Either you are put in the golden cage or iron cage or wooden cage or any cage—cage is cage. And so . . . so long you are not free . . . just like the bird is kept into the cage. He's unhappy. He's unhappy. It may be golden cage; it doesn't matter. Similarly, we cannot be happy with this encagement. We must be free from the encagement. Freedom. That is called liberty, mukti. That is required. So the Māyāvādī philosophers, they do no know that, "Suppose, even I get free, so where shall I go?" He thinks, I shall, I shall be free in the sky." Just like impersonalism. Sky is impersonalism. So if suppose a bird is given freedom, but he flies in the sky, will he be happy? No. That also he'll not be happy. Then he'll again think of that, "It was better to remain in the cage. Now what is the value of my this freedom? I'm not happy," I'll again go back to the cage. You will see in India. There is a bird, titil. Titil. The man who keeps that bird in the cage, sometimes he takes it to the open field, and he opens the door, opens the door, and the bird walks, sometimes flies. He is given freedom. Then again the man, (makes sound) tsk-tsk-tsk-tsk. He says like that, and the bird comes again within the cage. You'll see. If you have seen, those who are Indian. But he thinks that, "I have been given freedom now. But where shall I go? Where shall I go? I have to eat." So he again comes back, "Better to live within this cage. Better to live within this cage."
So Māyāvādī's position is like that. Māyāvādī, they have got a . . . because we are sure that we are going to Kṛṣṇa. But they have no Kṛṣṇa. Aiye (come). They have no Kṛṣṇa. Therefore they again come to this material world. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). Patanty adhaḥ anādṛta-yuṣmad-aṅ . . . because they have no shelter, therefore they'll come back again within this material world. Because in the impersonal feature they cannot remain many days. You get freedom from the cage, but if you do not get to eat something, how long you'll live? Therefore they prefer again to come to the cage. That's titri, because they have no other way. Therefore this Māyāvāda philosophy, voidism, impersonal philosophy, is not very good. You cannot remain impersonal or in void, because your position is . . . because you are living entity, because you are part and parcel of the supreme living entity, Kṛṣṇa . . . Kṛṣṇa is ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). He's always full of jubilation. So you also, being part and parcel of Kṛṣṇa, you also want jubilation. But how you can get jubilation, how you can be jubilant in the sky, in the zero? This is the difference between Māyāvāda philosophy. Therefore you cannot be happy even by getting free from this encagement, material world, and if you place yourself in impersonalism and voidism, that will not help you. Try to understand this, that will not help you.
So therefore you have to go back to home, back to Kṛṣṇa, where there is everything variety, spiritual varieties. You can play with Kṛṣṇa. You can dance with Kṛṣṇa. You can talk with Kṛṣṇa. You can fight with Kṛṣṇa. That is also . . . cowherd boys, they fight. They enjoy. That is also enjoyment. Everything enjoyment. So this Kṛṣṇa consciousness movement is trying to give information to the rascals who are mentioned as apaśyatām ātma-tattvam, one who does not know what is the nature of ātmā, what does he want, how he'll be happy. That is . . . they are called apaśyatām ātma-tattvam. They have no information. Therefore gṛheṣu gṛha-medhinām. Now they are trying to be happy here within the cage. That's all. That is not possible. So without knowing this Kṛṣṇa conscious philosophy, within the cage and without the cage, they're unhappy. Is it clear? Their imagination of liberty without the cage, that is also unhappiness. Because he does not know where to go. Therefore after remaining for some time in that impersonal stage, again he comes back to the cage. So this kind of going and coming will not help him. Tyāga and bhoga.