So our Kṛṣṇa consciousness movement is not one-sided. It is not that people may think that they are sentimentalist and simply chanting and dancing. No. There is volumes of philosophy of life, from all angles of vision. Dharma, artha, kāma, mokṣa (SB 4.8.41, CC Adi 1.90). From the point of religion, from the point of economic development, from the point of sense gratification and from the point of ultimate liberation, go back to home, back to Godhead. It is so nice movement.
Unfortunately . . . of course, people are gradually trying to understand the gravity of this movement, but at least you should know the gravity of this movement. It is not ordinary movement. It is not a sentimental. It is most scientific, authorized movement, how to make people happy in this world and in the next. Dharma, artha, kāma, mokṣa. Because ultimately, he must have liberation. This is the chance.
Now, this liberation, there are different types of liberation, five kinds of liberation: sāyujya-mukti, sārūpya-mukti, sālokya-mukti, sārṣṭi-mukti . . . hmm, sāyujya, sārūpya, sālokya, sārṣṭi, sāmīpya. Mukti, liberation. There are different kinds of liberation. The first liberation, as the jñānīs or the speculators want, it is another side of voidism, to merge into the existence of the Absolute. They don't want varieties.
Because they have got a very bad experience of the varieties in the material world, they, as soon as there is question of varieties, they become shuddered, "Oh, again varieties?" They do not know that there is blissful varieties in association with Kṛṣṇa. They cannot accommodate in their brain, on account of poor fund of knowledge. Therefore they want sāyujya-mukti, to merge into the existence of the . . . to become one with the Supreme.
That is possible. You can have it. But if you lose your individuality, then you can get eternity, but you cannot get blissful life of knowledge, because you lose your individuality. So that is suicidal. But a living entity, being individual soul, he cannot remain in that impersonal state of life. Because the other two factors, namely acquire knowledge and acquire blissful life, is wanting there. It is simply negation of these material varieties. Or eternity only—sat. But there are two other parts, cit and ānanda. That is absent there.
So because it is not fully realized, therefore such living entities who take sāyujya-mukti, they again fall down in due course of time. Because he doesn't get in the sāyujya-mukti the other two parts, component parts of his life, blissfulness and knowledge, full knowledge