If one gets something superior, he naturally gives up all inferior things. We want enjoyment, but impersonalism and voidism have created such an atmosphere that we have become addicted to material enjoyment. There must be enjoyment in connection with the Supreme Person (purusah sa parah), whom we can see face to face. In the spiritual sky we are able to speak personally with God, play with Him, eat with Him, etc. All of this can be attained by bhaktyatranscendental loving service. However, this service must be without adulteration, that is to say, we must love God without expecting material remuneration. Loving God to become one with Him is also a form of adulteration.

One of the major differences between the spiritual sky and the material sky is that in the spiritual sky the head or leader of the spiritual planets has no rival. In all cases, the predominating personality in the spiritual planets is a plenary expansion of Sri Krsna. The Supreme Lord and His multifarious manifestations preside over all the Vaikuntha planets. On earth, for instance, there is rivalry for the position of president or prime minister, but in the spiritual sky everyone acknowledges the Supreme Personality of Godhead to be supreme. Those who do not acknowledge Him and attempt to rival Him are placed into the material universe, which is just like a prison house. As in any city there is a prison, and the prison forms a very insignificant part of the whole city, so the material universe is a prison for the conditioned souls. It forms an insignificant part of the spiritual sky, but it is not outside the spiritual sky, just as a prison is not outside of the city.

The inhabitants of the Vaikuntha planets in the spiritual sky are all liberated souls. In Srimad-Bhagavatam we are informed that their bodily features are exactly like Gods. On some of these planets God is manifested with two arms, and on others He has four. The inhabitants of these planets, like the Supreme Lord, also manifest two and four arms, and it is said that one cannot distinguish between them and the Supreme Person. In the spiritual world there are five kinds of liberation. Sayujya-mukti is a form of liberation in which one merges into the impersonal existence of the Supreme Lord, called Brahman. Another form of liberation is sarupya-mukti, by which one receives features exactly like Gods. Another is salokya-mukti, by which one can live in the same planet with God. By sarsti-mukti one can have opulences similar to the Supreme Lords. Another type enables one to remain always with God as one of His associates, just like Arjuna, who is always with Krsna as His friend. One can have any of these five forms of liberation, but of the five the sayujya-mukti, merging with the impersonal aspect, is not accepted by Vaisnava devotees. A Vaisnava wishes to worship God as He is and retain his separate individuality to serve Him, whereas the Mayavadi impersonal philosopher wishes to lose his individuality and merge into the existence of the Supreme. This merging is recommended neither by Sri Krsna in Bhagavad-gita nor by the disciplic succession of Vaisnava philosophers. Lord Caitanya Mahaprabhu wrote on this subject in His Siksastaka (4):

Although Sri Krsna indicates that He can be easily reached by one who is devoted to Him, there is an element of risk involved for the yogis who practice other methods of yoga. For them, He has given directions in Bhagavad-gita (8.23) regarding the proper time to leave the gross body.

This is all by chance. We do not know when we are going to die, and we may die accidentally at any time. But for one who is a bhakti-yogi, who is established in Krsna consciousness, there is no question of chance. He is always sure.

It has already been ascertained that at the time of death, if one can think of Krsna, he is immediately transferred to the abode of Krsna.

Merely by chanting we can have all the advantages of personal association with Krsna. Lord Caitanya Mahaprabhu, who is not only considered to be a realized soul but an incarnation of Krsna Himself, has pointed out that in this age of Kali, although men have no real facilities for self-realization, Krsna is so kind that He has given this sabda (sound incarnation) to be utilized as the yuga-dharma, or way of realization of this age. No special qualification is necessary for this method; we need not even know Sanskrit. The vibrations of Hare Krsna are so potent that anyone can immediately begin chanting them, without any knowledge of Sanskrit whatsoever.