Six questions

Expressions researched:
"six question" |"six questions" |"six things he's questioning"

Notes from the compiler: VedaBase query: "six question*"@5

SB Canto 1

SB 1.2.1, Translation and Purport:

Ugraśravā (Sūta Gosvāmī), the son of Romaharṣaṇa, being fully satisfied by the perfect questions of the brāhmaṇas, thanked them and thus attempted to reply.

The sages of Naimiṣāraṇya asked Sūta Gosvāmī six questions, and so he is answering them one by one.

CC Madhya-lila

CC Madhya 24.320, Purport:

This verse from Śrīmad-Bhāgavatam (1.1.23) was a question raised by all the sages, who were headed by Śaunaka. This question put before the great devotee Sūta Gosvāmī is the foremost of the six questions raised. The answer to this important question is given in the next verse, also from Śrīmad-Bhāgavatam (1.3.43).

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 16:

"Do not try to eulogize Me in that way," the Lord told Sanātana. “Just try to understand the real nature of Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the sound representation of the Supreme Lord Kṛṣṇa; therefore Śrīmad-Bhāgavatam is not different from Kṛṣṇa. As Kṛṣṇa is unlimited, so each word and each syllable of Śrīmad-Bhāgavatam has unlimited meanings. One can understand these meanings through the association of devotees. Don’t, then, say that Bhāgavatam is simply a collection of answers to questions.”

There were six questions put by the sages of Naimiṣāraṇya to Sūta Gosvāmī, and Sūta Gosvāmī answered the six questions in Śrīmad-Bhāgavatam. There is a verse in the Vedic literature in which Lord Śiva says, “As far as the Bhāgavatam is concerned, I may know it, or Śukadeva or Vyāsadeva may know it, or we may not know it—but actually Bhāgavatam is to be understood by devotional service and from a devotee, and not by one's own intelligence or by academic commentaries.”

Bhagavad-gita As It Is Lectures

Lecture on BG 13.1-2 -- Paris, August 10, 1973:

The land is called kṣetra, and the man who is plowing, he's called kṣetra-jña. He knows that; "I am plowing over this ground." So this is also another knowledge, kṣetra and kṣetra-jña. Then... (Sound is garbled, with words and phrases blipped out) ...etad veditum icchāmi. I wish to know this subject matter. Jñānaṁ jñeyaṁ ca keśava. As well as jñānam, knowledge, what is actually knowledge, and what is the object of knowledge.

So six things he's questioning. First of all, prakṛti, one, puruṣa, two, kṣetra, three, kṣetra-jña, four, knowledge, five, and the knowable object of knowledge, six. These are the subject matter, Kṛṣṇa, Arjuna is asking from Kṛṣṇa. Because he has accepted Kṛṣṇa guru. So for bona fide inquiries, transcendental inquiries, one must approach a guru. That is the Vedic injunction. That Arjuna has already done. When he was he was to fight or not to fight, But he could not make solution. So to make a solution we must approach Kṛṣṇa as guru, or Kṛṣṇa's representative. Kṛṣṇa and Kṛṣṇa's representative... In, they are the same.

Therefore Viśvanātha Cakravartī Ṭhākura says: yasya prasādād bhagavat-prasādaḥ **. By pleasing guru, you can please Kṛṣṇa. Even Kṛṣṇa is not pleased, if the guru is pleased, Kṛṣṇa has to be pleased. Because he's representative.

Suppose you have given somebody power of attorney to do some business. So after finishing the business, if you see the paper, not very favorable, it has not been done very nicely, still you have to accept. Because your representative has signed it. Yes. Therefore yasya prasādād bhagavat-prasādaḥ **. Kṛṣṇa not satisfied, but if your guru is satisfied, then Kṛṣṇa must be satisfied. This is Kṛṣṇa's obligation. Because He has sent representative. Kṛṣṇa has... ācāryaṁ māṁ vijānīyān (SB 11.17.27). Kṛṣṇa says: "ācārya, that is I am." Ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit. "Never try to neglect ācārya. Nāvamanyeta. Neither think of ācārya as ordinary person. Vedic injunction is one must approach understand all this subject matter.

Lecture on BG 13.1-2 -- Paris, August 10, 1973:

In California University. One big professor, came, lecture, and he said that:. "By combination of these four chemicals, life has begun." So one of our students, he's also doctor in chemistry, he asked him immediately: "Sir, if I give you all these chemicals, whether you can produce life?" His answer was; "That I cannot say." Why? "That I cannot say." Then why you are proposing all this nonsense? If you do not know definitely... "No, we are trying." "In future..." This is going on. "In future." But in the common saying: "Trust no future, however pleasant." Why future? Now, what you have learned, speak that.

Therefore Arjuna is asking not to a third-class so-called philosopher and chemist and economist, but to Kṛṣṇa. Kṛṣṇa. Because whatever answer Kṛṣṇa will give, that is fact. And śāstra means the things which have been spoken by Kṛṣṇa. That is śāstra. And guru means who speaks... Guru means who speaks on behalf of Kṛṣṇa. Sādhu-śāstra-guru. This is called. So Kṛṣṇa is asked. And the answer for Kṛṣṇa, which He gives, that is final. No experiment. No "future." Whatever answer He gives, that is final. Otherwise, why people read Bhagavad-gītā so carefully? Not now. Thousands of years. Thousands of years. Not only in India, in other countries also. So answers, real answers are there.

So this chapter, thirteenth chapter, is very important chapter. So many rascals are there. They're talking so many things. But if you want real answer, that is described by Kṛṣṇa to the six questions, Kṛṣṇa immediately answers in nutshell.

Lecture on BG 13.1-3 -- Durban, October 13, 1975:

Ordinary human being, they are subjected to four deficiencies. We are ordinary human being; we commit mistake. That's a fact, every one of us. We are illusioned. Our senses are imperfect, and with all this paraphernalia, when we want to teach, that is not teaching; that is cheating. Because I am imperfect, how can I be teacher? That is not possible. Therefore we have to learn from a person who has no defects in his life or a liberated person. Liberated person means he does not commit mistake, he is not illusioned, he does not cheat and his senses are not imperfect. This is the four signs of liberated person.

So our process, the Kṛṣṇa consciousness movement, means we take knowledge from Kṛṣṇa who is liberated from these four kinds of deficiencies. That knowledge is perfect. Similarly, Arjuna is also inquiring from Kṛṣṇa. Etad veditum icchāmi. Etad veditum icchāmi jñānaṁ jñeyaṁ ca keśava. What is actual knowledge and what is the subject matter of knowledge. That means six questions are presented by Arjuna before Kṛṣṇa. One pair, prakṛti-puruṣa, kṣetra-kṣetra-jña, and jñānaṁ jñeyam, what is knowledge and what is the subject matter of knowledge. Six questions. Śrī bhagavān uvāca. Now, here Kṛṣṇa is speaking, but Vyāsadeva, who recorded this dialogue between Kṛṣṇa and Arjuna, he is writing, "bhagavān uvāca." He does not say, "kṛṣṇaḥ uvāca." "Kṛṣṇa" may be misunderstood. But Kṛṣṇa is bhagavān. He wants to stress on this point.

Lecture on BG 13.1-3 -- Durban, October 13, 1975:

Opulence means six kinds of opulences, ṣaḍ-aiśvarya-pūrṇa: all wealth, all fame, all strength, all beauty, all knowledge, all renunciation. These are the opulences. We can have some money. You have some money, I have got some money, but none of us can claim that "I have got all the monies." That is not possible. That is claimed by Bhagavān. I have got some strength, you have got some strength, but nobody of us can claim that "I have got all the strength."

So one who possesses all the wealth, all the strength, all the fame, all beauty, all knowledge, all renunciation, he is called Bhagavān. The meaning of bhagavān is this, ṣaḍ-aiśvarya-pūrṇam. Therefore Vyāsadeva says, bhagavān uvāca. He is not ordinary person who is speaking. Who is full with all knowledge, because that is the qualification of Bhagavān. He is competent with all knowledge. So bhagavān uvāca.

So what does He, Bhagavān, says? Idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate: (BG 13.2) "My dear Kaunteya, Arjuna..." Arjuna's another name is Kaunteya because he is the son of Kuntī. His mother's name is Kuntī. Therefore he is addressed as Kaunteya. And Kuntī has got relationship with Kṛṣṇa. Kuntī is the sister of Kṛṣṇa's father, Vasudeva. Therefore out of affection for his aunt, He is addressing Arjuna as the son of his aunt Kuntī, Kaunteya. Idaṁ śarīraṁ kaunteya kṣetram (BG 13.2), the field of activity, ity abhidhīyate. His two answers. Out of the six questions—kṣetra, kṣetra-jña, prakṛti, puruṣa, jñānam, jñeyam—He is answering the first two, pair.

What is kṣetra? So Kṛṣṇa said, "This body is the kṣetra." Kṣetra means this body. And kṣetra-jña... Etad yo vetti: "This body, one who knows this body," etad yo vetti taṁ prāhuḥ kṣetra-jñaḥ, "he is called kṣetra-jña." Just like I know my body. The pains and pleasure of my body, the necessities of my body, how I am situated in this body—I know. You also know, you, about your body. And my... About my body you do not know, what pains and pleasure I am feeling. What pains and pleasure you are feeling, I do not know. But I know the pains and pleasure of my body. You know the pains and pleasure of your body. Therefore, in relationship with your body, you are kṣetra-jña, and in relationship with my body I am kṣetra-jña. My body is kṣetra, the field of activities, and your body is the field of activities.

Lecture on BG 13.3 -- Paris, August 11, 1973:

Devotee: "O scion of Bhārata, you should also understand that I am also the knower in all bodies and to understand this body and its owner is called knowledge. That is my opinion."

Prabhupāda: So Arjuna inquired from Kṛṣṇa six things: kṣetra, kṣetrajña, prakṛti, puruṣa, jñānam, jñeyam. What is knowledge and what is the object of knowledge. Jñānam jñeyam. Kṣetra, field of activities, kṣetrajña, the worker on that field, kṣetra, kṣetrajña, and prakṛti, nature, and the puruṣa. Material nature and puruṣa means the enjoyer. Six question. Of course Bhagavad-gītā is each and every word and letter is full of knowledge. But these six inquiries, if actually can understand the six items, he becomes the perfect knower. That is said by Kṛṣṇa: yat taj jñānaṁ mataṁ mama. Jñānam means knowledge. So if anyone can understand the six items, then he is in full knowledge.

Lecture on BG 13.20 -- Bombay, October 14, 1973:

Pradyumna: Translation: "Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature."

Prabhupāda: So there were six questions by Arjuna: kṣetra, kṣetra-jña, jñānam, jñeyam, prakṛti, puruṣa. Six questions. So Kṛṣṇa has already replied what is kṣetra, kṣetra-jña, and what is the process of knowledge and what is the object of knowledge. Now He is beginning to explain what is this material nature and what is these living entities.

Material nature, prakṛti, is enjoyable. Prakṛti means enjoyable. And puruṣa. Puruṣa means enjoyer. Just like in our present condition we accept the female as the fair sex, enjoyable. And we, male, we think we are enjoyer. By nature the females, they are by nature apt to dress attractively, and the puruṣa is attracted. So this prakṛti and puruṣa. Actually none of us are puruṣa. This conception of puruṣa, enjoyer, that is there in so-called woman and so-called man. The man also wants to enjoy. Not only man, every living entity, cats, dogs, trees, aquatics, everyone, because this material world means all the living entities, beginning from Lord Brahmā, down to the smallest ant, they are seeking after enjoyment. Puruṣa. That is puruṣa spirit. One who is seeking for enjoyment is called puruṣa. But actual puruṣa is Kṛṣṇa.

1971 Conversations and Morning Walks

Television Interview -- July 29, 1971, Gainesville:

Prabhupāda: Woman and man have got the same right. Just like we are getting married boys and girls. They're following the same principles. The same principles. So these are the four pillars of perfect life. And if we indulge in these things, illicit sex life, meat-eating, and intoxication, and gambling, then they become the four pillars of sinful life. And If we take them away, then they become, the prohibited portion becomes the pillars of perfect life.

Interviewer: Now I would like to ask you one more question and I would like to ask you to end the program by chanting your mantra of Hare Kṛṣṇa. One more question, though. In the six years that you have been in this country, in the United States, have you been encouraged or discouraged?

Interview -- July 29, 1971, Gainesville:

Prabhupāda: No, man and woman has got, have got the same right. Just like we are getting married boys and girls. They are following the same principles, the same principles. So these are the four pillars of perfect life. If we indulge in these things—illicit sex life, meat-eating, intoxication and gambling—then they become the four pillars of sinful life. And if we take them away, then they become, the prohibitive portion, becomes the pillars of perfect life.

Interviewer: Now I would like to ask you one more question, and I would like to ask you to end the program by chanting your mantra of Hare Kṛṣṇa. One more question though. In the six years that you have been in this country, in the United States, have you been encouraged or discouraged?

Prabhupāda: I am encouraged.

Interviewer: Encouraged? Why?

Prabhupāda: Because so many devotees are coming daily.

Interviewer: So many? You say so many. You know, we have maybe, what, two dozen people sitting here. But of course there are...

Prabhupāda: We have got sixty centers.

Interviewer: ...205 or 210 million Americans.

Prabhupāda: But you cannot, when you sell diamonds, you cannot expect everyone will purchase. There must be bona fide customer for diamond. You cannot expect diamond is sold among mass of people. You cannot expect it.

1967 Correspondence

Letter to Jadurani -- Vrindaban 9 September, 1967:

Please accept my blessings. Your letter of 8/24 contains some important questions. The six goswamis are not all eternal associates of Krishna. Only Rupa and Raghunath Goswami are eternal associates. You know there are two kinds of living entities: nityamukta or eternal associates of the Lord, and nityabaddha or eternally conditioned. This material manifestation is a chance for the eternally conditioned entities to go Back to Godhead; but when they go back there is no distinction between the two. When Krishna appears some of his eternal associates come with Him to assist Him in His different incarnational activities; and some of the living entities from conditioned life are liberated by following the footprint of Lord Krishna and His bona associates; so all the six became eternal associates of Krishna. Regarding Sarvabhauma Bhattacarya, he decended from higher planet for being liberated in the association of Lord Caitanya, so his conditioned life came to an end after he contacted Lord Caitanya. The distinction between subtle and gross bodies is elementary. There are eight elements: five gross and three subtle. When a living entity has only subtle body he is considered to be a ghost, and when he has both, he is considered in full strength. To remain in subtle body in this material world is very uncomfortable. Regarding your work in the temple by painting, wherever you remain, if you are fully absorbed in your transcendental work in K.C., that place is eternally Vrindaban—It is the consciousness that creates Vrindaban. The Lord remains in the hearts of every living entity. He lives in the heart of a hog, and the hog lives in a filthy place. That does not mean that the Lord lives in a filthy place. The Lord lives always inconceivably in His transcendental abode. Similarly, a fully K.C. person lives always in the pastimes of Lord Krishna by such consciousness only. The material atmosphere is no impediment for continuing our K.C. in any circumstance.

1968 Correspondence

Letter to Rupanuga -- Montreal 30 August, 1968:

Regarding your question: "about the six-armed Lord Caitanya you gave me (Krishna, Lord Caitanya, and Lord Rama combined.) Why is Lord Caitanya carrying a forked stick? What do the Saivite-like tilakas on His arms signify? And to whom was this form revealed?" The forked stick is a symbol of ekadandi. The Mayavadi sannyasis, they carry ekadanda, one stick. As we Vaisnava sannyasis carry 3 danda, or three sticks, combined together. The one stick is the symbol of understanding oneness. The monists only accept chin matra, there is only one spirit soul; they do not understand the varieties of the spiritual world. And so far our three sticks are concerned, we take it for granted that we have dedicated our life, for Krishna's service in 3 ways, namely, in our body, in our mind, and in our words. Srila Bhaktivinode Thakura has sung in a poetry that my mind, my body, and my home is surrendered unto You. So a Grhastha or householder like you, you are also tridandi. Because you have sacrificed everything, your life, your home, and your child, so you are a tridandi sannyasi, in fact. So continue this attitude seriously and sincerely, so you will be also as good as a sannyasi even though you are in the dress of a Grhastha. The Saivite tilaka is three pundra, 3 lines, on the forehead, in 3 parallel lines. Our tilak udra pundra, they are distinctive marks of different sections. There are two sections of the Vedic followers. Namely, the impersonalists and personalists. So the tilak distinguishes one from the impersonalists. Our udra pundra, Visnu temple, udra pundra means Visnu temple, so we are distinguished from the mayavadis who use the three parallel lines, tripundra.