Kṛṣṇa promised that He will not fight in the battle, and Bhīṣma promised that "Unless Kṛṣṇa fights and protects His friend, Arjuna, he could not be saved. I will fight in that way." So he was fighting in that way, and Arjuna's chariot became broken into pieces, and he was in danger. And Kṛṣṇa could understand that "Bhīṣma wants Me to fight on account of Arjuna; otherwise he would not be saved."
So to please Bhīṣma—not that it was necessary to fight with Bhīṣma, but because Bhīṣma wanted that "Either Kṛṣṇa must fight or His friend Arjuna must die"—therefore Kṛṣṇa decided. . . Not to. . . He could save His friend Arjuna in any way. But in order to show Bhīṣma that "Yes, He is fighting. He has broken His promise. . ." He promised that He would not fight, but Bhīṣma promised that either He should fight or His friend would die. So therefore He prepared to fight. But superficially, He did not take His original disc. He took only one broken wheel of the chariot, and taking it, He was going to kill Bhīṣma just to show him, "You promised that I would fight, so now I have taken this fighting weapon. Now you can stop. Otherwise you will be killed." So he stopped. He could understand. But while Kṛṣṇa was coming to kill him with that broken piece of wheel, that was very pleasing to him, Bhīṣma. At that time Bhīṣma was piercing with sharpened arrow the body of Kṛṣṇa. So He was pleasing, He was feeling very pleasure, being pierced by the arrow of Bhīma (Bhīṣma). So bhakti transaction. . . There are many kinds of bhakti transaction. And at the time of Bhīṣma's death he was thinking of Kṛṣṇa: in His fighting spirit He was coming to kill him. That is in Bhīṣma's prayer. There is in the Bhāgavata. He was not thinking of Kṛṣṇa with flute. He was thinking of Kṛṣṇa with the broken chariot wheel and was coming to kill him. That form was very pleasing to him. So we can reciprocate all kinds of rasas, humor, because He is the reservoir of all rasas. So this is the rasa of chivalry, the fighting spirit.
So everything is there. Janmādy asya yataḥ (SB 1.1.1). The Absolute Truth is that where all varieties are there, variety. Although He is one, but still, varieties are there. Otherwise, wherefrom the varieties come?