Bhagavad Gita - Chapter 4 - Shloka (Verse) 7

व्याख्या--'यदा यदा हि धर्मस्य ৷৷. अभ्युत्थानमधर्मस्य'-- धर्मकी हानि और अधर्मकी वृद्धिका स्वरूप है--भगवत्प्रेमी, धर्मात्मा, सदाचारी, निरपराध और निर्बल मनुष्योंपर नास्तिक, पापी, दुराचारी और बलवान् मनुष्योंका अत्याचार बढ़ जाना तथा लोगोंमें सद्गुण-सदाचारोंकी अत्यधिक कमी और दुर्गुण-दुराचारोंकी अत्यधिक वृद्धि हो जाना।

वह जन्म कब और किसलिये होता है सो कहते हैं हे भारत वर्णाश्रम आदि जिसके लक्षण हैं एवं प्राणियोंकी उन्नति और परम कल्याणका जो साधन है उस धर्मकी जबजब हानि होती है और अधर्मका अभ्युत्थान अर्थात् उन्नति होती है तबतब ही मैं मायासे अपने स्वरूपको रचता हूँ।

If the Lord's birth is based on Maya, He states the time for it, preceded by a question, with "Tachcha" (And that...) etc.

Believing that there is no loss of Dharma when the four Varnas (castes) and four Ashramas (stages of life) are practiced correctly, He qualifies it with "Varna" etc. Dharma is defined (characterized) by Varnas, Ashramas, and their conduct—this is the meaning. Intending that when there is a "loss of Dharma," there is a destruction of all human goals (Purusharthas), He says "Praninams" (of living beings/people). And implying that "You are not capable of tolerating the loss of the mentioned Dharma," He says "Bharata" (O descendant of Bharata).

Not only is the loss of Dharma of living beings the cause for the Lord assuming a body of Maya, but their "engagement in Adharma" is also a cause; this He says with "Abhyutthanam" (Rising/Increase). "Yada yada" (Whenever) connects with the preceding.

Thus, being Omniscient, the Lord of All, and bodiless, when and for what purpose do You appear as if embodied and as if born? To this He says "Yada" (Whenever). "Glani" means loss/decay. "Abhyutthanam" means increase/growth. Implying "Born in the lineage of Bharata, you are unfit to cause (or tolerate) the loss of Dharma," He says "Bharata". Or, He addresses him as "Bharata" with the hidden intention: "You too have descended in the Bharata lineage for the establishment of Dharma."

"By Maya I create 'Atmanam' (Myself)"—meaning I show Myself as if possessing birth. Some say: "'Atmanam' means the body; I create the body, meaning I display the eternally established body as if it were created." This is not correct.

(Analysis): Is the Supreme Lord's body different from Him or non-different? Not the first case (different), because it would imply the body is non-existent/unreal (Asat), contradicting the acceptance of His nature as Existence-Consciousness-Bliss. In the second case (non-different), is that body limited or unlimited? In the first case (limited), the Lord would become eternally limited. Thus, those who speak of the body as "eternally established" (as a separate or limited entity identical to God) have, by rendering the Supreme Lord non-existent (or limited), cut off the very root. The second case (unlimited) is also not possible, because to speak of a "body of limited form" that is an "aggregate of parts" and yet "unlimited" is a contradiction (Vyaghata).

In anticipation of the question "When do You come into being?", He says "Yada" (Whenever) etc.

"Glani" means decrease (decline). "Abhyutthanam" means increase (growth).

There is no restriction of time for My birth (manifestation). Whenever indeed there is a decline of Dharma—which is declared by the Vedas, established through the arrangement of the four castes and four stages of life, and constitutes duty—and whenever there is a rising of Adharma, which is the reverse of that, then I Myself, by My own resolve, create Myself in the manner described.

He (now) states the purpose of birth.

In anticipation of the question "When do You come into being?", He speaks with "Yada yada" (Whenever).

"Glani" of Dharma means loss/decline.

"Abhyutthanam" of Adharma means excess/increase.

Stating that the answer to the question "When?" is being spoken, [Ramanuja] says "He states the time of birth." Since the absence of a restriction to specific Yugas will be stated later, the repetition "Yada yada" (Whenever) is intended to imply the absence of restriction regarding the time within a Yuga; with this intention, he says "Na kalaniyamah" (There is no time rule). The meaning is: There is no fixed rule of time [for the Lord's birth] like that of a Jiva caused by the ripening of merit and demerit, or caused by a fixed personal resolve, or in the form of Manvantaras and Mahakalpas.

To indicate the nature of the 'decline' through 'proof' and 'essential nature', and to exclude external (non-Vedic) dharmas or partial dharmas, the adjectives beginning with "Vedenoditasya" (declared by the Vedas) are used. By "duty declared by the Vedas," the definition of Dharma is also stated.

Intending that the negative particle 'nañ' in the word 'Adharma' refers to the opposite subject, he says "Tadviparyayasya" (of the reverse of that). From this, the resulting meaning is the reverse of the aforementioned manner: that which is declared by non-Vedic scriptures, devoid of the arrangement of Varna and Ashrama, and for that very reason "not to be done" (Akartavya). The mutual relationship between the decline of Dharma and the rise of Adharma is shown to be like the lowering and rising of the pans of a balance scale.

In "Tada" (Then) also, since it corresponds to "Yada yada," repetition should be understood. "I do not tolerate even the 'decline' of Dharma, let alone its total cessation"—this is the purport of the word 'Glani'. Similarly, "I do not tolerate even the mere emergence of Adharma, let alone its branching out"—this is intended by the word 'Abhyutthanam'.

In "Aham srijami" (I create), since no expectation of another is seen, [the Bhashya] says "Aham eva svasankalpena" (I Myself, by My own resolve). By this, His subservience to Time is refuted, as He is the controller of Time as well. "Atmanam srijami" (I create Myself) does not refer to His essential nature (Swarupa), because that is eternal and it would lead to the logical fallacy of self-dependence (Atmashraya). Nor does it refer to the Jiva, as that is inconsistent with the context. Nor does it refer to His own Self qualified by the Primordial Form, as that form is also eternal. Therefore, the Self qualified by the 'Avatar-body' is designated here as "Atmanam"; with this intention, [the Bhashya] says "Uktaprakarena" (in the manner described).

जब धर्म की हानि और अधर्म का उत्कर्ष होता है तब ईश्वर अवतार लेते हैं। गीता के प्रथम अध्याय की प्रस्तावना में धर्म शब्द का अर्थ विस्तार पूर्वक बताया जा चुका है। धर्म एक पवित्र सत्य है जिसके पालन से ही समाज धारणा सम्भव होती है। जब बहुसंख्यक लोग धर्म का पालन नहीं करते तब द्विपदपशुओं के समूह द्वारा यह जगत् जीत लिया जाता है उस समय परस्पर सहयोग और आनन्द से जीवन व्यतीत करते हुये सुखी परिवार दिखाई नहीं देते। मनुष्य को शोभा देने वाला उच्च जीवन भी कहीं दृष्टिगोचर नहीं होता। इतिहास के ऐसे काले युग में कोई महान् व्यक्ति समाज में आकर लोगों के जीवन और नैतिक मूल्यों का स्तर ऊँचा उठाने का प्रयत्न करता है। समाज में विद्यमान नैतिक मूल्यों को आगे बढ़ाने से ही यह कार्य सम्पादित नहीं होता वरन् साथसाथ दुष्टता का भी नाश अनिवार्य होता है।इस कार्य के लिये अनन्तस्वरूप परमात्मा कभीकभी देहादि उपाधियों को धारण करके पृथ्वी पर प्रगट होते हैं उस बड़ी सम्पत्ति के स्वामी के समान जो कभीकभी अपनी सम्पत्ति का निरीक्षण करने और उसे सुव्यवस्थित करने के लिये हाथ में अस्त्र आदि लेकर निकलता है। धूप में काम करते श्रमिकों के बीच वह खड़ा रहता है तथापि अपने स्वामित्व को नहीं भूलता। इसी प्रकार समस्त जगत् के अधिष्ठाता भगवान् शरीर धारण कर र्मत्य मानवों के अनैतिक जीवन के साथ निर्लिप्त रहते हुए उनको अधर्म से बाहर निकालकर धर्म मार्ग पर लाने के लिये सदैव प्रयत्नशील रहते हैं।भगवान् के इस अवतरण में यहाँ एक बात स्पष्ट की गई है कि यद्यपि वे शरीर धारण करते हैं तथापि अपने स्वातन्त्र्य को नहीं खोते। उपाधियों में वे रहते हैं परन्तु उपाधियों के वे दास नहीं बन जाते।किस प्रयोजन के लिये

From "Bahuni" up to "Arjuna". The Blessed Lord, indeed, because of the fullness of the six attributes, although devoid of mere contact with a body, creates a 'portion of Himself' (Atmamsha) out of compassion, being the Maintainer.

The Self is full of the six attributes; where the 'portion', being auxiliary, is subordinate—He assumes that 'Atmamsha' body; this is the meaning.

Therefore, His birth is 'divine' (Divyam), because it is undertaken by His own Maya—by Yoga-wisdom, by His own power of sovereignty—and not by Karmas. His action (Karma) too is divine, because it is incapable of yielding fruit (binding results).

And he who knows this truth in this manner, and thinks the same way regarding the Self, he certainly knows the truth of Lord Vasudeva.

Thus, regarding 'When and why do You, who are a mass of Existence-Consciousness-Bliss, engage in behavior like an embodied being?'—it is stated here.

Whenever there is a 'Glani', i.e., decline or loss, of 'Dharma'—which is ordained by the Vedas, which is the means for the prosperity and supreme good of living beings, which is characterized by engagement (Pravritti) and withdrawal (Nivritti), and which is manifested through the Varnas, Ashramas, and their conduct... 'O Bharata'—the meaning of this address is that due to being born in the lineage of Bharata, or due to being 'Rata' (engaged) in 'Bha' (Knowledge), you are unable to tolerate the loss of Dharma.

And whenever there is an 'Abhyutthanam', i.e., rising, of 'Adharma'—which is forbidden by the Vedas, is the cause of various kinds of suffering, and is opposed to Dharma—then I create 'Atmanam', i.e., My body; I show that which is verily eternally established as if it were created, through Maya.

He reveals this very thing with "Yada yada" (Whenever) etc.

O Bharata, whenever there is a "Glani", i.e., contraction, of Dharma—which is of the nature of devotion to Me, etc. And there is "Abhyutthanam", i.e., arising/origin, of Adharma—which is the destroyer of knowledge, etc. "Hi" is used in the sense of certainty.

Then I create "Atmanam"—meaning the Jivas (souls) useful for My Lila (divine sport) and those useful for Knowledge.

By the address "Bharata", it is made known that "just as you have been created now for the protection of Dharma."

The singular number in "Atmanam" is with the intention of the Primary Self (or referring to the collective group).

Whenever indeed there is 'Glani', i.e., loss, of Dharma—which is characterized by Varna, Ashrama, etc., and is the means for the prosperity and supreme good (liberation) of living beings—O Bharata, and there is 'Abhyutthanam', i.e., rising, of Adharma;

then I create Myself through Maya.

For what purpose?

In anticipation of the question "When and for what purpose do You come into being?", He states the time of His manifestation with the two verses beginning with "Yada yada hi" and "Paritranaya".

For the protection of the Sadhus—that is, those who uphold Dharma—and for the destruction of their adversaries—the evil-doers who perform wicked deeds—I come into being in every age.

There is no restriction regarding the time of incarnation here; to convey this meaning, the terms "Yada yada" (Whenever) and "Yuge yuge" (In every age) are used.

And in this way, even while punishing the wicked, one should not suspect "Vaishamyam" (partiality/cruelty) in Him. As it is said: "Just as there is no lack of compassion in a mother regarding the fondling or disciplining of a child, in the same way, it is so for the Great Lord, the controller of virtues and vices."

यदा यदा whenever? हि surely? धर्मस्य of righteousness? ग्लानिः decline? भवति is? भारत O Bharata? अभ्युत्थानम् rise? अधर्मस्य of unrighteousness? तदा then? आत्मानम् Myself? सृजामि manifest? अहम् I.Commentary Dharma is that which sustains and holds together. There is no proper eivalen for this term in the English language. That which helps a man to attain to Moksha or salvation is Dharma. That which makes a man irreligious or unrighteous is Adharma. That which elevates a man and helps him reach the goal of life and attain knowledge is Dharma that which drags him and hurls him down in the abyss of worldliness and ignorance is Adharma.

O scion of the Bharata dynasty, yada yada hi, whenever; bhavati, there is; a glanih, decline, decrease; dharmasya, of virtue consisting of the duties of castes and stages of life of living beings, which are the means to achieving properity and Liberation; and abhyutthanam, increase, rise; adharmasya, of vice; tada, then; do aham, I; srjami, manifest; atmanam, Myself, through Maya.
Why?

There is no restriction as to the time of My birth; whenever the Dharma taught by the Vedas that must be observed according to the arrangements of the four stations and the four stages of life declines, and Adharma, its opposite, increases, then I Myself, by My own will and in the manner stated, incarnate Myself.
Sri Krsna gives the purpose of His birth.