64 TEACHINGS OF QUEEN KUNTI
take it.’” Krsna wants us to have full experience through which to under-
stand that by material gain we shall never be happy. This is Krsna’s
desire.

Because we are part and parcel of Krsna, who has full freedom, we too
have full freedom, although the quantity of that freedom is quite minute.
Although the quantity of salt in a drop of seawater is not comparable to
the quantity of salt in the ocean, the chemical composition of both the
drop and the ocean is the same. Similarly, whatever we have in a minute
quantity is present in its fullness in Krsna (janmddy asya yatah). For ex-
ample, we have a propensity to steal, to take things that belong to others.
Why? Because Krsna has the same propensity. Unless the propensity to
steal is present in the Absolute Truth, how can it be present in us? Krsna
is known as ‘‘the butter thief.’’ But Krsna’s stealing and our stealing are
different. Because we are materially contaminated, our stealing is abomi-
nable, whereas on the spiritual, absolute platform the same stealing is so
nice that it is enjoyable. Mother YaSoda therefore enjoys Krsna’s ac-
tivities of stealing. This is the difference between material and spiritual.

Any activities that are spiritual are all-good, and any activities that are
material are all-bad. This is the difference between spiritual and material.
The so-called morality and goodness of this material world is all bad,
but in the spiritual world even so-called immorality is good. This we must
understand. For example, to dance with the wives of others at the dead of
night is immoral, at least according to the Vedic civilization. Even today
in India, a young woman will never be allowed to go to a young man at
the dead of night to dance with him. But we shall find in Srimad-
Bhdgavatam that as soon as all the gopis, the young cowherd girls of
Vrndavana, heard Krsna’s flute, they immediately came to dance with
Him. Now, according to material conceptions this is immoral, but from
the spiritual point of view this is in accord with the greatest morality.
Caitanya Mahaprabhu therefore said, ramyda kacid updsana vraja-vadhu-
vargena ya kalpita: ‘‘Oh, there is no better mode of worship than that
which was conceived by the vraja-vadhus, the damsels of Vrndavana.”
After Caitanya Mahaprabhu accepted the renounced order of life, He
very strictly avoided association with women. Even in His family life, He
never played any jokes with women. He was very humorous, but only
with men, not with women. Once He spoke some joking words with His
wife, Visnupriya. When Sacimata, Lord Caitanya’s mother, was search-
ing for something, He jokingly said, ‘‘Maybe your daughter-in-law has
taken it.’’ But in His whole life these are the only joking words we find in
relation to women. He was very strict. After He accepted sannydsa, the
