Kṛṣṇas tu bhagavān svayam (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.
But īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1) means He is the supreme controller. He has no controller over Him. He controls everyone, but He is not controlled by anyone. Therefore it is called
- īśvaraḥ paramaḥ kṛṣṇaḥ
- anādir ādir govindaḥ
- (Bs. 5.1)
These are the Vedic statement. And our process of knowledge, Veda... Veda means knowledge. Vetti veda vido jñāne. Supreme knowledge, perfect knowledge, that is Veda. So Kṛṣṇa is the supreme person. He is the speaker of Vedas. The subject matter of Vedas is to know Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). If you are a student of Vedas, then you must have clear conception of God. That is real knowledge, no vague idea, but clear conception. That is knowledge, Vedic knowledge, ultimate... Therefore the Vedānta philosophy. Veda means knowledge, and anta means the ultimate. Everything has got ultimate. So Vedānta means the ultimate knowledge of Vedas. That is stated in the Bhagavad-gītā. You will find in the fifteenth chapter. Vedaiś ca sarvair aham eva vedyo vedānta-vid vedānta-kṛd ca aham. (break)
So He is the compiler of Vedānta philosophy, and He is the knower of Vedānta philosophy. Therefore Arjuna is asking from Kṛṣṇa because He is the ultimate knowle... And ultimate, supreme person means Bhagavān. Bhaga means opulence, and vān means one who possesses. The word Sanskrit, vat, it is added when there is the question of possessing. Asty arthe vat and mat pratyaya. This is Sanskrit grammar. So bhagavat. Bhaga means opulence.
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.