There are different types of liberation also. Sāyujya, sārūpya, sārṣṭi, sālokya, sāyujya . . . (CC Madhya 6.266). Five kinds of liberation. So sāyujya means to merge into the existence, Brahman, brahma-laya. That is also liberation. The Māyāvādīs or the jñānī-sampradāya, they want to merge into the existence, Brahman existence. That is also mukti. That is called sāyujya-mukti. But for a devotee, this sāyujya-mukti is just like hell. Kaivalyaṁ narakāyate. So for Vaiṣṇava, kaivalyam, to . . . monism, to merge into the existence of the Supreme, is compared with hell. Kaivalyaṁ narakāyate tri-daśa-pūr ākāśa-puṣpāyate (Caitanya-candrāmṛta 5). And the karmīs . . . jñānīs are anxious to merge into the existence of the Brahman effulgence, and the karmīs, their highest aim is how to be elevated in the higher planetary system, Svarga-loka, where Lord Indra is there, or Brahmā is there. That is karmīs' ambition, to go to the heaven. They all, except Vaiṣṇava philosophy, in all other literature, all other scripture, means Christian and Muhammadan, their aim is how to be elevated to the heaven.
So heaven is described in the Vedic literature as tri-daśa-pūar. Tri-daśa-pūra. Tri-daśa-pūra means there are 33,000,000's of demigods, and they have got their separate planets. This is called tri-daśa-pūra. Tri means three, and daśa means ten. So thirty-three or thirty. Anyway, tri-daśa-pūra ākāśa-puṣpāyate. Ākāśa-puṣpa means something imaginary. Something imaginary—a flower in the sky. A flower should be in the garden, but if somebody imagines the flower in the sky, it is something imaginary. So for a devotee, this heavenly promotion to the heavenly planet is just like a flower in the sky. Tri-daśa-pūra ākāśa-puṣpāyate, kaivalyaṁ narakāyate. Jñānī and karmī.
And durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁstrāyate (Caitanya-candrāmṛta 5). Then yogī. Yogīs are trying. Yogī means yoga indriya-samyama, controlling the senses. That is yoga practice. Our senses are very strong. Just like we also, Vaiṣṇavas, we first of all try to control the tongue. So yogīs also, they try to control the senses, not only tongue, but all other, ten kinds of senses, by that yogic mystic process. So why they are trying to control? Because the senses are just like serpents. A serpent . . .
Just like they touch anywhere, immediately something up to death. Injury there must be, up to death. This is exemplified: just our sex impulse. As soon as there is illicit sex, there is so many difficulties. Of course, nowadays it has all become very easy. Formerly it was very difficult, especially in India. Therefore a young girl was always protected, because if she mixes with the boys, somehow or other, as soon as there is sex, she becomes pregnant, and it will be no more possible to get her married. No. Touched by the serpent. This is . . . Vedic civilization is very strict. Because the whole aim was how to go back to home, back to Godhead, not sense gratification—eat, drink, be merry, enjoy. That is not the aim of human life.