View source for Etad veditum icchami jnanam jneyam ca kesava: what is actual knowledge and what is the subject matter of knowledge. That means six questions are presented by Arjuna before Krsna

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{{terms|"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"}}
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[[Category:What Is]]
[[Category:Actual Knowledge]]
[[Category:Subject Matter]]
[[Category:Means]]
[[Category:Six Questions]]
[[Category:Presented]]
[[Category:Krsna and Arjuna]]
[[Category:Pages Needing Audio - NABAKUMAR]]
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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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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."
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[[Vanisource:751013 - Lecture BG 13.01-3 - Durban|751013 - Lecture BG 13.01-3 - Durban]]
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Kṣetraṁ kṣetra-jña. Jña means one who knows, and kṣetra-jña means one who knows the field. Just like the agriculturist, the cultivator, he knows that, "This is my field." He works there. Different cultivator works in his own field. So this kṣetra means this body, kṣetra, the field of activity. We have got different field of activities. So kṣetraṁ kṣetra-jñaṁ ca, kṣetram eva etad veditum icchāmi: "My dear Kṛṣṇa, I want to know from You." Why he wants to know from Kṛṣṇa? Because Kṛṣṇa is infallible. Whatever knowledge we get from the infallible, that is perfect knowledge. Ordinary human being, they are not perfect. 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. Kṛṣṇas tu bhagavān svayam ([[Vanisource:SB 1.3.28|SB 1.3.28]]). In the Śrīmad-Bhāgavatam it is stated by Vyāsadeva that kṛṣṇas tu bhagavān svayam. Similarly, in the Brahma-saṁhitā it is stated, īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). Īśvara means controller.

So parama means the supreme. So every one of us, we are more or less controller. But we are not supreme controller. We must know this. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). There are some men who claim to become īśvara, to become God. So we have no objection, that if somebody says: "I am god" or "I am controller," we have no objection. But if somebody says that "I am supreme God," or "supreme controller," then we have got objection. Supreme means he has no controller. And ordinary controller, just like we are . . . you are controller. You are controlling some sphere of life. I am also controlling some. But I also being controlled.
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