Q: — How can your Holiness’s statements be reconciled with the descriptions that are found about Krishna’s amorous sports?
A: — Krishna’s Amorous Sports are not temporal like the lustful sports of dramatic heroes and heroines like Romeo-Juliet or even ideal spouses. Lust as prevalent in this world is only a mental passion; but the lust of the transcendental region of Krishna has its own form. Here lust is always goaded by the enemy (one of the six passions); where in the transcendenral [sic] region of Krishna, the loveliness of the spiritual Body of Krishna ever drives the Lust for Krishna, which takes form as sublimated love or the desire to gratify the immaculate senses of Krishna. The conductor of the worldly lust is the enemy (passion), and the conductor of love is Krishna. It is amorous Sports of Krishna that have appropriateness; but there is no such consistency in the lust born of the body and mind of jiva (creature). Krishna’s Amorous Sports are not to be called indecency, because it is Krishna Who is the only one unrivalled Enjoyer, Embodiment of the Real Truth and the Spiritual Despot.
Q: — I cannot fully appreciate this; please let me understand a little more clearly.
A: — Suppose there are some angles, two right angles, four right angles, etc. There is the contracted character of a corner in the acute, obtuse or right angle. But in the two right angles called the straight angle, even though called an angle, there is no contractedness or want of straightness, as is the case with angles in general. Such is the case with the Autocrat Krishna. There is no want or contractedness or despicable character or indecency in the Perfect Entity Krishna, like the circle of 360 degrees, though the communities of enjoyers or renouncers, championing morality or immorality, may, due to the meagreness of their intellect, wrongly regard the lustfulness of Krishna, the result of His depotism which is only His, as vulgar like that of common men and other creatures.
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LEARNING FROM HISTORY
In this world, people are always fighting over property. They want to stake their claims of ownership on both the living and the nonliving. According to the Sri Ishopanishad, these people are like thieves fighting over stolen loot. If we look at the question from the relatively short-term view, we may find it hard to accept that no one is really an owner of anything. But if we adopt the point of view of the Sri Ishopanishad—which sees the universe not in terms of decades, centuries, or even thousands of years, but in terms of many millions of years—then we can understand this point.
Science of Identity Foundation - Siddhaswarupananda
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