That my book, that Easy Journey to Other Planet . . . one gentleman, he became very much enthusiastic that, "Oh, we can go to the other planet?" And "Yes, you can go. Read this book." "Then I shall come back again?" "And why you shall come back again? You shall remain there." "No, no, no. I don't want that. I don't want that. I shall go and come back."
So this is the, I mean, the mentality. Why this mentality? The mentality is that "Without varieties we cannot enjoy." Variety is the mother of enjoyment. So the impersonal Brahman realization, or Paramātmā realization, does not give us steady ānanda. We want ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). The living entity, or Brahman, or Para-brahman . . . just like our Kṛṣṇa: He's Para-brahman. He's enjoying ānanda. Similarly, we also, being part and parcel of Kṛṣṇa, mamaivāṁśo jīva . . . (BG 15.7), we want ānanda. So ānanda cannot be in impersonalism or voidism. That is not possible. Ānanda means varieties. When you get varieties of foodstuff made of the same ingredient—same, I mean to say, grains or milk and sugar—but we can prepare hundreds and thousands of preparation—at least hundred preparation—and we enjoy: this is peṛā, this is burfī, this is kṣīra, this is rābṛi, this is dahī, and so many things. So variety is required. Variety is required. So therefore the last word of tattva-jñāna is to understand Kṛṣṇa, who is full of variety.
So here Kapiladeva is tattva-mārga, tattva-mārga-agra-pradarśanam. So Kapiladeva is the incarnation of Supreme Personality of Godhead. He would explain to His mother. That we shall read from the next verse, what is tattva and how we can approach the tattva-jñāna and how we can enjoy. Not that simply dry speculation. Dry speculation. One . . . that professor who has said that, "This Bhaktivedanta's book is not dry speculation. Order all the books made by him." So our this Kṛṣṇa consciousness is not dry speculation. There are varieties, but they are spiritual varieties. People misunderstand that these varieties are material things. They want nirviśeṣa, nirākāra, void. But our philosophy is not voidness. It is full of varieties and full of transcendental bliss.