Pradyumna: Purport: "Kṛṣṇa is naturally attractive for all living beings because He is the chief eternal amongst all eternals."
Prabhupāda: Yes. Kṛṣṇa, the very name suggests attractive. Kṛṣṇa means all-attractive. He has got, because He's complete, pūrṇa, so He has got all the attractive features from material point of view, spiritual point of view. Therefore His name is Kṛṣṇa. And He delivers the fallen souls from the miserable condition. He attracts and He delivers. Kṛṣṇa. Therefore Kṛṣṇa means Paraṁ Brahman. Paraṁ brahman iti śabdyate. Rāma also, the same thing, Paraṁ Brahman.
So Kṛṣṇa is all-attractive, by opulence, by His power. Our definition of God is very simple. We do not define God as avyakta. Avyakta means "Cannot be explained." If you cannot explain, then what you will understand? The Māyāvādī, they says that God cannot be explained. In the Vedānta-sūtra there is a sūtra: na śabdyāt. I, I forget the . . . God is explainable. Because in the Vedas there are mantras. Sa aikṣata, sa asṛjata. He glanced over the material nature. He created. Sa aikṣata. So these things are explainable.
So we don't say that the Absolute Truth is not explicable. It is explicable. We have got our explanation: pūrṇa. Pūrṇa means complete. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He's also a living entity like us.
(shouting in background) (aside) Ask the rascals to stop talking.
But He's pūrṇa. That is the difference. We are not pūrṇa. We are defective. Especially when we come in the material world, we are defective in so many respects. By nature, we are defective, or not pūrṇa, incomplete, subordinate. He's therefore called the nityo nityānāṁ cetanaś cetanānām. He's complete, the chief all living entities.
So how do we explain it? It is very simple thing. Suppose I am here, and you are here. So you may be better than me. Nobody is equal. You don't find. We don't find. In every respect, two bodies equal you won't find—in bodily features, in qualities, in action, in thinking, in feeling. All you'll find varieties. Var . . . that is . . . variety is enjoyment. If I agree with you in every respect, then where is varieties? Just like if you are given a nice dish of foodstuff. Somebody says: "Give me this one." Another says: "Give me this one." So variety of taste. Although all sweetmeats are made of the same ingredient, sugar and yogurt or curd, but somebody says: "Give me this rasagullā," somebody, "The sandeśa . . ." Somebody says: "Give me pantua." They're made of the same ingredient, but it is different taste.