about hundred miles away from Delhi. So these are facts. Why there should be interpretation? These are facts. Why there should be . . . it is clear. Dharma-kṣetra is . . . Kurukṣetra is dharma-kṣetra, and historical fact is māmakāḥ pāṇḍavāś caiva, yuyutsavaḥ