Now, the first chapter... I'm just making a summary of the three chapters which we have already finished... Now, today we are going to begin the fourth chapter.

In the first chapter the situation is created... Just like we are ordinarily entangled in family affairs. Yasyatma-buddhih kunape tri-dhatuke [SB 10.84.13]. The bondage of accepting this material body as myself, and the extension of bodily relation is accepted as my kinsmen and the land in which the body is got, that land is supposed to be worshipable. These are analytical study of our material existence. Yasyatma-buddhih kunape tri-dhatuke sva-dhih kalatradisu bhauma ijya-dhih. Bhauma ijya-dhih [SB 10.84.13]. We have taken up the land as worshipable, the land of birth, which is, I mean to say, extended in the form of nationalism. This is material bondage.

Yasyatma-buddhih kunape tri-dhatuke... The Bhagavata, the Bhagavata gives us direction that "A person who has accepted this material body, which is composed of three elements..." Three elements means earth, water and fire, which is, in Ayurvedic language it is called kapha-pitta-vayu. Now, one who has accepted this material body as his self and one who has accepted the extension of this material body... Extension of this material body means the byproduct, the children and the wife with whom we have got this connection with this material body. And the relatives. You go on extending in that way. So yasyatma-buddhih kunape tri-dhatuke sva-dhih kalatradisu bhauma ijya-dhih [SB 10.84.13]. Bhauma means the land. Ijya-dhih. Ijya-dhih means worshipable. Yasyatma-buddhih kunape tri-dhatuke sva-dhih kalatradisu bhauma ijya-dhih, yat-tirtha-buddhih salile.

Of course, in your country there is no holy land of pilgrimage. In India there are many holy lands of pilgrimage just like Prayaga, Vrndavana, Gaya. You have got, also got. In the water of Jordan the Christian people, they go and they take their bath. Similarly, in India, the River Ganges and the Yamuna, Godavari, Kaveri. There are many rivers. So yat-tirtha-buddhih salile. Now, somebody goes to holy land and takes bath only and comes back. Yat-tirtha, salile. Salile means water. One who has accepted the holy land of pilgrimagethe water only. Yat-tirtha-buddhih salile na karhicij janesv abhijnesu: "But they have no interest with persons who are actually experienced in spiritual consciousness of life." In the holy land, especially in India, you'll find there are many sages and saints, they are living there and culturing spiritual knowledge. And one should go there. If they are at all interested to go to holy land, they should find out such men, where they are sitting, what they are doing, and take advantage of it. But people do not do that. They go there, take bath in the water, purchase some playthings for their children and clothing and come back, and they think that "We have done a great thing, traveled in the holy land."

Bhagavata says that these men who have accepted this material body as self and the byproducts of this body as his own kinsmen and the water in the holy land as the end of pilgrimage but do not take, consult, with men of experience. So they are described, sa eva go-kharah [SB 10.84.13]. Go-kharah. Such persons are designated as go-kharah. Go means cow, and kharah means ass. So such people have been described as go-kharah. That means without any intelligence, without any intelligence. So such position, I mean to say, Arjuna, did, I mean to say, manifested. He manifested himself as one of us. Otherwise, there was no possibility of speaking Bhagavad-gita. Although Arjuna... (aside:) You can take your seat. Come here. Come here. Yes.

So Arjuna, although he is a personal devotee of Krsna, a personal friend of Krsna, he is... Just like we are trying to have Krsna consciousness just to make our life perfect. Now, the person who is not only Krsna conscious but, I mean to say, constant associate, such a person, Arjuna, he was in bewilderment, "Whether I shall fight with my kinsmen, my brothers and my nephews, my brother-in-laws, my father-in-law, my grandfather, my other friends, so many all?" Because it was a family war, so he was afraid, that "I shall not fight. I shall not fight." It is quite natural.

Suppose if you are called for fighting with your enemies, you are ready. But if somebody says that "You fight with your sons and daughters and wives and your friends," oh, you'll hesitate. That is quite natural. So Arjuna was placed in such a position, that "I have to fight with my relatives." So he was perplexed. He was perplexed and there was some arguments. We have already discussed. And Krsna said that when the question of fighting is there, it doesn't matter who are they on the opposite party. "You are a ksatriya. You are a fighting man. It is your duty to fight. You should not hesitate."

But Arjuna could not be satisfied with such arguments, and... Arjuna could not be satisfied with such arguments. He declined to fight, and then he surrendered to Krsna, surrendered to Krsna, "Krsna, we are now talking as friends. Now I am, I am serious about learning from You." Because Arjuna knew it perfectly well that Krsna is the Supreme Personality of Godhead. "So whatever instruction I'll have from Krsna, that will be perfect. That will be perfect."

We have several times discussed in this meeting that a ordinary being, just like we are, we are subjected to four principles of imperfectness. But an incarnation of God or a real representative of God, they are above these, I mean, four principles of imperfectness. That is the way of... Why we are giving so much stress on the Bhagavad-gita? There are many books available in the market, full of good instruction, knowledge, but why we are giving so much stress on the Bhagavad-gita? Because it is spoken by a personality who is above all imperfections. What are these imperfections? The imperfections are that a conditioned soul just like we are, we are sure to commit mistake. There is nobody in the world, in this conditional state, who can boldly say that "I have never committed any mistake in my life." Is there anybody? No. We have committed so many mistakes. Even a perfect... I shall speak of our country. Our country, Mahatma Gandhi, he was supposed to be a very great, I mean to say, perfect leader of the country. He also committed mistakes, so many. And what to speak of us. What to speak of us. So a conditioned soul is sure to commit mistake. That is one imperfection.

And the next imperfection is to accept something in place of something. Just like we are accepting this body as myself, which I am not. Under this illusion... Everyone is under this illusion, nobody excepted. Yasyatma-buddhih kunape tri-dhatuke [SB 10.84.13]. When you ask me, "Swamiji, what you are?", oh, I'll say, "I am Indian." What sort of Indian I am? Because my this body is Indian, made in India or got in India. But I am not this body. I am not this body. So this, this is illusion. So second imperfection. First imperfection, that we must commit mistake. The second imperfection is accepting something which is not real. This is called illusion. The example of illusion is given generally: Just like in darkness, if you find some curling rope, you are afraid, "Oh, here is a snake!" Actually, that is not a snake. That means accepting the curling rope as a snake. This is the example of illusion.

The third imperfection is that cheating. Everyone thinks himself very clever and he can cheat others. Everyone thinks, "Oh, I am so clever. Oh, I shall do it. Oh, I shall cheat him." In every, our dealing, it is going on. The customer and the shopkeeper. The shopkeeper thinks that "I am giving him nonsense things and making profit," and the customer is thinking, "Oh, I am getting it very cheap." So this is going on, even in ordinary dealing. So this is called cheating process. Now, even in animal you'll find that they are searching after some food, and it is thinking, "Oh, I'm cheating my master and taking this food." That means in the conditional life this cheating propensity is there.

And the fourth imperfection is that our senses are blunt. We acquire knowledge by our senses. Just like we acquire knowledge by seeing. Everyone will say, "Can you show me God?" But the answer is "Can you see God?" How you can see God? You have no eyes to see God. Even I show you God, you cannot see. Our senses are so imperfect. Just like take for example the eyes. The eyes, it is seeing under certain condition. As soon as you put off this light, you cannot see. So what is the use of having this eyes? So therefore, we have got our imperfect senses.

We have got cheating propensity, we are prone to commit mistake, and we accept illusory things. These four principles of imperfect is in the conditioned soul. But who is liberated soul or who is God, they are not under these conditions. Therefore Krsna is considered to be the highest perfectional personality, and Arjuna selected Him as the spiritual master. Sisyas te 'ham sadhi mam prapannam: [Bg. 2.7] "My dear Krsna, we are talking on the platform of friendship." That will not make a solution. Because friendly talks, sometimes they are not taken seriously, friendly talks. But when there is talk between the spiritual master and disciple, there is some discipline and there is some gravity. So Arjuna created that gravity and discipline. He accepted Krsna as the spiritual master.

And as soon as Arjuna accepted Krsna as the spiritual master, so as master, He at once chastised him in these words,

Just like Sanatana Gosvami, a great devotee of Lord Caitanya, when he approached Lord Caitanya, he just inquired from Him, "My dear Sir, people address me that I am a very great learned man, but I am such a learned man that I do not know wherefrom I have come and where I have to go. I am such a learned man. That means I am fool number one. I have come to this world and I am staying here, say, for fifty years or eighty years or, at most, hundred years. Then after finishing this period of my life, where I am going? These two things I do not know. I do not know wherefrom I have come and where I have to go. Then what sort of learned, learned man I am? Although I am posing myself a very learned man, I do not know my past. I do not know my future. I am concerned with this present situation. That's all."

So therefore Krsna advised Arjuna that avinasi tu tad viddhi yena sarvam idam tatam: "Arjuna, My dear Arjuna, you have, so long you have spoken, you have argued with Me in so many ways, but such argument is not for, not to be entertained in learned circle. Now just try to be a learned man." And what is that? Now, avinasi tu tad viddhi yena sarvam idam tatam: "You just try to understand. In your body there is some thing which is spread all over body, all over your body. And that is eternal. And what is that thing which is spread all over your body? That is your consciousness. Your consciousness."

Just like this electric bulb is here, and the light of the electric bulb is diffused all over the, I mean to say, room. We can see. Similarly, the spirit soul is within your heart. It is situated there. But it is so powerful that its light is spread all over this body so that wherever you pinch, you feel, by consciousness, "Oh, I am feeling some pain." That consciousness. And as soon as that consciousness is gone from this body, if your head is cut off, or your leg is cut off, by chopped off, you don't feel anything.

So this instruction was first given to Arjuna, that "Arjuna! You are arguing with Me just like a very learned scholar, but you are fool number one, and you just try to understand this first of all, that that thing which is spread all over..." Avinasi tu tad viddhi yena sarvam idam tatam. Yena sarvam idam. Sarvam means the whole body, idam. But your consciousness is not spread in others' bodies. You must know it. If you say that "My consciousness is spread all over the universe," that is also another mistake. Your consciousness is limited within your body. Just like my consciousness is limited within my body, your consciousness is limited within your body. And everyone... We are all living entities and we are, everyone, conscious, but our consciousness is limited. We should not falsely claim that "I am the supreme consciousness."

That is another mistake. I am not the supreme consciousness. Supreme consciousness means that... Just like with my consciousness I can feel what is happening in my body, but with my consciousness I cannot feel what is going on in your body, similarly, you also cannot feel what is going on in my body. But the supreme consciousness is that which can know what is going on in your body, which is going on in my body, which is going on universally, everyone's body; He is, He knows. That is supreme consciousness.

Supreme consciousness, He has distinguished in this way, that we, the, in the battlefield... He first of all made this clear, that "My dear Arjuna, yourself, Myself and all these people who have assembled before us for fighting, all of them as living entities, they existed, and they are existing at present, and they'll continue to exist. They will continue to exist." That means the soul is eternal. Then He has described the nature of the soul and the nature of the body very nicely and has concluded that soul is eternal, but the body is not eternal. Antavanta ime deha nityasyoktah saririnah [Bg. 2.18]. Saririnah means one who possesses this body. This thing we have discussed in the second chapter, and in the third chapter Arjuna is advised to adopt the means of karma-yoga. For spiritual emancipation we have to act on the platform of consciousness, and because we are now engaged in material engagement, it is not possible for us to at once get rid of this material consciousness, but we have gradually to get out of it. And that is called karma-yoga. Karma-yoga means you have to adopt this process of karma-yoga in such a way that even within your material body you shall be able to act on spiritual platform, consciousness. That we have already discussed.

And the last, and the last sloka in the third chapter, that He said, "By intelligence we have to conquer over the formidable enemy which has captured three strategic positions." That means the senses and the mind and intelligence. "In three strategic positions, the formidable enemy..." That means ignorance that I am trying to lord it over the material nature, this ignorance. This is ignorance because I cannot lord it over the material nature. It is impossible. I am not so powerful that I can become the master of the material nature.

The whole world's activity is going on under this impression that "We shall be able to conquer over the material nature." This modern scientific advancement of knowledge is aiming in that way. But it is not possible. Because we are not actually the master of the material nature. That is an ignorance. That is an ignorance. We are trying to enjoy the material resources to our best, but that is not possible. That is called illusion.

So this has been explained by Krsna to Arjuna that "This is your... This sense of mastering over or lording over the material nature, kama..." Kama means to enjoy. Kama means enjoy. "That is your formidable enemy, and that formidable enemy is sitting in three places: on your mind, on your intelligence, on your senses." Now, you have to deal with them very tactfully. How? That you have to replace the enemy with Krsna consciousness. You have to replace. Simply, you have to replace. Just like if you have got a glass of water, now, if you want to fill up this glass with milk, then you have to throw the water and take milk. Similarly, if your mind is occupied by the lust of enjoying the material world, if you replace Krsna on your mind, then you'll find that the enemy which is occupying your strategic position of mind, it will be defeated.

So far we have discussed in the, up to third chapter. Now, today we shall begin in the fourth chapter, what Lord says to Krsna, er, Arjuna. Now, "sri-bhagavan uvaca:" The Lord says,

Now, according to our calculation, the sun is a planet which is too hot and nobody can go there. And actually, so far our this present body is concerned, it is not possible to, I mean to say, tolerate even the sunshine from a distance of ninety-three hundred millions or ninety-three... I do not exactly... It is far distant place. But actually, from the description of Vedic literature, we can understand that sun planet is just like a planet like this, but it is made of fire. It is made of fire. Just like this planet is predominant by earth only, similarly, there are varieties of planets in the universe. Some planet is predominant by air; some planet is predominant by water; some planet is predominant by fire. So similarly, the sun planet is predominated by fire. There are living entities also, and there is one principal living entity who is called the sun-god, Surya Narayana. Or, in the language of the Bhagavad-gita, he is called Vivasvan. In the language of Bhagavad-gita.

Just like in every planet there is a chief man... Just like in your country, the chief man is President Johnson, similarly, in every planet, there is a chief man. Formerly, in this planet also, there was one king. We can get from Mahabharata history that five thousand years before there was only one king of this planet, one flag, and one regiment. We get this information from Mahabharata. Gradually, the world has divided into many states, and we can see hundreds of flags in the United States, er, Nations. But similarly, the example is that similarly, that in the sun planet there is a chief person who is called Vivasvan, who is called Vivasvan.

So Lord Krsna says that "This science of karma-yoga, what I am just trying to explain to you, it is not a new thing, but first I spoke this karma-yoga to Vivasvan." Vivasvan means the sun-god. And then He says that vivasvan manave praha: "Vivasvan"means the sun-god"again repeated the same thing to his son, who is called Manu."

Vivasvan manave praha manur iksvakave bravit: "And again Manu, he told to his disciple, whose name is Iksvaku." Maharaja Iksvaku, he was a great king. He was the forefather of Ramacandra. You have heard the name of Lord Ramacandra, and so he was the fore, I mean to say, forefather. Iksvaku.

The idea is that this process of Bhagavad-gita is not an ordinary thing. If you have to learn Bhagavad-gita and if you have to take profit out of it, then there is a process. There is a process to understand Bhagavad-gita. And that process is described here. We have to take it very seriously. Just like the first Bhagavad-gita was spoken by Lord Krsna to sun-god. It is not that Krsna was speaking Bhagavad-gita for the first time to Arjuna only. No. It was spoken long, long ago.

Long, long ago. If you make an estimate of the time, then that estimation also, we can make from Vedic literature. That estimation is... I have made an estimation. It is about four hundred millions of years before, it was spoken. So far, as far as we get the information of Bhagavad-gita, from Mahabharata, we understand that this Bhagavad-gita was spoken to Arjuna about five thousand years before. But we have to calculate in the fourth chapter that the Lord says that "I spoke to the sun-god, and sun-god spoke it to Manu, and Manu spoke to Iksvaku."

And the next verse He says, evam parampara-praptam imam rajarsayo viduh [Bg. 4.2]: "So this confidential knowledge of Bhagavad-gita was received in such disciplic succession." Disciplic succession. Just like the Lord Krsna said to the sun-god, and the sun-god said to Manu, and Manu said to Iksvaku, and He summarizes that evam parampara-praptam: "In such disciplic succession, the knowledge of Bhagavad-gita was received." Sa kaleneha mahata yogo nastah parantapa. Now, He says that "This yoga..." This Bhagavad-gita is also called yoga. Karma-yoga, jnana-yoga, bhakti-yoga. You'll find in Bhagavad-gita different yogas. So the whole book is called yoga.

Now, here also it is stated, sa kaleneha mahata yogo nastah parantapa: "My dear Arjuna, oh, you are the great hero. Now, that Bhagavad-gita, the instruction which I imparted to the sun-god, was coming by disciplic succession. Now it is lost." Now, we have to note down this point. Why it is lost? Why it is lost? Do you think that there was no learned man during that time? During Krsna's time? Oh, there were many learned sages. Not only one, two, there were dozens of learned sages. But still, the Lord said, Krsna said, that "They... That knowledge which I exactly imparted to sun-god is now lost." How it is lost? There were many scholars, and still, how it is lost? The lost means that the purport of Bhagavad-gita is lost.

Because scholars they can interpret in their own way about Bhagavad-gita, but that is not Bhagavad-gita. That is not Bhagavad-gita. That is the purport which Krsna wants to stress. So any student of Bhagavad-gita must note it, that Bhagavad-gita commented by a personhe may be very scholar in the material sense, but that scholarship will not help to comment on the Bhagavad-gita. The Bhagavad-gita, to understand Bhagavad-gita, we have to accept this disciplic succession principle as Lord Krsna says to Arjuna, that "It is coming down by disciplic succession." We have to take that spirit. And without taking that spirit, simply by our erudite scholarship, if we want to understand Bhagavad-gita, that is a misunderstanding. That is the purpose He has said.

Now, He also again clears the subject matter. Sa evayam maya te 'dya yogah proktah puratanah: [Bg. 4.3] "So Arjuna, I am just trying to speak to you about that old system of Bhagavad-gita yoga, old system of yoga which I first spoke to sun-god." Why? "Why You are speaking to me?" The question... "You say that the spirit of Bhagavad-gita is lost, and You are... Why You have selected me to speak the Bhagavad-gita? There are many learned men. There is Vyasadeva. There is Vasistha. There is other, many sages. They are existing. I am an ordinary military man. I am a family man. I know simply fighting. So why You are anxious to speak to me about Bhagavad-gita? Why You are anxious to speak to Me? I am not a Vedantist. I am ordinary man. So why?"

Now, the reply is bhakto 'si. Just see. Bhakto 'si me sakha ceti rahasyam hy etad uttamam: "Oh, My dear Arjuna, I am just trying to speak to you Bhagavad-gita because you have got an exceptional qualification which others haven't got." And what is that exceptional qualification? Here it is clearly mentioned, bhakto 'si. Bhakto 'si. Bhakto 'si means "You are My devotee. You know that I am the Supreme Personality of Godhead, and therefore you have surrendered yourself unto Me, accepted Me, Myself, as the spiritual master. You know. You are My devotee."

So now, herein we have to understand that unless one is devotee of Lord Krsna it is not possible for him to understand what is Bhagavad-gita. It is not possible. Nobody can understand Bhagavad-gita unless he is a devotee of Lord Krsna. That is the first qualification. It is clearly said here. You cannot go beyond Bhagavad-gita. If you want to understand Bhagavad-gita, you cannot take help of other methods. You have to take the help as it is mentioned in the Bhagavad-gita. He clearly says that bhakto 'si: "You are not only My friend. There are many friends. I can find many friends. But you are not only My friend, but you are a great devotee. Therefore you can understand what is the real sense of Bhagavad-gita. Therefore I am speaking to you. I am speaking to you." So if anyone wants to understand Bhagavad-gita, then...

Just like the disciplic succession was coming down from Vivasvan, the, the, I mean to say, the principal man in the sun, the sun-god, and the sun-god taught the Bhagavad-gita, the mystery of Bhagavad-gita, to his son, Manu, and Manu taught the mystery of Bhagavad-gita to Iksvaku, and Iksvaku taught the mystery of Bhagavad-gita to his disciple or son, like that... But now, in course of time, it is now lost. Now I am again establishing that disciplic succession through you. So anyone who has to understand Bhagavad-gita, he has to understand as Arjuna understood it. If you try to understand in a different way, if you want to give a different interpretation of Bhagavad-gita, that may be a manifestation of your scholarship, but that is not Bhagavad-gita. By your scholarship, you can manufacture some idea.

Just like Mahatma Gandhi, Mahatma Gandhi. He also wrote an interpretation of Bhagavad-gita, and he wanted to prove that from Bhagavad-gita, nonviolence. How you can prove nonviolence from Bhagavad-gita? The, the theme of Bhagavad-gita is that Arjuna declined to fight and Lord Krsna is just trying to induce him that "You must fight. You must fight." Ultimately, He said that "The program is already settled by Me. These people who have come here, they'll never return. They are destined to die. It is My program. Now, if you like, you can take the credit that you have conquered them." Last of all, He said like that. When the program is that the Bhagavad-gita clearly says that in this case fighting is necessary, how can you prove that nonviolence is taught in Bhagavad-gita? That is a different interpretation. You cannot interpret a thing which is, whose theme is different. The author, the author of Bhagavad-gita... The author of the Bhagavad-gita is saying very frankly that "the purpose of Bhagavad-gita is now lost. So I am just trying to convince you. So you try to understand it." The purpose of Bhagavad-gita is lost because they have been interpreted in a different way. So as soon as Bhagavad-gita is interpreted in the way of a particular scholar or particular man, oh, then the purpose of Bhagavad-gita is lost.

Now, you'll find in the Tenth Chapter how Arjuna understood Bhagavad-gita. So you have to follow the footprints. The whole thing is... I have several times repeatedly saying to you that mahajano yena gatah sa panthah [Cc. Madhya 17.186]. Mahajana. Dharmasya tattvam nihitam guhayam mahajano yena gatah sa panthah. Tarko 'pratisthah srutayo vibhinnah. It is said that you cannot reach to the right conclusion of the Vedic literature simply by your argument, by your force of argument or logic. That is not possible. Tarko 'pratisthah. There are many things which do not come within our argument, within our sense of logic. So tarko 'pratisthah. You cannot understand the Supreme Truth simply by argument. Tarko 'pratisthah srutayo vibhinnah.

And there are, so far scriptures are concerned, you'll find different scriptures describing in a different way. So that also, you'll be bewildered. Nasav rsir yasya matam na bhinnam. And there are different philosophers who are always contradictory. One philosopher is deviating. He's not in agreement with another philosopher. He has got a different theory. Another has got different theory. So philosophers also cannot give you the real truth. So neither you can understand the real truth simply by going through different scriptures, nor you can understand the real truth simply by your logical force or argument. So dharmasya tattvam nihitam guhayam. The, the, I mean to say, the mystery of Absolute Truth is very confidential, very confidential. Then how I can understand? Mahajano yena gatah sa panthah: [Cc. Madhya 17.186] "If you follow the mahajana, the authorities, then you can understand." Therefore, this authority, this disciplic succession...

In India there are disciplic successions. Now, so far we are concerned, we are following the disciplic succession. Just like Ramanujacarya and the Madhvacarya and Nimbarka, Visnu Svami. So we try to understand the Vedic literatures from our superior spiritual master. That is the process. Just like Arjuna is trying to understand from Bhagavad-gita, or from Krsna, similarly, if we want to understand Bhagavad-gita, then we have to understand it from Arjuna, not from any other person.

If you have got any knowledge of Bhagavad-gita, you have to see how does it tally with the understanding of Arjuna? That you'll find in the tenth chapter. If you find that, that you have understood in the same way as Arjuna understood it, Bhagavad-gita, then your understanding of Bhagavad-gita is right. Otherwise, if you have understood in a different way which is not corroborated by the understanding of Arjuna, then your understanding of Bhagavad-gita is different from the Bhagavad-gita as it is. This should be the criterion of your study.

So if we actually want to derive some benefit out of the Bhagavad-gita, then we have to follow these principles. Without following some principles, without following some, I mean to, some regulative rules and regulation, how can you understand Bhagavad-gita? It is not a, not an ordinary book of knowledge, that you can purchase from the market, and read it and consult dictionary, and you can understand. No. It is not possible. Not possible. Otherwise, Krsna would not have told to Arjuna, "Now it is lost. The Bhagavad-gita is now lost. I am therefore speaking to you." Why? "Because you are My devotee." So one has to become a devotee like Arjuna and take instruction from Arjuna. And he must be ready to understand the Bhagavad-gita as Arjuna understood. Then the spirit of Bhagavad-gita can be understood. Otherwise, it is not at all...

So far this... If there is any questions, you can ask.

I'll give you one practical example how things are misinterpreted. Now, in India, there was a great dramatist. He was known as Mr. D.L. Raya. He wrote one book which is called Shahjahan. Now this Shahjahan, the theme of this book is that Aurangzeb, the son of Shahjahan, he was the second son of Shahjahan, Emperor Shahjahan, and he made a clique. He killed his elder brother, he killed his younger brother, and he arrested his own father in the fort, and he manipulated things in such a way, politician, and he became the king, emperor, king, emperor. Now, the whole activities of that book is the Aurangzeb's activities. So one friend of the author, D.L. Raya, he inquired from D.L. Raya that "Mr. Raya, you have written this book and this book is full of the activities of Aurangzeb. Now, why you have made the hero Shahjahan? Shahjahan is on the background. The old man is arrested in the fort of Agra. He is sitting there. Why you have named the Shahjahan?" Now, just see the purpose of the author. The author replied, "Yes, I have purposely named this book Shahjahan because actually the hero is Shahjahan." The friend inquired, "Why?" "Now, because the whole activities was being done by Aurangzeb, but the effect was being enjoyed and suffered by Shahjahan. Shahjahan was the father; he could not tolerate that his eldest son was killed, his youngest son was killed, and he was arrested. This was a political maneuver by Aurangzeb. But actually, the hero, the sufferer, was the Shahjahan, Emperor Shahjahan." Now, just see. The mind of the author was disclosed by the author. Nobody could interpret what was the intention.

Similarly, the intention of the Bhagavad-gita is known by Krsna, the author. So we have to understand the intention of the author. We cannot exact any meaning by our own scholarship which is different from the intention of the author. So anyone who is not in the disciplic succession, he cannot understand the intention of Krsna, why this Bhagavad-gita, why this yoga was imparted. You can... You are a good scholar. You can make a... something... Just like our president, Mr. Goldsmith, he knows that expert lawyers, by interpretation, they can do so many things. That is another thing. And in Calcutta, when I was in Calcutta, there was a rent tax passed by the government, and some expert lawyer changed the whole thing by his interpretation. The government had to reenact, you see, because the purpose was foiled by the interpretation of the lawyer. You see? So we are not out for foiling the purpose of Krsna for which the Bhagavad-gita is said. These persons, these unauthorized persons, they are practically trying to foil the purpose of Krsna. Therefore, that is unauthorized. All right, Mr. Goldsmith, you can ask anything.