Śrī Sūta Gosvāmī was narrating the topics of the creation and destruction of the material world, but it appears that the ṛṣis headed by Śaunaka were more inclined to hear of transcendental subjects, which are on a higher level than the physical. There are two classes of men, namely those too addicted to the gross body and the material world, and others, on the higher level, who are interested more in transcendental knowledge. Śrīmad-Bhāgavatam gives facility to everyone, both to the materialist and to the transcendentalist. By hearing Śrīmad-Bhāgavatam in the matter of the Lord's glorious activities both in the material world and in the transcendental world, men can derive equal benefit. The materialists are more interested in the physical laws and how they are acting, and they see wonders in those physical glamors. Sometimes, due to physical glamors, they forget the glories of the Lord. They should know definitely that physical activities and their wonders are all initiated by the Lord. The rose in the garden gradually takes its shape and color to become beautiful and sweet not by a blind physical law, although it appears like that. Behind that physical law is the direction of the complete consciousness of the Supreme Lord, otherwise things cannot take shape so systematically. The artist draws a picture of a rose very nicely with all attention and artistic sense, and yet it does not become as perfect as the real rose. If that is the real fact, how can we say that the real rose has taken its shape without intelligence behind the beauty? This sort of conclusion is due to a poor fund of knowledge. One must know from the above description of creation and annihilation that the supreme consciousness, being omnipresent, can take care of everything with perfect attention. That is the fact of the omnipresence of the Supreme Lord. Persons, still more foolish than the gross materialists, however, claim to be transcendentalists and claim to have such supremeall-pervading consciousness, but offer no proof. Such foolish persons cannot know what is going on behind the next wall, yet they are falsely proud of possessing the cosmic, all-pervading consciousness of the Supreme Person. For them also, hearing of Śrīmad-Bhāgavatam is a great help. It will open their eyes to see that simply by claiming supreme consciousness one does not become supremely conscious. One has to prove in the physical world that he has such supreme consciousness. The ṛṣis of Naimiṣāraṇya, however, were above the gross materialists and the false transcendentalists, and thus they were always anxious to know the real truth in transcendental matters, as discussed by authorities.
(Srimad Bhagavatam-----2:10:49-50-----purport).

The material nature is there, but without the soul's presence, the consciousness being there, it will not work. Therefore as this universe, material cosmic manifestation is working very nicely, you have to accept there is God. You cannot deny. So that consciousness, superconsciousness, that is different. You cannot say that "I am the same. I have got superconsciousness." That is not possible. Then, if you have got superconsciousness, why don't you feel about my pains and pleasure? The superconsciousness is of Viṣṇu. That is all-pervading consciousness. That is also the same. Nature is the same. As I have got my consciousness all over this body, similarly, the superconsciousness is there all over the universe. As I feel pains and pleasure on account of some disturbance on this body, similarly, as soon as we create some disturbance with this universal atmosphere, the supreme consciousness is disturbed. That disturbance is going on. Therefore, in spite of all arrangement... Pūrṇam idaṁ pūrṇam adaḥ pūrṇāt pūrṇam udacyate [Īśopaniṣad, Invocation]. That, by God's creation, everything is complete. There is no flaw. But because we are creating disturbances, the world situation is different.
(Lecture on Bhagavad-Gita-----2:17).

Now, consciousness, the symptom... The presentation of the soul within this body is proved by consciousness. So from Bhagavad-gītā we can understand there are two different qualities of consciousness. One consciousness is that I know about the pain and pleasure of my body, you know about the pains and pleasures of your body, but I do not know the pains and pleasure of your body; neither you know the pains and pleasure of my body. Therefore each and every one of us is individual soul, and our consciousness is limited within the body. Similarly, there is another consciousness and another body. That body is universal body, and that consciousness is universal. That universal consciousness knows your pains and pleasure, my pains and pleasure, and millions and trillions of living entities and bodies. He knows the pains and pleasures of everyone. These are the statements in the Bhagavad-gītā. Kṣetrajñaṁ ca māṁ viddhi sarva-kṣetreṣu bhārata: "As individual soul is conscious, is, only of his body, similarly, I am also conscious of everyone's body." The Supreme Personality of Godhead says that "I am conscious of everyone's body," because He is all-pervading. He is all-pervading. That is all-pervading consciousness. So this all-pervading consciousness, or Kṛṣṇa consciousness, we are preaching, consciousness, all-pervading consciousness, universal consciousness. So our consciousness, when it is dovetailed with universal consciousness, them our consciousness also becomes universal consciousness. What is that? I will give you one example. Just like a motorcar is running at hundred miles speed, and you are running on your cycle at ten miles speed. But if you catch that motorcar, you will also run in hundred miles speed. Although your capacity of bicycle is only ten miles speed, you also run at hundred miles speed. So unless we dovetail our activities with the supreme consciousness, or God consciousness, there cannot be equality, fraternity, or universality as we are hankering after. It is not possible. You can go on crying in the wilderness for universal fraternity, friendship, equality, but if you keep your individuality, individual consciousness, selfish consciousness, there is no possibility of peace or tranquillity in the world. Therefore people are very much anxious at the present moment for peace and tranquillity over the world, but they do not know how that peace can be attained. Peace can be attained. The formula is there in the Bhagavad-gītā. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]. You can attain peace only when you understand that God is the proprietor of everything.
(Lecture at a school, 11th. june, 1968).