How can we interpret Sri Krishna as God, despite his actions of flirting with the Gopis ?

 

A few people really went deep into the EPICs and the Puranas.

The EPICs Ramayana and Mahabharata were given to the World in order explain the importance of Dharma.

Some scholars, unfortunately in order to meet to their vested interests, inserted at a later date many interpolated stories in Ramayana and Mahabharata, parallel to writing Puranas eulogising Vishnu/Shiva/Shakti, etc.

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Till Mahabharata period, i.e, around 3102 B.C., the Gods from Vedic Pantheon were worshiped. The ONE God was eulogised in different names, i.e., Indra, Varuna, Vayu, etc.

Indra was the Chief of Gods.

The Who is Who of Kings of Mahabharata Era, except a few, fought and got eliminated in the Mahabharata war. After the Rule of Pandavas that lasted for 36 years, no strong administration, directing the people in general in adhering to Vedic Way of life, in the entire country was in place.

This lead to decadence in Human values and grouping among various petty rulers.

Dominant rulers aided by selfish scholars created new Gods and started creating own groups.

(i) As a result, Vishnu, who was one among 33 Gods, had been elevated to the status of God of Gods.

(ii) Shiva could not found in Vedic Pantheon. The Vedic God Rudra's structure, appearance, status,etc, were altered and named Shiva, and was elevated to the staus of MAHAADEVA.

(iii) No mention can be found about Shakti or Rajarajeswari in Vedic Pantheon. Even Sri Krishna did not mention about her in his Bhagavad Gita.

(iv) The present day prominent God, Ganapati did not find place in Vedic Pantheon.

In order to elevate Vishnu, Shiva, Shakti , naturally the status of Indra has to be degraded, without which Vishnu, Shiva, Shakti cannot be marketed as SUPREME God/ Goddess.

So all the Puranas were written inventing stories that show Indra in bad light and to elevate Vishnu, Shiva, Shakti.

Bhagavata Purana was one such Purana, which eulogises Vishnu as the SUPREME GOD.

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The status of Gods as mentioned in Vedic Literature, i.e., Indra, Agni, Varuna, Vishnu, Aryama, Kaartikeya, etc, continued upto Mahabharata Era also. Bhagavad Gita, which is a part of Mahabharata, says as follows:

1) अनन्तश्चास्मि नागानां वरुणो यादसामहम्।

पितृ़णामर्यमा चास्मि यमः संयमतामहम्।।10.29।।

Of the snakes, I am Ananta; of the water-beings (water-deities), I am varuna; of the manes, I am Aryaman; of the controllers, I am Yama (the Death-god).

2) आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान्।

मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी।।10.21।।

Of the sons of Aditi, I am Visnu; of the luminaries, the radiant Sun; of the Maruts, I am Marici; of the stars, I am the Moon.


3) Indra was the Chief of Gods. This status continued upto Mahabharata period. That is why he was mentioned as so even in Bhagavad Gita also.

वेदानां सामवेदोऽस्मि देवानामस्मि वासवः।

इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना।।10.22।।

“Of the Vedas, I am the Samaveda; of the gods, I am Vasava (Indra); of the sense-organs, I am the mind; of the beings, I am the sentience.”

4) Vishnu was the younger brother of Indra (Indraanujum). He is one among all the Devas only. 


5) Rudra was present at that time, but Shiva was not found Vedic Pantheon.

6) Kaartikeya was the Senapati of Devatas. His status continued as it was.

पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम्।

सेनानीनामहं स्कन्दः सरसामस्मि सागरः।।10.24।।

And, among the household priests (of kings), O Arjuna, know Me to be the chief, Brihaspati; among the army generals I am Skanda; among lakes I am the ocean. '

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7. Indra's Vijra was the most powerful weapon. Hence, this status continued upto Mahabharata period. That is why he was mentioned as so even in Bhagavad Gita also.

आयुधानामहं वज्रं धेनूनामस्मि कामधुक्।

प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः।।10.28।।

Of the weapons,I am the Vajra [of Indra]; of the cows, I am the Wish-fullfilling Cow [of the heaven]; of the progenitors, I am Kandarpa (the god-of-love); of the serpents, I am Vasuki.

श्रीमदभगवद्गीता | Gita Supersite

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a) Interpolations in Ramayana is an altogether different subject.

b) Coming to the question part - How can we accept Lord Krishna as God, despite his actions of flirting with the Gopis (village maidens)?- we have to understand that it is in Bhagavatam, but not in Mahabharata, that Sri Krishna was depicted to have flirted with Gopis.

Gaudiya Vishnavas, who advocated Mudhura bhava - the several approaches to divine experience , might have inserted/written these interpolated stories in Bhagavatam.

So don’t get confused with Sri Krishna of Mahabharata, where he was depicted as a Yogi, a schemer, etc, with Sri Krishna of Bhagavatam, where he was depicted to have flirted with Gopis.

These are interpolated stories.