So, without fighting he inspired the kings (who were creatures that burdened the earth by hording powerful armies) to hate and kill each other, just like fire in the bamboo.
Kṛṣṇa is transcendental. What does that word mean? Trans- means across, -scend means movement, so the word means “a thing which moves across.” Specifically it indicates a thing which operates within a certain boundary, without being bound to or originated by anything within that boundary. When Krishna “incarnates” he operates within a field that ordinary material senses and minds can perceive and comprehend. Although moving within these boundaries, he is not bound within them and does not originate within them.
The wind is transcendental to a forest. It moves through the forest. It can be perceived within the forest. It causes things to happen within the forest, but it is not a product of the forest. In a bamboo forest, many of the reeds get brown and dry. When the winds come, friction between these reeds causes a huge fire. The green reeds survive because the fire burns very quickly. The brown reeds turn to ash and fertilize the ground.
What caused the fire, The wind?
In a sense, yes, but the wind is transcendent to the forest.
Perhaps, but friction is dependent on the wind and the density of the dry reeds.
The real cause of the fire is the brownness of the bamboo itself. Similarly the real cause of all the kings dying in the Mahābhārata war is their own foulness. Our own deaths and misfortunes are also not caused by random fate. Fate is merely the friction enabled by the abundance of brown reeds in our mentality. As for God, his part in our suffering or fortune is extremely remote. He is merely the wind that blows impartially everywhere. The real cause of our misfortunes is not being “green bamboo,” not being rooted into the soul of divinity. Misusing our freewill to uproot ourselves from our true nature, we become dry and brown – and it is then only a matter of time before we are burnt.
The theme that Sūta will continue to present is that Kṛṣṇa is transcendental to all the effects caused within human perception.
He appears in the human world by his own magic. He enjoys amidst a host of jewel-like women, who are the All-Attractive energy.
Krishna is transcendental to the human world. How then does he fit inside it?
By his own all-powerful magic (sva-māyā).
What does he do in the human world?
He becomes the cynosure of a necklace made of jewel-like females (strī-ratna-kūṭastha).
Yes and no. Ordinary sexuality dimly reflects the external appearance of this necklace; but in truth these women are the direct All-Attractive Energies (bhagavān-prākṛti), the divine goddesses, eternal manifestations of the fullness of the Absolute All-Attractive Being.
Their limitlessly exciting and pure emotions expressed through lovely smiles and flirtatious glances overpower cupid himself, who gives up his bow. But the schemes of these utmost intoxicating women never could overpower his senses.
A human male reflexively drools and stupefies over a highly attractive woman out of an involuntary need to fulfill an inner hunger. The All-Attractive Male does not at any time relate to women in this manner, although his legendary pastimes with women crush any playboy or “Don Juan” into shameful dust. The All-Attractive male is exactly opposite to the material imitation of manhood. The deeds of the All-Attractive result from an overflowing of his inner self-satisfaction, a desire to amplify his pure and natural bliss by sharing it in infinite ways with infinite other beings.
So many ordinary people think that the unattached is attached. Ordinary people are tied up in ignorance and stupidity, and they think everyone else must be just like them.
This is the mastery of the master: Although situated within his energy, he does not merge himself with it but remains always fixed within his true self. This is also true of the wise who take shelter of him.
Godhead can most certainly operate in names and forms and deeds which the human mind can perceive and comprehend, but this does not mean that in doing so he becomes limited to those names, forms, and deeds! There is so much chatter about Krishna from the pens, keyboards and mouths of trolls. Such is not kirtan. We have confidence that we can come to understand and realize the All-Attractive by hearing from Śrīmad Bhāgavatam, not from loudmouths who cannot grasp the simple algebras of transcendence.
They think he is weak and foolish, secretly led around by women. Their opinion about The Husband is of no importance! He is the Supreme Master!
This verse has another implication: “Kṛṣṇa’s wives, although knowing that their husband is the supreme controller (bhartuḥ īśvaram matayaḥ yathā), still treat him as if he is a weak, simple, submissive man (abalāḥ mūḍhāḥ strainam ca) as they lead him around in private affairs (anuvratam rahaḥ).”
In a philosophy class I once took in college I encountered some sort of Zen saying, “In the beginning a teapot is a teapot. In the middle a teapot is not a teapot. In the end a teapot is a teapot.” It is appropriate here. Fools do not treat Kṛṣṇa as Godhead; the enlightened do; but the most enlightened again do not.
Fools do not treat Kṛṣṇa as Godhead because they are bewildered by ignorance and are so egotistical that they think everyone, including Kṛṣṇa, must be fundamentally just like them. The enlightened are not burdened by this ignorance, so they treat Kṛṣṇa as Godhead. But the fully enlightened become intoxicated by the universal desire to amplify the infinite all-expansive bliss of Kṛṣṇa, and thus submerge themselves into roles within the Divine Play. The Queens of Dvārakā take the roles of Kṛṣṇa’s wives.
Here is another way to understand it. The all-powerful awe-inspiring stature of Godhead is like a huge mountain. Blind men cannot see it. The sighted can. But when there is a flood of divine bliss, the mountain submerges. The greater the divine love, the higher the flood. In the topmost divine lovers the mountain is entirely submerged. The mountain, however, never ceases to exist.