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THE PATH OF PERECTION
Therefore Kṛṣṇa is called the reservoir of all pleasure. If, upon leaving this body, we transfer ourselves to the spiritual world—to Kṛṣṇa’s planet or any other spiritual planet—we attain a similar body full of  sac-cid-ānanda .
The spirit soul is a very minute particle within the body. It cannot be seen like the external body, but it is sustaining the external body. The object of the  ṣaṭ-cakra  system is to locate the soul at the topmost part of the head. From there, one who is perfect in  dhyāna-yoga  can transfer himself to a higher planet at will. That is the perfection of this type of  yoga . The  dhyāna-yogī  is somewhat like a traveler who thinks, “Oh, let me see what the moon is like, then I will transfer myself to higher planets.” He goes from here to there in the universe, just as on earth travelers go from New York to California or Canada. But a Kṛṣṇa conscious person is not interested in such interplanetary travel within the material universe. His goal is service to Kṛṣṇa and transferral to the spiritual sky.
om ity ekākṣaraṁ brahma vyāharan mām anusmaran yaḥ prayāti tyajan dehaṁ sa yāti paramāṁ gatim
“After being situated in this  yoga  practice and vibrating the sacred syllable  oṁ , the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets.” (Bg. 8.13)  Oṁ , or  oṁkāra , is the concise form, or impersonal form, of the transcendental vibration. The  dhyāna-yogī  should vibrate  oṁ  while remembering Kṛṣṇa, or Viṣṇu, the Supreme Personality of Godhead. The impersonal sound of Kṛṣṇa is  oṁ , but the sound  Hare Kṛṣṇa  contains  oṁ . Whatever the case, the entire  yoga  system aims at concentration on Viṣṇu. Impersonalists may imagine a form of Viṣṇu, but the personalists do not imagine; they actually see the form of the Supreme Lord. Whether one imagines or factually sees, one has to concentrate his mind on the Viṣṇu form. Here the word  mām  means “unto the Supreme Lord, Viṣṇu.” If one can remember Viṣṇu upon quitting this body, he can enter into the spiritual kingdom.
Destination After Death
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One who is intelligent naturally thinks, “I am permanent and eternal. Why should I be interested in things that are not permanent?” Actually, no one wants an existence that is temporary. If we are living in an apartment and the landlord asks us to vacate, we have to do so, whether we want to leave or not. However, if we move to a better apartment, we are not sorry. It is our nature, however, to want to remain wherever we live. That is because we are permanent and want a permanent residence. Our inclination is to remain. Therefore we don’t want to die. We don’t want the miseries of birth, old age, disease, and death. These are external miseries inflicted by material nature, and they attack us like some fever. In order to extricate ourselves, we have to take certain precautions. To get rid of these miseries, it is necessary to get rid of the material body, because these miseries are inherent in material existence.
Thus by vibrating  oṁ  and leaving the material body thinking of the Supreme Lord, the  yogī  is transferred to the spiritual world. Those who are not personalists, however, cannot enter into the spiritual planet of Lord Śrī Kṛṣṇa. They remain outside, in the  brahmajyoti  effulgence. Just as the sunshine is not different from the sun globe, the  brahmajyoti  effulgence of the Supreme Lord is not different from the Supreme Lord. The impersonalists are placed in that  brahmajyoti  as minute particles. We are all spiritual sparks, and the  brahmajyoti  is full of these spiritual sparks. In this way, the impersonalists merge into the spiritual existence; however, individuality is retained, because the spirit soul is constitutionally an individual. Because the impersonalists don't want a personal form, they are placed and held in the impersonal  brahmajyoti . There they exist just as atoms exist within the sunshine. The individual spiritual spark remains within the  brahmajyoti  as if homogeneous.
As living entities, we all want enjoyment. We do not simply want existence. We are constitutionally  sac-cid-ānanda —eternal ( sat ), full of knowledge ( cit ), and full of bliss ( ānanda ). Those who enter the impersonal  brahmajyoti  cannot remain there eternally with the knowledge that “Now I am merged. I am now one with Brahman.” Although there is eternality and knowledge, bliss ( ānanda ) is lacking. Who can remain alone in a room year after