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Thus from the very beginning of Śrīmad-Bhāgavatam the Absolute Truth is proclaimed to be cognizant. He is not dead or void. And what is the nature of His cognizance? Anvayād itarataś cārtheṣu: “He is directly and indirectly cognizant of all manifestations.” To a limited degree, each and every living entity is cognizant, but we are not completely cognizant. I may claim, “This is my head,” but if someone asks me, “Do you know how many hairs are on your head?” I will not be able to reply. Of course, this kind of knowledge is not transcendental, but in Śrīmad-Bhāgavatam it is stated that the Supreme Absolute Truth knows everything, directly and indirectly. I may know that I am eating, but I do not know the intricacies of the eating process – how my body is exactly assimilating food, how the blood is passing through my veins, etc. I am cognizant that my body is functioning, but I do not know how these processes are working perfectly and all at once. This is because my knowledge is limited. By definition, God is He who knows everything. He knows what is going on in every corner of His creation; therefore, from the very beginning, Śrīmad-Bhāgavatam explains that the Supreme Truth from whom everything is emanating is supremely cognizant (abhijñaḥ). One may ask, “If the Absolute Truth is so powerful, wise, and cognizant, He must have attained this knowledge from some similar being.” This is not the case. If He attains His knowledge from someone else, He is not God. Svarāṭ. He is independent, and His knowledge is automatically there. | read with us: biglink.to/pathofperfection & check out our website for the catalogue of all the books we’ve read so far www.sravanamdiaries.com