Kṛṣṇa, you will never find alone. Therefore as soon as we speak "Kṛṣṇa," you must know there are so many associates. Kṛṣṇa . . . just like if I say the president is coming, so one should know the president is not coming alone. He must be accompanied by his secretaries, by his military aide-de-camp, and so many other people, cabinet members. At least one dozen person are coming with him, or with some soldiers, bodyguards. So similarly, when you mean Kṛṣṇa, or God, you should immediately know that He is not alone. He is not impersonal, void. He is full with opulence, full with associates. Therefore this description is of the spiritual world in the Brahma-saṁhitā, Vedic literature, cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa lakṣāvṛteṣu surabhīr abhipālayantam (Bs. 5.29). This is the trees, plants and animals. Then lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ govindam ādi-puruṣaṁ tam ahaṁ . . . He is not only in this surrounding of cintāmaṇi bricks, houses and desire trees, many, many cowherd, not only the cows, surabhi, and the river, but also many thousands of Lakṣmī, goddess of fortune. That is Kṛṣṇa. That is the essence.
So one has to realize this. That is jñānam. Jñānam does not mean that because I am disgusted with this material world, to make this material world . . . not make. The material cannot be also made into zero, but we can imagine also something where there is no more these trees and houses and animals and woman and this and that—everything is finished. Nirākāra. Nirākāra: all kinds of ākāra, or forms, nirviśeṣa. Visesa means with varieties, and nirviśeṣa means without varieties. This is Māyāvāda philosophy: finish this viśeṣa, the varieties. Simply realize "I am," ahaṁ brahmāsmi, so 'ham, like that. But that is not jñānam. That is not jñānam. That will be explained, one after another. Because nirviśeṣa . . . there is no possibility of nirviśeṣa. That I explained to you. As soon as you say "Kṛṣṇa," immediately you have to think of Kṛṣṇa's paraphernalia. Not Kṛṣṇa alone.
So everywhere Kṛṣṇa is there.
- īśvaraḥ sarva-bhūtānāṁ
- hṛd-deśe 'rjuna tiṣṭhati
- bhrāmāyān sarva-bhūtāni
- yantrārūḍhāni māyayā
- (BG 18.61)
Kṛṣṇa is everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi (Bs. 5.35). He is everywhere. So how it can be impersonal? Therefore the jñānam which considers of impersonality without any varieties, that is not jñānam. That is not niḥśreyasārthāya—that is simply a temporary appeasement, that because I am disgusted with this material varieties, let it be zero, void. That is a temporary solace. We cannot remain without varieties. That is not possible. If there is nobody here, and you sit down, make meditation, you can sit down for fifteen minutes or twenty minutes, then you will go away. This is not possible. Because the spirit soul, either the Supreme Personality of Godhead, the Supreme Soul, or the living entity, he is also spirit, both of them are Brahman—Para-brahman and ordinary Brahman. We are ordinary Brahman, and Kṛṣṇa is the Supreme Brahman. So Brahman, either Supreme or ordinary, is seeking after happiness. That is Brahman life—seeking after happiness. Just like Kṛṣṇa is Para-brahman, but He is also seeking happiness with Rādhārāṇī and the gopīs and the cowherds boy and the cows and the calves.