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THE PATH OF PERECTION
as a hungry man eats, he feels immediate satisfaction and says, “No, I don’t want any more. I am satisfied.” This satisfaction is a characteristic of the Krsna conscious man.
brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām
“One who is thus transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.” (Bg. 18.54)
As soon as one is spiritually realized, he feels full satisfaction and no longer hankers after flickering material enjoyment. As stated in the Second Chapter of  Bhagavad-gītā  (2.59),
vișayā vinivartante  
 nirāhārasya dehinaḥ  
 rasa-varjaṁ raso 'py asya  
 paraṁ drṣṭvā nivartate
“The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.” A doctor may tell a diseased man, “Don’t eat this. Don’t eat that. Don’t have sex. Don’t. Don’t.” In this way, a diseased man is forced to accept so many “don’ts,” but inside he is thinking, “Oh, if I can just get these things, I’ll be happy.” The desires remain inside. However, when one is established in Kışına consciousness, he is so strong inside that he doesn’t experience the desire. Although he’s not impotent, he doesn’t want sex. He can marry thrice, but still be detached.  Param dışıva nivartate.  When something superior is acquired, one naturally gives up all inferior things. That which is superior is the Supreme Personality of Godhead, and atheism and impersonalism cannot give us this. He is attained only by unalloyed devotion.
The Path of Perfection
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purușaḥ sa paraḥ pārtha  
 bhaktyā labhyas tv ananyayā  
 yasyāntaḥ-sthāni bhūtāni  
 vena sarvam idaṁ tatam
“The Supreme Personality of Godhead, who is greater than all, is attained by unalloyed devotion. Although He is present in His abode, He is all-pervading, and everything is situated within Him.” (Bg. 8.22) The words  puruṣaḥ sa paraḥ  indicate the supreme person who is greater than all others. This is not a void speaking, but a person who has all the characteristics of personality in full. Just as we are talking face to face, when we reach the supreme abode we can talk to God face to face. We can play with Him, eat with Him, and everything else. This state is not acquired by mental speculation but by transcendental loving service ( bhaktyā labhyaḥ ). The words  tv ananyayā  indicate that this  bhakti  must be without adulteration. It must be unalloyed.
Although the Supreme Personality is a person and is present in His abode in the spiritual sky, He is so widespread that everything is within Him. He is both inside and outside. Although God is everywhere, He still has His kingdom, His abode. The sun may pervade the universe with its sunshine, yet the sun itself is a separate entity.
In His supreme abode, the Supreme Lord has no rival. Wherever we may be, we find a predominating personality. In the United States, the predominating personality is the President. However, when the next election comes, the President will have so many rivals, but in the spiritual sky the Supreme Lord has no rival. Those who want to become rivals are placed in this material world, under the conditions of material nature. In the spiritual sky there is no rivalry, and all the inhabitants therein are liberated souls. From  Śrīmad-Bhāgavatam  we receive information that their bodily features resemble gods. In some of the spiritual planets, God manifests a two-armed form, and in others He manifests a four-armed form. The living entities of those planets have corresponding features, and one cannot distinguish who is God and who is not. This is called  sārūpya-mukti  liberation, wherein one