Nārada Ṛṣi, Nārada Muni, says: "You just try to describe the glories of Kṛṣṇa." And what is that? The question may be, "Then how shall I glorify Him?" He says, idaṁ hi viśvaṁ bhagavān ivetaraḥ: "You study everything and dovetail with Kṛṣṇa."
Idam, "This world, this cosmic manifestation . . ." Idaṁ jagat. Jagat means this cosmic manifestation; idam, this, bhagavān . . . "it is Kṛṣṇa." That means, "Try to preach or try to teach the people in general that everything belongs to Kṛṣṇa, everything is manifestation of Kṛṣṇa's energy." But not impersonalist.
If . . . the impersonalists' view is that if everything is Kṛṣṇa . . . that is the . . . that is their material way of thinking. Just like if you take a big paper and, I mean to say, cut into pieces, and the pieces are distributed, strewn over, then the original paper is lost. So their theory is, "If Kṛṣṇa is everything—Kṛṣṇa has expanded in this world, in cosmic manifestation—then Kṛṣṇa has no form, separate form." That is their theory.
But the Vedic injunction is, "No. It is not like that." Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation), Kṛṣṇa is so full that even Kṛṣṇa expands million times, still, He's the same thing, Kṛṣṇa. That is Kṛṣṇa. Kṛṣṇa is person. And even He expands, Kṛṣṇa, in many ways . . . parāsya śaktir vividhaiva śrūyate (Śvetāśvatara Upaniṣad 6.8, CC Madhya 13.65, purport). This is the fine philosophy. One has to understand how Kṛṣṇa, in spite of His being a person—He's person, without any doubt—He has expanded in so many universes, so many manifestations. Yes.
So I was . . . while this morning I was walking, I was talking with Devānanda that how Kṛṣṇa expands. It is common sense affair. Just like a small seed in a fruit—that seed you sow, it becomes a big tree. And from that big tree, again millions of fruits come out. And again from that, each fruit, there are millions of trees. We can see the potencies. Even in our material existence we see so much potencies in everything.