We have explained many times. Artheṣu. Just like I am conscious. But I do not know actually what is there within my body, how it is constituted, how, how many veins are there, how the blood is becoming red, how... We have no, actually, information. I do not know what is within this finger. I am claiming it is my finger. Here it is my finger, but I do not know how the finger is constituted. Therefore I am not abhijñaḥ. Although there is my consciousness, I am not abhijñaḥ. Abhijñaḥ means expert in the knowledge. That is called abhijñaḥ. Very experienced. But Kṛṣṇa is abhijñaḥ. That is described in the Śrīmad-Bhāgavatam. Kṛṣṇa is abhijñaḥ. That is said. Janmādy asya yataḥ (SB 1.1.1), in the Bhāgavata, beginning. Janmādy asya yataḥ anvayāt: indirectly or directly. Anvayāt means directly. Itarataś ca: or indirectly. We may know directly that "This is my finger." But indirectly I do not know what is the constitution of finger, how it is working, how it is moving. You do not know. I know directly this is my hair. But indirectly how I am cutting hair and again it is growing, it is unknown. I say these are my hairs, but I cannot count how many hairs are there.
So I am conscious to a certain extent only, not fully. I am not abhijñaḥ. I am not very expert. These are simple truths. But these rascals are claiming that "I am God." The God is, means he is conscious, not only conscious, He's abhijñaḥ, very expert, knows everything, and svarāṭ. Now, to get abhijñaḥ, abhijñatā or experience, we have to consult somebody. But God is svarāṭ. Svarāṭ means He's personally so independent that He doesn't require to take knowledge from anyone else.