Just like there are many examples. There are Dhruva . . . Viśvāmitra Muni. He undergone all this tapasya. He was a kṣatriya. He wanted to become a brahmin. There was a quarrel between him and a ṛṣi. So he saw the extraordinary power of the ṛṣi, and he wanted to become a brahmin. So he began austerity. But he became also a victim of Menakā, the society girl of heavenly planet. And being entangled, he begot a child. In this way he became implicated, because he was not pure.
So here it is said that even if you perform austerity, penances, the worldly circumstances are so implicated that it will involve you some way or other again into the material modes of nature. There are many instances. Many sannyāsīs, they give up this world that it is mithyā—all false, "Let me take to Brahman." But again they become implicated to philanthropic work, welfare activities. If this world is false, why you are attracted to the welfare activities? If it is false in your opinion . . .
We say it is not false. Our philosophy is . . . we don't say that the world is false, we say the world is temporary. How it can be false? If God created this world, if God is true, how His creation can be false? We don't approve this philosophy. We accept that this is not false, but this is temporary. And because it is creation of God, because He's Absolute Truth, it is also true. Simply we are seeing it otherwise.
Just like I'm claiming something within this world as my property. That is false. But this is someone's property—that is fact. That is God's property. Īśāvāsyam idaṁ sarvam (ISO 1). Not that the property is false. Just like this house, this building, this nice room, it is so nicely decorated; there is electric light. If somebody says: "It is false," how it is false? It is not false. Why I shall say false?