48
Śrīmad-Bhāgavatam
[Canto 1, Ch. 1]
Because of his poor fund of knowledge, the materialist cannot see beyond the purview of his imperfect senses, and thus he thinks that matter automatically takes its own shape without the aid of a superior intelligence. This is refuted in this  śloka  by Śrīla Vyāsadeva: “Since the complete whole or the Absolute Truth is the source of everything, nothing can be independent of the body of the Absolute Truth.” Whatever happens to the body quickly becomes known to the embodied. Similarly, the creation is the body of the absolute whole. Therefore, the Absolute knows everything directly and indirectly that happens in the creation.
In the  Śruti mantra , it is also stated that the absolute whole or Brahman is the ultimate source of everything. Everything emanates from Him, and everything is maintained by Him. And at the end, everything enters into Him. That is the law of nature. In the  Smṛti mantra , the same is confirmed. It is said that the source from which everything emanates at the beginning of Brahmā’s millennium, and the reservoir to which everything ultimately enters, is the Absolute Truth or Brahman. Material scientists take it for granted that the ultimate source of the planetary system is the sun, but they are unable to explain the source of the sun. Herein, the ultimate source is explained. According to the Vedic literatures, Brahmā, who may be compared to the sun, is not the ultimate creator. It is stated in this  śloka  that Brahmā was taught Vedic knowledge by the Personality of Godhead. One may argue that Brahmā, being the original living being, could not be inspired because there was no other being living at that time. Herein it is stated that the Supreme Lord inspired the secondary creator, Brahmā, in order that Brahmā could carry out his creative functions. So, the supreme intelligence behind all creations is the Absolute Godhead, Śrī Kṛṣṇa. In  Bhagavad-gītā , Lord Śrī Kṛṣṇa states that it is He only who superintends the creative energy,  prakṛti , which constitutes the totality of matter. Therefore, Śrī Vyāsadeva does not worship Brahmā, but the Supreme Lord, who guides Brahmā in his creative activities. In this  śloka , the particular words  abhijñaḥ  and  svarāṭ  are significant. These two words distinguish the Supreme Lord from all the other living entities. No other living entity is either  abhijñaḥ  or  svarāṭ . Namely, no one is either fully cognizant or fully independent. Even Brahmā has to meditate upon the Supreme Lord in order to create. Then what to speak of great scientists like Einstein! The brains of such a scientist are certainly not the products of any human being. Scientists cannot manufacture such a brain, and what to speak of foolish atheists who defy the authority of the Lord? Even Māyāvādī impersonalists who flatter themselves that they can become one with the Lord are neither  abhijñaḥ  nor  svarāṭ . Such impersonalists