the transcendental existence of all the stars that float in the spiritual heaven and where all the inhabitants are eternally liberated souls. Spiritual variety is eternally independent of all material conditions, and is identical with God, since both are absolute. In the transcendental realm, bliss finds its full flavor in variety.
Through the acquisition of perfect spiritual knowledge, one frees oneself from the cycle of the dead and rebirths and one becomes qualitatively the equal of God, the Supreme Person. This does not mean, of course, that one loses one's individuality, one's soul identity distinct from God. Those who reach the absolute planets of the spiritual world, serve the Supreme Lord with love and devotion, and keep their gaze fixed on Krishna, God, the Supreme Person. Thus, even after liberation, the realized soul does not lose its own identity.
In a general way, all knowledge acquired in this material world is defiled by the three gunas, the three attributes and modes of influence of material nature; virtue, passion and ignorance. But there is knowledge that is not: it is called spiritual and absolute. Once established in this knowledge, the being is at the same spiritual level as the Supreme Person. Men deprived of knowledge of the spiritual world maintain that after having freed themselves from material acts, acts of the body, the spiritual soul loses all form and all differentiation. In reality, just as diversity exists in this material world, so it exists in the spiritual world. Those who ignore this truth see spiritual existence as incompatible with diversity. In the spiritual world, however, everyone is endowed with a spiritual form. There are spiritual activities, which constitute the spiritual existence, described as devotional. Nothing is soiled there; each one, qualitatively, is the equal of the Supreme Lord. In order to obtain this absolute knowledge, man must develop in himself all the spiritual qualities. And once these qualities are fulfilled, he will no longer be affected by the creation or the destruction of the material universe.
The spiritual world, unlike the ignorant truth data, is not empty of variety. Now, the spiritual realm is just as rich in variety as the material universe. In fact, we can also see trees, magnificent gardens composed of splendid flowers unknown in this material world, houses, roads, carts; vehicles, aircraft, in short, everything is there, except the vicissitudes of matter. The land is full of spiritual gems (cintamani) and forests abound in wish-trees.
The trees-to-wishes. The spiritual world is populated with trees that give any fruit that one might desire. In the world where we live, the material universe, the mango tree can not give more grapes than the vine of mangos. But in the spiritual world, the same tree can give us mangoes and grapes. These are called "wish-trees."
The house of Kṛiṣhṇa, this transcendental place where life is all eternity, happiness and knowledge, where we also find in abundance vegetables, milk, jewels, beautiful houses and gardens maintained by charming young ladies, all goddesses of fortune. In the spiritual world, where the attributes and modes of influence of material