[Some women played about in the forests, some in the waters, some in their apartments, in accordance with the desire and commands of pArtha and kR^iShNa]
Here, bhagavAn with Arjuna watches girls perform seductive dances and so forth. What to speak of meat? As to why he did this+
The names explain why.
“kR^iShNa” – who is always in a state of bliss – has all his desires fulfilled. So, he has no lust for such things. But he is with “pArtha”–his aunt’s son – so, bhagavAn has affection for Arjuna due to his relation to him, and accepts to enjoy with him+
Prior to this happening, it was Arjuna who had requested bhagavAn,
ततः कतिपयाहस्य बीभत्सुः कृष्णमब्रवीत् । उष्णानि कृष्ण वर्तन्ते गच्छावो यमुनां प्रति सुहृज्जनवृतौ तत्र विहृत्य मधुसूदन । सायाह्ने पुनरेष्यावो रोचतां ते जनार्दन+
[Vibhatsu told kR^iShNa – “The summer has come kR^iShNa! Let us go to the Yamuna, and engage in pleasurable acts with our friends, madhusUdhana! Then janArdana, we will return in the evening!]
“vibhatsu” – One who has never committed an evil deed. So, he is dear to bhagavAn+
Arjuna calls bhagavAn
“kR^iShNa” – You who have a bewitching dark form,
"madhusUdhana” – My senses are drinking in your form and thus I seek your company even while desiring other pleasurable things.
“janArdana” - “You will destroy my desires for other things eventually”+
Siriyaththan was the disciple of Bhattar. He was biased towards kR^iShNa, while Bhattar was biased towards rAma.
So he tried to convince Bhattar on the superiority of kR^iShNa once by arguing with him+
Siriyaththan told Bhattar, “Both rAma and kR^ShNa went to 2 dangerous places – the forest and the Kaurava sabha (as a messenger). But the forest was never as dangerous as the Sabha”
Why does Siriyaththan say that the forest was not a dangerous place? Look at what sIta says+
ये त्वया कीर्तिता दोषा वने वस्तव्यताम् प्रति | गुणान् इति एव तान् विद्धि तव स्नेह पुरः कृतान् ||
[sIta told rAma: "Know that all those blemishes you mentioned regarding the forest become good qualities by your affection for me that takes precedence]+
There is a mantra in the atharva veda which dwells on the independence and easy accessibility of bhagavAn as rAma, by citing his anger at the Ocean, as follows
[One who exists with all glories (भव)! Salutations to your anger at the Ocean (भाम)!
One who becomes manifest for the sake of his devotees (भव)! Salutations to your anger at the enemies of the Ocean (मन्यु) !
Salutations to your sturdy arms and the arrow (all your weapons).]+
नमस्ते भव भामाय – भवति इति भव – One who exists with everything as his possessions and all attributes like pervasion etc. Thus, he is the Supreme Brahman.
“भामाय” – I pay homage to your anger indicative of your supreme independence+
[Vidura, the wise one (महामति), seated in a gem studded seat covered with white deerskin, kept touching the seat of Shauri near him, (checking it for traps)]+
Vidura had observed how Duryodhana had designs to trap bhagavAn by constructing a false seat. Due to his immense bhakti, he was scared for bhagavAn's welfare, forgetting bhagavAn's invincibility+
Throughout the MB, bhagavAn adopted tactics to help the pANDavAs that would be perceived as adharma generally, but were confirmed to be dharma.
Throughout the rAmAyaNa, bhagavAn’s devotees adopted questionable tactics to attain bhagavAn, but which were again dharma only+
Some examples. First is jAbAli, dasharatha’s minister. Wanting bhagavAn to become King, jAbAli tried to convince bhagavAn to stay using chArvAka philosophy as below
स न अस्ति परम् इत्य् एव कुरु बुद्धिम् महा मते | प्रत्यक्षम् यत् तद् आतिष्ठ परोक्षम् पृष्ठतः कुरु (~Ayodhya kANDa)+
[rAma, who have a very broad-mind towards your devotees! You, who are devoted to obeying your father, arrive at the understanding that there is nothing higher than this perceptible world. Give importance to this perceptible princely enjoyment & reject the imperceptible dharmas]+
Speaking of the bhAgavata purANa, it's greatness is such that there is an implied prophecy of sorts in the shAnti parva of MB.
When Suka, vyAsa's son goes into j~nAna yoga & immerses himself in the self, he becomes lost to all. He ceases to know anything other than the self+
Though vyAsa was proud of his son's yogic accomplishment, he was overcome by sorrow that his son no longer spoke, talked, or even recognized anyone. He was completely submerged in meditation.
Then mahAdeva appears, consoles vyAsa and says+
छायां स्वपुत्रसदृशीं सर्वतोऽनपगां सदा । द्रक्ष्यसे त्वं च लोकेऽस्मिन्मत्प्रसादान्महामुने
[mahAdeva: By my grace of the form of command, you will see one resembling your son who is a “shadow” – endowed with dependence on the self - never departing from all actions.]+
Continuing with the theme of things happening in opposite ways in rAmAyaNa and mahAbhArata, here is one more such instance.
In both the ithihAsAs, people get premonitions of the impending war (rAma against rAvaNa, pANDavAs against kauravAs) in dreams, as follows+
In rAmAyaNa, TrijatA explains to the rAkShasIs in the presence of sIta that she had a dream -- that rAma would be coming to initiate a great war and kill rAvaNa, and rescue sIta+
[TrijatA: In this dream, I saw rAma, who has the strength of vishNu, who is born in Raghu’s vamSha (rAghava), along with lakShmaNa, his brother and sIta.]+