Just like foolish persons sometimes commit suicide or they talk of suicide. The whole thing is zero, wants to make the life zero. That is their happiness. Śūnyavādi. Because they have no experience that there is another life, going back to home, back to Godhead. There also, Kṛṣṇa is eating, Kṛṣṇa is dancing, Kṛṣṇa is playing, Kṛṣṇa is killing. Everything is there. They are all transcendental. Everything is there. Here, only perverted reflection, false reflection only.
There are five principal rasas: śānta, dāsya, sākhya, vātsalya, mādhurya. Here also, the same rasas are here—śānta, dāsya . . . just like I am sitting in this comfortable seat. This is śānta, śānta-rasa. The throne is giving me service in silence. This is called śānta-rasa. Above this, somebody is giving me flower, sandalwood. This is called dāsya-rasa, serving. Better than. This is silent; there is work. The śānta-rasa, dāsya-rasa, then, again develop, sākhya-rasa, more intimate, friendly. Then vātsalya-rasa, more intimate. Just like the parental affection. And more intimate, conjugal love. Just like young boy, young girl, try to love one another.
So these rasas are there, Vṛndāvana. Kṛṣṇa is in love with the gopīs. He is playing with friends, cowherd boys. His affectionate mother, Yaśodā, feeding Him, and there are servants also, serving Kṛṣṇa. And the trees, the water, the flowers, they are serving silently. Pañca-mukhya-rasa, five chief mellows, humors. The same thing is here also. Here also the śānta-rasa, sākhya-rasa, dāsya-rasa is there. But that is mixed with material grains. Just like sweet rice. Sweet rice is very nice, but if it is mixed with some grains of sand, just imagine. How it is pleasurable?
So all the rasas . . . the Māyāvāda philosopher, they have eaten sweet rice with grains, with sand grains. Therefore when you offer him next sweet rice, "Oh, I have got taste. Don't supply it." Or "I wish to live without eating—zero." This is Māyāvāda philosophy, try to understand: impersonal, making everything zero, without any varieties. Nirviśeṣa-śūnyavādi. Nirviśeṣa means without any varieties, and śūnyavādi means zero, voidist. So two kinds of Māyāvādīs, generally headed by Saṅkara philosophy and Buddha philosophy.
But our position is transcendental, above. Karmīs . . . karmīs, they are on the material field. They are trying to enjoy on the material platform. Jñānīs, they are trying to make it variety-less, and the Buddhists, they are trying to make it zero. Our philosophy is substance. This is difference: substance, reality. Vāstava-vastu, real reality, not the false thing.
So these people, the voidists and impersonalists, because they have no information of the Supreme Lord and His activities . . . activities are there. Kṛṣṇa is coming, showing His activity. But they will say: "It is māyā. Kṛṣṇa is māyā." Although Kṛṣṇa is practically showing them that it is not māyā, it is completely spiritual, but their dull brain cannot accommodate that Kṛṣṇa is Supreme Absolute Truth. Therefore the so-called scholars, when Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65)—Kṛṣṇa says: "Just become My devotee, offer your obeisances unto Me, always think of Me," man-manā bhava mad-bhaktaḥ—the scholar, the so-called scholar, says, "This is not to Kṛṣṇa the person. It is to the unborn which is within Him."