Summary of lecture:
Once we learn the difference between Material Nature, the soul and the super soul, the devotee is able to understand how to get out of this world. the saints and pure devotees guide us in this process. Intelligence is the ability to avoid suffering, the mind accepts and rejects. the senses only perceive. This body (field). there are two knowers the primary occupant which is the soul ( makes mistakes) and the super soul (does not make mistakes) which is Krsna himself; and it's owner is called knowledge. Knowledge is Krsna is the super owner. ( another word for Paramatma is supersoul) the king is the propietor of the kingdom, and the citizen is the secondary proprietor. Similarly, the supreme lord is the supreme proprietor of all bodies.
material energies are earth, water, fire, air, ether, mind, intelligence and false ego- all together this constitute my separate material energies" Everything within the creation is Krsna's energy. Whether is the color red or bitter gourd or anything else. Our body and senses are also his energy; thus both the senses and their sense objects are energies of Krsna. In fact, the experiences emerging from his interaction are also Krsna's energy.
( this is my comment: by getting more clarification on this subject I am reminded of a comment made by Gurudeva Srila Bhaktialoka Paramadvaiti Maharaja he said, that Krsna knows everything).
Words to keep in mind from the reading:
( Ksetra- body) (Ksetrajnam - the knower) ( Ksetrajnayoh - the knower of the field), (Jnanam -knowledge), (prakrti:nature, knowledge) : (Matam, enjoyer) : (Purusa, the enjoyer of nature) ( Isvara knower who dominates or controls nature and individual soul) ( Isvara mean perfect knowledge of the constitution of the body, the constitution of the individual soul, and the constitution of the Supersoul)
field of activities is nature, and the enjoyer of nature is the living entity, and above them is the supreme controller the supersoul.
arjuna uvāca prakṛtiṁ puruṣaṁ caiva kṣetraṁ kṣetra-jñam eva ca etad veditum icchāmi jñānaṁ jñeyaṁ ca keśava śrī-bhagavān uvāca idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate etad yo vetti taṁ prāhuḥ kṣetra-jña iti tad-vidaḥ
arjunaḥ uvāca—Arjuna said; prakṛtim—nature; puruṣam—the enjoyer; ca—also; eva—certainly; kṣetram—body; kṣetrajñam—knower of the body; eva—certainly; ca—also; etat—all this; veditum—to understand; icchāmi—I wish; jñānam—knowledge; jñeyam—the object of knowledge; ca—also; keśava—O Kṛṣṇa; śrī bhagavān uvāca—the Personality of Godhead said; idam—this; śarīram—body; kaunteya—O son of Kuntī; kṣetram—the field; iti—thus; abhidhīyate—is called; etat—this; yaḥ—anyone; vetti—knows; tam—him; prāhuḥ—is called; kṣetrajñaḥ—knower of the body; iti—thus; tat-vidaḥ—one who knows.
Arjuna said: O my dear Kṛṣṇa, I wish to know about prakṛti [nature], Puruṣa [the enjoyer], and the field and the knower of the field, and of knowledge and the end of knowledge. The Blessed Lord then said: This body, O son of Kuntī, is called the field, and one who knows this body is called the knower of the field.
Arjuna was inquisitive about prakṛti or nature, puruṣa, the enjoyer, kṣetra, the field, kṣetrajña, its knower, and of knowledge and the object of knowledge. When he inquired about all these, Kṛṣṇa said that this body is called the field and that one who knows this body is called the knower of the field. This body is the field of activity for the conditioned soul. The conditioned soul is entrapped in material existence, and he attempts to lord over material nature. And so, according to his capacity to dominate material nature, he gets a field of activity. That field of activity is the body. And what is the body? The body is made of senses. The conditioned soul wants to enjoy sense gratification, and, according to his capacity to enjoy sense gratification, he is offered a body, or field of activity. Therefore the body is called kṣetra, or the field of activity for the conditioned soul. Now, the person who does not identify himself with the body is called kṣetrajña, the knower of the field. It is not very difficult to understand the difference between the field and its knower, the body and the knower of the body. Any person can consider that from childhood to old age he undergoes so many changes of body and yet is still one person, remaining. Thus there is a difference between the knower of the field of activities and the actual field of activities. A living conditioned soul can thus understand that he is different from the body. It is described in the beginning-dehe 'smin-that the living entity is within the body and that the body is changing from childhood to boyhood and from boyhood to youth and from youth to old age, and the person who owns the body knows that the body is changing. The owner is distinctly kṣetrajña. Sometimes we understand that I am happy, I am mad, I am a woman, I am a dog, I am a cat: these are the knowers. The knower is different from the field. Although we use many articles-our clothes, etc.-we know- that we are different from the things used. Similarly, we also understand by a little