BRS 2.1.247

However, these same bad qualities are considered good qualities in Kṛṣṇa in relation to the devotees’ prema. Thus moha is illustrated as follows: tato vatsān adṛṣṭvaitya puline ’pi ca vatsapān ubhāv api vane kṛṣṇo vicikāya samantataḥ Thereafter, when Kṛṣṇa was unable to find the calves, He returned to the bank of the river, but there He was also unable to see the cowherd boys. Thus He began to search for both the calves and the boys, as if He could not understand what had happened. SB 10.13.16 Sleep, exhaustion and toil (tandrā, kheda, pariśrama) are illustrated as follows: kvacit pallava-talpeṣuniyuddha-śrama-karśitaḥ vṛkṣa-mūlāśrayaḥ śetegopotsaṅgopabarhaṇaḥ Sometimes Lord Kṛṣṇa grew tired from fighting and lay down at the base of a tree, resting upon a bed made of soft twigs and buds and using the lap of a cowherd friend as His pillow. SB 10.15.16 Error (bhrama) is illustrated as follows: tāv aṅghri-yugmam anukṛṣya sarīsṛpantau ghoṣa-praghoṣa-ruciraṁ vraja-kardameṣu tan-nāda-hṛṣṭa-manasāv anusṛtya lokaṁ mugdha-prabhītavad upeyatur anti mātroḥ When Kṛṣṇa and Balarāma, with the strength of Their legs, crawled in the muddy places created in Vraja by cow dung and cow urine, Their crawling resembled the crawling of serpents, and the sound of Their ankle bells was very charming. Very much pleased by the sound of other people’s ankle bells, They used to follow these people as if going to Their mothers, but when They saw that these were other people, They became afraid and returned to Their real mothers, Yaśodā and Rohiṇī. SB 10.8.22 Attachment without prema (rukṣita-rasatā) however does not exist in the spiritual realm. Material lust which brings grief (ulbaṇa-kāma) also does not exist, because in Kṛṣṇa it takes the form of prema. Fickleness (lolatā) becomes a good quality: vatsān muṣcan kvacid asamaye krośa-saṣjāta-hāsaḥ steyaṁ svādv atty atha dadhi-payaḥ kalpitaiḥ steya-yogaiḥ markān bhokṣyan vibhajati sa cen nātti bhāṇḍaṁ bhinnatti dravyālābhe sagṛha-kupito yāty upakrośya tokān Our dear friend Yaśodā, your son sometimes comes to our houses before the milking of the cows and releases the calves, and when the master of the house becomes angry, your son merely smiles. Sometimes He devises some process by which He steals palatable curd, butter and milk, which He then eats and drinks. When the monkeys assemble, He divides it with them, and when the monkeys have their bellies so full that they won’t take more, He breaks the pots. Sometimes, if He gets no opportunity to steal butter or milk from a house, He will be angry at the householders, and for His revenge He will agitate the small children by pinching them. Then, when the children begin crying, Kṛṣṇa will go away. SB 10.8.29 Intoxication (mada) is illustrated as follows: mada-vighūrṇita-locana īṣat māna-daḥ sva-suhṛdāṁ vana-mālī badara-pāṇḍu-vadano mṛdu-gaṇḍaṁ maṇḍayan kanaka-kuṇḍala-lakṣmyā As Kṛṣṇa respectfully greets His well-wishing friends, His eyes roll slightly as if from intoxication. He wears a flower garland, and the beauty of His soft cheeks is accentuated by the brilliance of His golden earrings and the whiteness of His face, which has the color of a badara berry. SB 10.35.24 Envy (mātsarya) is illustrated as follows: tatra pratividhiṁ samyag ātma-yogena sādhaye lokeśa-mānināṁ mauḍhyād dhaniṣye śrī-madaṁ tamaḥ By My mystic power I will completely counteract this disturbance caused by Indra. Demigods like Indra are proud of their opulence, and out of foolishness they falsely consider themselves the Lord of the universe. I will now destroy such ignorance. SB 10.25.16 There are many clear examples of violence (so they are not given). Lying is illustrated when Kṛṣṇa and the Pāṇḍavas disguised themselves in front of Jarāsandha, and in other pastimes: nāhaṁ bhakṣitavān amba sarve mithyābhiśaṁsinaḥ yadi satya-giras tarhi samakṣaṁ paśya me mukham My dear mother, I have never eaten dirt. All My friends complaining against Me are liars. If you think they are being truthful, you can directly look into My mouth and examine it. SB 10.8.35 Examples of anger (krodha) are also well known. Hankering (ākāṅkṣā) illustrated as follows: tāṁ stanya-kāma āsādya mathnantīṁ jananīṁ hariḥ gṛhītvā dadhi-manthānaṁ nyaṣedhat prītim āvahan While mother Yaśodā was churning butter, Lord Kṛṣṇa, desiring to drink the milk of her breast, appeared before her, and in order to increase her transcendental pleasure, He caught hold of the churning rod and began to prevent her from churning. SB 10.9.4 Worry (āsaṅkā) illustrated in the following: kvāpy adṛṣṭvāntar-vipine vatsān pālāṁś ca viśva-vit sarvaṁ vidhi-kṛtaṁ kṛṣṇaḥ sahasāvajagāma ha When Kṛṣṇa was unable to find the calves and their caretakers, the cowherd boys, anywhere in the forest, He could suddenly understand that this was the work of Lord Brahmā. SB 10.13.17 Absorption in worldly affairs (viśva-vibhramaḥ) is shown in having the desire to maintain the universe, related to His devotees such as Brahmā. Prejudice (viṣamatvaṁ) is illustrated as follows: samo ’haṁ sarva-bhūteṣu na me dveṣyo ’sti na priyaḥ ye bhajanti tu māṁ bhaktyā mayi te teṣu cāpy aham I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him. BG 9.29 Dependency on others (parāpekṣā) is shown as follows: ahaṁ bhakta-parādhīno hy asvatantra iva dvija sādhubhir grasta-hṛdayo bhaktair bhakta-jana-priyaḥ I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me. SB 9.4.63 Therefore, it says in the Bhāgavatam: kva śoka-mohau sneho vā bhayaṁ vā ye ’jṣa-sambhavāḥ kva cākhaṇḍita-vijṣāna-jṣānaiśvaryas tv akhaṇḍitaḥ How can lamentation, bewilderment, material affection or fear, all born out of ignorance, be ascribed to the infinite Supreme Lord, whose perception, knowledge and power are all similarly infinite? SB 10.77.31 Lamentation, bewilderment and material affection and fear when they originate from ignorance are definitely not present in the Lord. However, lamentation, bewilderment, material affection and fear when they originate from knowledge do exist in the Lord. These qualities originating from knowledge, such as bewilderment arising from prema for the Lord, are also present in the devotees: itthaṁ sma pṛṣṭaḥ sa tu bādarāyaṇis tat-smāritānanta-hṛtākhilendriyaḥ kṛcchrāt punar labdha-bahir-dṛśiḥ śanaiḥ pratyāha taṁ bhāgavatottamottama O Śaunaka, greatest of saints and devotees, when Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī in this way, Śukadeva Gosvāmī, immediately remembering subject matters about Kṛṣṇa within the core of his heart, externally lost contact with the actions of his senses. Thereafter, with great difficulty, he revived his external sensory perception and began to speak to Mahārāja Parīkṣit about kṛṣṇa-kathā. SB 10.12.44