Kṛṣṇa is everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi (Bs. 5.35). He is everywhere. So how it can be impersonal? Therefore the jñānam which considers of impersonality without any varieties, that is not jñānam. That is not niḥśreyasārthāya—that is simply a temporary appeasement, that because I am disgusted with this material varieties, let it be zero, void. That is a temporary solace. We cannot remain without varieties. That is not possible. If there is nobody here, and you sit down, make meditation, you can sit down for fifteen minutes or twenty minutes, then you will go away. This is not possible. Because the spirit soul, either the Supreme Personality of Godhead, the Supreme Soul, or the living entity, he is also spirit, both of them are Brahman—Para-brahman and ordinary Brahman. We are ordinary Brahman, and Kṛṣṇa is the Supreme Brahman. So Brahman, either Supreme or ordinary, is seeking after happiness. That is Brahman life—seeking after happiness. Just like Kṛṣṇa is Para-brahman, but He is also seeking happiness with Rādhārāṇī and the gopīs and the cowherds boy and the cows and the calves.
So ānanda, the spiritual happiness, is not without varieties. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Spirit, Brahman, Para-brahman, is full of happiness, and how happiness can be possible without varieties? Variety is the mother of enjoyment. Therefore this nirviśeṣa, nirākāra, or without any varieties, or voidness, this is not perfect knowledge. That is not self-realization. Self-realization is to understand that, "I am spirit soul. I do not belong to this material world. I am Brahman, not matter." That is called so 'ham, ahaṁ brahmāsmi. But they have misinterpreted in a different way. So 'ham means, "I am the Supreme Lord." That is craziness. You are not Supreme Lord, but you are of the same quality. As Kṛṣṇa, the Supreme Lord, He is also seeking enjoyment, and because you are also part and parcel of Kṛṣṇa, you are also seeking enjoyment. But you are seeking enjoyment in a field which is just opposite, in the material world.
What is that material world? Material world means forgetting Kṛṣṇa. Kṛṣṇa is covered. Kṛṣṇa is there. Kṛṣṇa is aṇḍāntara-stha-paramāṇu. But they have no Kṛṣṇa consciousness. Whole world, you analyze, there is no Kṛṣṇa consciousness, there is no God consciousness. Rather they are declining, "There is no God," "God is dead," "I am God," "You are . . ." Because they have no information, no information of. That is material world. That is the difference between material world and spiritual world. Spiritual world means there is full consciousness of the existence of God, and material world means to full forgetfulness of God. This is the difference between material world and the spiritual world. So if you bring, in the material world also, Kṛṣṇa consciousness, then it is spiritual world. How it is possible? Yes, it is possible. Just like you put one iron rod in the fire, it will become gradually warm, warmer, warmer, then the iron rod will be red hot, and if that redness you will touch anywhere, it will burn you. It is no more iron rod; it is fire. So you keep yourself always in Kṛṣṇa consciousness, then even if you possess this material body, you will be in the spiritual world. This is called jñānam. Jñānam ātma-darśanam, jñānaṁ niḥśreyasāya.
So we have to come to this platform, spiritual platform. We are suffering on account of being on the material platform. So by keeping yourself always in the fire of Kṛṣṇa, or Kṛṣṇa consciousness, you are transferred to the spiritual world. Very nice example, this iron rod, red hot. You cannot use it for any other purpose. It is simply for burning. Similarly, you can become Kṛṣṇa-ized. That we have already discussed in the previous verses. The . . . anyone who is fully absorbed in Kṛṣṇa consciousness in devotional service, he is two kinds of external body, namely the gross body, material body—this gross body made of earth, water, fire, air and sky—and the subtle body made of mind, intelligence and ego. These two kinds of body becomes dissolved. Just like if you eat something, put into your stomach, and if you have got good digestive function, then everything will be digested. Similarly, if you become Kṛṣṇa conscious, spiritualized, the material activities will have no effect. It is dissolved. Otherwise, any material things you will do, it will have repercussion, or reaction. That is stated in the Bhagavad-gītā: yajñārthe karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ (BG 3.9). Yajñārthe. Yajña means Kṛṣṇa, Yajña-puruṣa, Yajñeśvara. Kṛṣṇa's another name is Yajñeśvara. Bhoktāraṁ yajña-tapasām (BG 5.29), Kṛṣṇa says. Yajña-tapasām, bhokta. So therefore there is Yajñeśvara. So whatever you do for Kṛṣṇa, it will have no reaction—digest everything. And if you do not do for Kṛṣṇa, then it will take time to digest.
Therefore here it is said, jñānaṁ niḥśreyasārthāya puruṣasya ātma-darśanam. Puruṣa. Puruṣa means the enjoyer. So here in this material world, either the so-called man and so-called woman, everyone is hankering after sense enjoyment. Therefore all of them together has been described as puruṣa. A woman is not puruṣa, but by mentality she is puruṣa, because she also wants to enjoy. Although she has got the body of being enjoyed, but she has the mentality of enjoying. Therefore everyone is described, although by nature everyone is prakṛti, not puruṣa. Prakṛti means enjoyed. That is stated in the Bhāgavatam, prakṛti me bhinnā aṣṭadhā. This material body is made of earth, water, fire, air, sky. That is prakṛti. Bhinnā, separated. Itas tu viddhi me prakṛtiṁ parām (BG 7.5). There is another nature, that is parā prakṛti. That is spiritual nature. And how I can understand? Now jīva-bhūta. You can understand that parā-prakṛti is the living entity, yayedaṁ dhāryate jagat (BG 7.5), which is sustaining this material nature. So actually in the Bhagavad-gītā they . . . both of us are described as prakṛti, not puruṣa. Puruṣa is Kṛṣṇa. Therefore Arjuna, when he realized after reading Bhagavad-gītā, he addresses Kṛṣṇa as puruṣa. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣa śāśvata (BG 10.12). We are . . . not that you have become puruṣa now, but śāśvata, eternal.