- dharma-kṣetre kuru-kṣetre
- samavetā yuyutsavaḥ
- māmakāḥ pāṇḍavāś caiva
- kim akurvata sañjaya
- (BG 1.1)
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.