When He wants to enjoy, that is not material enjoyment. That is spiritual enjoyment, superior energy, not material energy. Because Kṛṣṇa is the Supreme, therefore He enjoys the superior energy. So Kṛṣṇa's . . . the Rādhā-Kṛṣṇa līlā is not material. One who understands Rādhā-Kṛṣṇa līlā as material, they are misled. Kṛṣṇa cannot enjoy anything material. He's supreme pleasure . . . if you say that, "We are seeing daily that you are offering prasādam, the vegetable, rice. They are all material," no, they are not material. This is real understanding. How it is not material? That is acintya, inconceivable. Kṛṣṇa can turn material into spiritual and spiritual into material. That is Kṛṣṇa's inconceivable power, acintya-śakti. Unless you accept acintya-śakti of Kṛṣṇa, you cannot understand Kṛṣṇa. Acintya-śakti.
So this is simultaneously one and different. This acintya-bhedābheda-tattva you'll find everywhere in Vaiṣṇava philosophy. Similarly, here the author of Caitanya-caritāmṛta is trying to explain that pañca-tattva eka-vastu, they are one Kṛṣṇa, but āsvāda, āsvāda, taste . . . Akhila-rasāmṛta-sindhu. Kṛṣṇa is the ocean of all pleasure, reservoir of all pleasure. There are different types of pleasure. Just like pleasure, like master and the servant. The master is also pleased by the service of the servant, and the servant is pleased by rendering service to the master. This is taste. Husband and wife: husband is pleased having a wife, wife is pleased having . . . these are the different tastes—between master and servant, between friend and friend, between father and son, mother and son, between the lover and the beloved. These are different taste. So this taste is required, transcendental mellow. The Māyāvādī philosophers, they cannot understand this taste. They think everything is one.