28 Beyond Birth and Death
unto the sun itself. In the spiritual sky the imperson-
alists 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 exis-
tence. 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 re-
tained, 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 com-
posed of so many atomic particles, so the brahma-
jvoti is composed of so many spiritual sparks.
However, as living entities, we want enjoyment.
Being in itself is not enough. We want bliss (ananda)
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 homo-
geneously with Brahman, but they cannot have that
eternal ananda, 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 im-
personally into the existence of the Supreme, there
is every chance of falling down again into the mate-
rial world in order to acquire some association. This is
the verdict of Srimad-Bhagavatam, Astronauts may
travel thousands and thousands of miles, but if they
