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Beyond Birth and Death
unto the sun itself. In the spiritual sky the impersonalists remain in the effulgence of the Supreme Lord, the  brahmajyoti . The impersonalists are placed in the  brahmajyoti  as spiritual sparks, and in this way the  brahmajyoti  is filled with spiritual sparks. This is what is meant by merging into the spiritual existence. It should not be considered that one merges into the  brahmajyoti  in the sense of becoming one with it; the individuality of the spiritual spark is retained, but because the impersonalist does not want to take a personal form, he is found as a spiritual spark in that effulgence. Just as the sunshine is composed of so many atomic particles, so the  brahmajyoti  is composed of so many spiritual sparks.
However, as living entities, we want enjoyment. Being in itself is not enough. We want bliss ( ānanda ) as well as being ( sat ). In his entirety, the living entity is composed of three qualities—eternality, knowledge and bliss. Those who enter impersonally into the  brahmajyoti  can remain there for some time in full knowledge that they are now merged homogeneously with Brahman, but they cannot have that eternal  ānanda , bliss, because that part is wanting. One may remain alone in a room for some time and may enjoy himself by reading a book or engaging in some thought, but it is not possible to remain in that room for years and years at a time, and certainly not for all eternity. Therefore for one who merges impersonally into the existence of the Supreme, there is every chance of falling down again into the material world in order to acquire some association. This is the verdict of  Śrīmad-Bhāgavatam . Astronauts may travel thousands and thousands of miles, but if they