We do not forget things so long the form continues. But when the form changes, we forget. Every night we have got this experience. Our form is lying on the bed, but I am dreaming in a different form. I am flying in the sky and forgetting that my real form is lying on the bed. You forget. We forget that, "I am American" or "I am the son of such-and-such gentleman" or . . . everything forgotten. Every night we have got this experience. So as soon as the form is forgotten, then everything is forgotten—with reference to the context.
So this universal form . . . the impersonalists, they are very much fond of this universal form. It is very favorable. But what is this universal form? This universal form is external expansion of the supreme form, Kṛṣṇa. You can understand it very easily, that we all living entities, we are a spiritual form, very minute. Materially we cannot understand. But there is a form.
We get the information from the śāstra, although we cannot see it with our material eyes. Śāstra says that every living entity is one ten-thousandth part of the tip of the hair. Śāstra says. Everyone has seen the tip of the hair, but he has no idea how to divide it into ten thousand part. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca. Keśāgra. Agra. Agra means tip; keśa means hair. So you just imagine only that you see the top, tip, of the hair, and divide it into ten thousand parts. That one part is the form of the living entity.