The universe around us appears to be already and symmetrical. The planets rotate perfectly in their orbits. Our bodies possess complex circulatory, respiratory, and digestive systems. Even the atoms are highly structured. All this suggests that the universe was created not by chance, but by an intelligent person. If human beings can create houses, skyscrapers, and many other structures, it is plausible that a person far more powerful than any human created the universe and everything in it. But although the design evident in every corner of the visible world strongly indicates the plan of an intelligent creator God by logic alone we cannot be absolutely certain that he exists. The origin of the cosmos is beyond our experience. we did not observe the creation of the universe, and for all we know it could have happened in any number of ways that we have not considered or are unable to consider. On the platform of logic, therefore, the debate over whether of not there is a supeme being, a creator, must always end in stalemate. The Vedic literature confirms that we cannot conclusively understand the supreme being by logic alone. The bhagavad-gita declares that the supreme personality of godhed, krishna, who is the Creator of both this universe and the spiritual world beyond it, can be understood only by his mercy, when he is pleased to reveal himself to his faithful devotees. Although our logic and mental gymnastics connot rise to embrace the lord, he can by his omnipotence Pierce through the uncertainty and ignorance of his faithful servants and show himself to them. While confirming the fallibility of human reasoning, however, tha Vedas do not recommend that we abandon reason. If we lack a deep philosophical understanding of God, our faith in him tends toward sentiment and fanaticism and easily falls prey to atheistic arguments. The Vedic literature therefore includes all manner of logical arguments including the argument from design indicating that the universe is the work of a supremely powerful person. But the Vedic literature goes further as well, describing In Detail the stages of creation,the age and dimensions of the universe, the purpose of the creation, and the origin of the material elements. The Vedic literature, in other words, not only proclaims God created but also tell us how and why he created.
To begin with, the Vedic literature asserts that the supreme Lord is not obliged to participate directly in the creative work. While theists sometimes conceive of God as an extremely hardworking old man, who has little time off from his duties as creator, the Vedic literature explains that God creates by his desire alone, without having to exert himself in the least. Since he possess unlimited power and wealth, he can, like any wealthy person, get others to do that work for him. If a wealthy financier wants to construct An office building, he doesn’t do everything himself. He conceives a general plan or chooses a building site, then hires lawyers, architects, engineers, contractors and so on to execute his will. The financir doesn’t have to dig the foundation pour the cement, or lay the bricks.
Like the wealthy financier, the supreme Lord is aloof from the work of creation, but just how he delegates the creative duties, and to whom, is unique. Unlike ordinary persos, krisna can expand himself into innumerable forms, known as plenary expansions, who are equal to him in power and opulence. These krishna himself, and yet at the same time they are individuals with independent thoughts and actions. Beahma-samhita gives the analogy that just as one candle can light many other candles, each with the same power to illuminate, so krishna, the original personality of godhed, can expand himself into innumerable plenary forms and still maintain his identity as the supreme, original person.
A person’s appearance on millions of television screens at once partially illustrates krishna’s power to expand, the difference being that the television expansions are only images of the original person and must move and speak as that person does, whereas krishna’s expansions, although non-different from him, can act as they please. They are not mere images, but complete individuals.
While the wealthy financier must employ others to fulfill his desires, krishna creates the universe through these individual expansions of his own self. Further elucidating this transcendental phenomenon, the shvetasvatara upanishad explains that to achieve our goals, we rely on tree attributes, knowledge, strength nad activity. To construct a large building, for example, the architect and engineers need sufficient knowledge of the building sciences, the construction company must have sufficient strength in the form of manpower and machines, and everything has to engage in various activities. The supreme lord, however, possesses within himself all knowledge, all strength, and all potential to act and can therefore accomplish anything he wants. By investing these powers in his various expansions. Krishna effortlessly execute the business of creation. The financir works through his money, while Krishna works though his personal expansions and energies.
Krishna’s ability to expand himself is inconceivable beyond the range of ordinary logic. But it is inconceivable only in that we human beings cannot do it and have not seen anyone else do it. Otherwise, accepting that God is all-powerful, nothing he does is inconceivable. Rather, his apparently inconceivable attributes serve as testimony to his omnipotence. Therefore the Vedic literature, by describing krishna’s attributes in detail, does not preclude a logical approch to understanding the supreme lord, but rather deaws our use of logic onto a higher, transcendental platform.
Krishna’s first expansions for the creation is maha-vishnu, who begins by manifesting the material elements from his transcendental body. Modern scientists will object to the mention of a creator. The material energy is eternal, they say, so why bring in God? But the Vedic literatures respond that maha-vishnu is also eternal and that the material elements are his eternal energy. God and his energy are like the sun and the sunshine, which exists simultaneously, although one is the origin of the other. Both God and the material energy are eternal, and yet God is the source of the material energy.
We might also Wonder how Maha-vishnu could perform the gigantic act of creating all the material elements without becoming totally depleted, dispersing himself into the elemental creation. Materially speaking, when we take something from a particular source, we gradually exhaust that source. Withdraw money from your bank account, and the balance goes down. Pour water from a glass, and the glass empties. Take milk from a cow, and the cow gradually dries up unless she can replenish her supply from a pasture of feed bin. Since God is by definition the source of everything, there is nothing outside of him to replenish Him. So what happens to maha-vishnu when He creates the material elements from himself?
The ishopanishad says that nothing happens to him at all. Maha-vishnu is unaffected and unchanged, even while supplying an unlimited quantity of elements. How could this be? Because depletion and exhaustion are properties of matter. Maha-vishnu, however, is not Matter, but pure spirit, and therefore he has no material properties. He produces the complete cosmic manifestation from his own form, yet remains perfect and complete. As Krishna expands into maha-vishnu without changing his form or identity, so maha-vishnu creates the material elements, yet remains complete in Himself.
The srimad-Bhagavatam informs us that from the material elements Maha-vishnu produces not one, but innumerable universes, or, rather, universal shells. These gigantic shells are hollow spheres. The lower half is filled with water, and the upper half is at least initually empty. The Bhagavatam also states that our particular universe is the smallest of all the universes, and yet the space inside the shell measure four billion miles in diameter, while the shell itself is billions of miles thick.
Maha-vishnu expands his personality and enters each universe as Garbhodakashayi Vishnu. Garbhodakashayi Vishnu then generates Brahma, the first living entity in the universe.
There are many other contrasts between the Vedic version of creation and other versions, both theistic and atheistic. The Bhagavatam and other Vedic texts analyze the relation of time to universe and to the supreme lord, the role and development of each material element, the origin of gravity, and many other details of the creation. At each step the Vedas reveal a unique understanding of the creative process.
Many people will argue that few if any if the Vedic description can be scientifically proven. But neither can they be “scientifically” disproven. How can you prove of disprove the gigantic form of Maha-vishnu?
And why should we not at least consider the Vedic literature as evidence? It is the oldest, most voluminous, and must consistent body of literature known to man, and it contains information not only of the creative process, but of every science human society needs, including medicine, economics, and so on. By it’s comprehensive nature alone, the Vedic literature deserves serious study by researchers in every field.
Devotees of Krishna accept Vedic statements as evidence as axiomatic truths not due merely to the length and detail of the Vedic texts, but because the author of the Vedas is Krishna. In the bhagavad-gita Krishna says, “by all the Vedas, I am to be known. Indeed, I am the compiler of vetanta, and I am the knower of the Vedas. “For the devotees, at least, statements made by the absolute Truth are perfect evidence, irrefutable proof…. Lord Vishnu..🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏