There are many yogīs and many yogic principle, but Kṛṣṇa is the master of all yoga. So if ordinary yogīs they can display some wonders, so why not Kṛṣṇa? He is the Yogeśvara; He is the Lord of all yogīs. So by performance of this yoga-prakriya, or the yogic mystic powers, one cannot become God. God is different from all of them. So Kṛṣṇa was that God. So His manifestations, His work . . .
Now, here He says which I was going to explain from Vedic scripture. That Kṛṣṇa says, na me pārthāsti kartavyam (BG 3.22): "I have nothing to do." He has nothing to do; still, He is so powerful? Yes. That is confirmed in the Vedic scripture, that Brahman, the nature of Brahman, is described like this, na tasya kāryam karaṇaṁ ca vidyate: "The nature of Brahman is that He has nothing to do." He has nothing to do. That is the difference between God and ourself. We have to do everything to achieve a certain aim, but God has nothing to do.
Na tasya kāryaṁ karaṇaṁ ca vidyate na tat-samaś cābhyadhikaś ca dṛśyate: "And nobody is found who is equal to Him and . . . or greater than Him." Nobody is found. These are the definition in the Vedic literature, that "God has nothing to do. Nobody is equal to Him, and nobody is greater than Him." That means everyone is below Him. Everyone is below Him. Nobody can be equal with God.
Even such great demigods like Śiva and Brahmā . . . they are considered to be the highest demigods. Still, in the scriptures it is said that nobody should place all these demigods, even Śiva and Brahmā, on equal footing with Viṣṇu, Viṣṇu the Supreme Personality of Godhead, or Kṛṣṇa. So Kṛṣṇa has nothing to do. God, who is actually God, He has nothing to do
He has nothing to do. He is God from the very beginning. And He is all-powerful with all opulences. That is the God. So Kṛṣṇa says, "I have nothing to do," triṣu lokeṣu kiñcana, "not only in this earth, but in the three worlds, anywhere, anywhere I can go, anywhere I can work, anywhere I can see, but still, I have nothing to do."
Na anavāptam avāptavyam: "It is not that I am deficient in My possession." We work because we find deficient ourself. In any power, in any, either spiritual power or material power, we have to work because we are deficient. So Kṛṣṇa is not deficient so that He has to fill up the deficiency. No. Na anavāptam. So still, varta eva ca karmaṇi. Now, He says that "Arjuna, you see that still, I have engaged Myself in the worldly duties." Why? Just to become the ideal man. Although He was not man, He was God, because He was playing the part of a man, therefore He was . . .
Why He was taking part in the battlefield? He has nothing to gain out of it personally, but why He was taking part in the battlefield? Just for the right cause. So He wanted to establish that for right cause there must be fighting. You cannot abolish violence from the world. This is the instruction of Kṛṣṇa in Bhagavad-gītā. If required, violence will be taken. And Kṛṣṇa induced Arjuna to be violent. Arjuna wanted to be nonviolent, but He wanted that, "You should. You must fight. This fight is arranged by Me." So these examples. These are the examples.