In the Bhāgavata it is said, janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ (SB 1.1.1). The Absolute Truth is that from whom everything is emanating. And He knows everything. Anvayād itarataś cārtheṣu. 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 truth. 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. That is God. Svarāṭ. Svarāṭ means fully independent. That is God. Now how He become? Svābhāvikī jñāna-bala-kriyā ca. These are the description in the Veda. Svābhāvikī. His knowledge is very natural. Svābhāvikī.
Just like here something itching, immediately my hand, attention, "Yes." Svābhāvikī. It is not that I have to think, "Now here it is itching. What I have to do?" No, you have . . . immediately hand comes, svābhāvikī, by nature. Similarly, when God has to create, as soon as He desires, "Let there be a creation," immediately creation. He hasn't got to think, make a plan, how to do it, how to execute it, where to get the ingredients. No. His energies are so perfect that as soon as He desires, everything is there. That is God. That is God. And that is happening. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). He desires, "Prakṛti, nature, immediately produce a rose flower." Prakṛti helps immediately. The color is coming, the beauty is coming, everything is coming. These rascals say it is automatic. No automatically. There is expert knowledge behind it—that is God.
So let us utilize this consciousness, the sense how to understand that supreme consciousness, supreme God. Because I am not supreme. Although I am conscious, I am not supremely conscious. I am not expert. God is expert. So always there is difference between God and ourself. We cannot be equal with God. That is not possible. This is sense. Otherwise, all rascaldom. Don't be victim of the rascal.