Although He has set up the principle of varṇāśrama-dharma, but He's not within the varṇāśrama-dharma. Just like Kṛṣṇa takes the incarnation of becoming a pig, but that does not mean He is a pig. Ordinary conception of pig we have got. Or He takes the incarnation of a fish; but that does not mean He's ordinary fish. So similarly, He comes here as a human being, as son of Nanda Mahārāja, or husband of Rukmiṇī, or son of Vasudeva, but actually, He is nobody's son. He is everybody's father. He is the origin. Nobody can be cause of His creation. This idea should be understood. And if anyone understands that Kṛṣṇa, or God, is not under any rules and regulation and laws of this material world, then he understands Kṛṣṇa perfectly.
Just like Kṛṣṇa performed the rāsa dance. At the midnight many young girls came by hearing His flute, and He danced with them. This is, from Vedic standard, it is not very moral, because at dead of night, with others' wives or sisters or daughters, to dance—Kṛṣṇa was young—that is not very good example from Vedic principle. But He did it. So, so . . . and that is the highest understanding of Kṛṣṇa consciousness. Gopī-rasāmṛtābdhi-laharī-kallola-magnau muhuḥ. All the Gosvāmīs, even Śrī Caitanya Mahāprabhu . . . He was a sannyāsī. He was very strict about woman. No woman could come near Caitanya Mahāprabhu, as a sannyāsī. But Śrī Caitanya Mahāprabhu recommended, ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā (Caitanya-manjusa) "There is no better method of worshiping Kṛṣṇa than the method conceived by the gopīs."
And the Gosvāmīs also . . . Śrīla Rūpa Gosvāmī . . . vande śrīla-rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau. The six Gosvāmīs, they gave up their material opulence, tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tucchavat. They gave up their . . . they were ministers of the government, very exalted position. Their associates were most aristocratic persons. But he gave up everything. Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīm. Maṇḍala-pati means leaders of the society, big, big men, zamindars, or government officers. So he gave up, tucchavat, considering them most insignificant. Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tucchavat bhūtvā dīna-gaṇeśakau karuṇayā. They have . . . gave up their opulent family. He was also belonging to the aristocratic family; He gave up, and became a mendicant, beggar, madhukārī. They were asking one cāpāṭi from one gṛhastha. They would not accept three or four or . . . cāpāṭis at a place. Only half, one, like that. All in this way. So, so much in the renounced order of life. But they lived—how? Gopī-bhāva-rasāmṛtābdhi-laharī-kallola-magnau muhuḥ. They were always thinking of the gopīs' dealing with Kṛṣṇa.
So from this standpoint of view, the . . . the dealings of the gopīs with Kṛṣṇa, that is not these ordinary human dealing. That is all spiritual. Without understanding the spiritual platform of Kṛṣṇa and the gopīs . . . nobody try to understand it. Then they will be misled. So . . . therefore Kṛṣṇa says people may not be misled. Sometimes He's seen to be acting against the social laws. Therefore Kṛṣṇa warns, na māṁ karmāṇi limpanti (BG 4.14): "These social, political or religious laws do not apply to Me." Na māṁ karmāṇi limpanti.
This question was raised by Parīkṣit Mahārāja when Śukadeva Gosvāmī described the rāsa-līlā. So that . . . "Kṛṣṇa appeared on this material world," dharma-saṁsthāpanārthāya, paritrāṇāya sādhūnām (BG 4.8), dharma-saṁsthāpanārthāya. "So why He violated these rules of dharma?" Violation because, according to Vedic civilization, nobody can mix with other's wife or other woman. Even in moral principle, as Cāṇakya Paṇḍita said, mātṛvat para-dāreṣu: "All women should be treated just like mother." Not like the present society. Formerly, every woman should be addressed as Mother, Mātājī. And now they have invented "Bahinjī." No. Woman should be addressed as Mother. Mātṛvat para-dāreṣu.
So this question was put forward by Parīkṣit Mahārāja before Śukadeva Gosvāmī, "How Kṛṣṇa danced with others' wives and sisters, like that?" This is against principle of dharma. So just to clear the position of Kṛṣṇa . . . Kṛṣṇa is personally said . . . personally saying also, and this is confirmed by Śukadeva Gosvāmī, that tejīyasāṁ na doṣāya (SB 10.33.29). Kṛṣṇa cannot be polluted. Because by chanting Kṛṣṇa's name one becomes purified, how Kṛṣṇa can be polluted? If, by chanting . . . ceto-darpaṇa-mārjanam . . . paraṁ vijayate kṛṣṇa . . . śrī-kṛṣṇa-saṅkīrtanam (CC Antya 20.12). And in another place, kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet (SB 12.3.51). Simply by chanting the holy name of Kṛṣṇa, one becomes freed from all sinful activities. Kīrtanād eva kṛṣṇasya. Especially. Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ. He becomes free from all contamination.
In material world we are simply becoming contaminated. Therefore karmāṇi limpanti. In the . . . we are becoming entangled by the reaction of our karma. Karmaṇā daiva-netreṇa jantur deha upapattaye (SB 3.31.1). By karma, the jantu, means living entity, is getting different types of body one after another, one after another. In this way he's wandering 8,400,000 forms of body. This is karma. Therefore to the living entities, as we are, we are bound up by the laws of karma. But Kṛṣṇa is not like that. Na māṁ karmāṇi limpanti. This is to be understood. Unless we understand Kṛṣṇa that He is not bound up by the material laws, then we do not understand Kṛṣṇa. And if anyone understands it perfectly, then what is the result? The result, iti māṁ yo 'bhijānāti karmabhir na sa badhyate (BG 4.14). If one understands clearly that Kṛṣṇa is not under any material laws, then he also becomes not bound up by any material laws. Simply by knowing it. Karmāṇi nirdahati ca bhakti-bhājām.