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.
So you cannot neglect these varieties of taste. That is enjoyment. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). We are all ānandamaya, joyful. Therefore there must be varieties. Without varieties, there is no joy. Simply hackneyed, one thing, "Brahman, Brahman, Brahman," nobody likes it. They keep with "Brahman, Brahman," they fall down or they again comes to the explanation of this Bhāgavatam. I have seen so many Māyāvādī sannyāsīs, by "Brahman, Brahman," they could not attract audience. Then come to Bhāgavata reading and explains in nonsense way all the Bhāgavata, Māyāvādī. But they come to . . .
Because Bhāgavata is full of varieties. But they explain their own way. I have seen one big Māyāvādī sannyāsī explaining Bhāgavata, that "God became pleased . . ." in some stanza. "So if you become pleased, then God becomes pleased." This was his explanation. If I am pleased by drinking wine, then God is also pleased. This is his explanation. Yes. I'm a grand debauch. By debauchery I am pleased. So God is also pleased by my debauchery. Because God and I, the same. This is their explanation.