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Main Index
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the world, he desires the world. They couldn't follow the concept of LEELA.
The concept of LEELA is totally different from the concept of creation. God is just playing and you cannot ask "Why?" because a play has no "Why?" to answer. If children are playing can you ask, "Why are you playing?" They will say, "We are playing, so we are playing." Playing is good in itself -- the energy is moving, abundant energy is overflowing.
The more you grow the less you play. Why? Because now your energy is not so overflowing. Now you have become economical. Now you know that you have a certain amount of energy and you have to channel that energy for work, to achieve something. Children are just overflowing. Their energy is so much that they have to play. The play is just overflowing energy, too much energy moving. Then they enjoy the very moment. A child is jumping, running, but not to reach some goal. Running itself is a beautiful experience of vital energy, an experience of vitality, an experience of being alive, of overflowing so abundantly that you can throw out the energy without any economical mind behind it.
God means absolute energy, infinite energy. God cannot be economical. He has so much, so infinitely much, that he can only play. And this play goes on and on, there is no end to it. There cannot be because the energy is infinite. And you cannot ask "Why?" Energy moves, there is no "Why?" to it. If God created the world you can ask, "Why? Why have you created the world?" But if he is simply playing you cannot ask "Why?"
When you also become a player, you become Divine. If you are a worker you are human; if you are a player you have become Divine. Then you share in the game. That's why we have called Krishna the absolute AVATAR. We have not called Ram the absolute AVATAR, we call him a partial AVATAR -- a partial coming of the Divine to the world. But Krishna we call an absolute coming. The difference is that Ram is serious. He is still utilitarian, end-oriented: this is right and that is wrong. Only in work do right and wrong exist: this should be done and that should not be done, this is good and that is bad. For Krishna everything has become
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