Thus we should not think that Kṛṣṇa is overpowered by the material potency when He is in the material world. Neither Kṛṣṇa nor His incarnations ever come under the control of material nature. They are totally free. Indeed, in Śrīmad-Bhāgavatam one who has a godly nature is actually defined as one who is not affected by the modes of material nature although in material nature. If even a devotee can attain this freedom, then what to speak of the Supreme Lord?
The real question is, How can we remain unpolluted by material contamination while in the material world? Śrīla Rūpa Gosvāmī explains that we can remain uncontaminated while in the world if we simply make it our ambition to serve Kṛṣṇa. One may then justifiably ask, “How can I serve?” It is not simply a matter of meditation, which is just an activity of the mind, but of performing practical work for Kṛṣṇa. In such work, we should leave no resource unused. Whatever is there, whatever we have, should be used for Kṛṣṇa. We can use everything—typewriters, automobiles, airplanes, missiles. If we simply speak to people about Kṛṣṇa consciousness, we are also rendering service. If our mind, senses, speech, money and energies are thus engaged in the service of Kṛṣṇa, then we are no longer in material nature. By virtue of spiritual consciousness, or Kṛṣṇa consciousness, we transcend the platform of material nature. It is a fact that Kṛṣṇa, His expansions and His devotees—that is, those who work for Him—are not in material nature, although people with a poor fund of knowledge think that they are.
The Caitanya-caritāmṛta teaches that the spirit soul is immortal and that our activities in the spiritual world are also immortal. The Māyāvādīs, who hold the view that the Absolute is impersonal and formless, contend that a realized soul has no need to talk. But the Vaiṣṇavas, devotees of Kṛṣṇa, contend that when one reaches the stage of realization, he really begins to talk. “Previously we only talked of nonsense,” the Vaiṣṇava says. “Now let us begin our real talks, talks of Kṛṣṇa.” In support of their view that the self-realized remain silent, the Māyāvādīs are fond of using the example of the water pot, maintaining that when a pot is not filled with water it makes a sound, but that when it is filled it makes no sound. But are we waterpots? How can we be compared to them? A good analogy utilizes as many similarities between two objects as possible. A waterpot is not an active living force, but we are. Ever-silent meditation may be adequate for a waterpot, but not for us. Indeed, when a devotee realizes how much he has to say about Kṛṣṇa, twenty-four hours in a day are not sufficient. It is the fool who is celebrated as long as he does not speak, for when he breaks his silence his lack of knowledge is exposed. The Caitanya-caritāmṛta shows that there are many wonderful things to discover by glorifying the Supreme.