Bhagavad Gita - Chapter 4 - Shloka (Verse) 8

व्याख्या--'परित्राणाय साधूनाम्'--साधु मनुष्योंके द्वारा ही अधर्मका नाश और धर्मका प्रचार होता है, इसलिये उनकी रक्षा करनेके लिये भगवान् अवतार लेते हैं।दूसरोंका हित करना ही जिनका स्वभाव है और जो भगवान्के नाम, रूप, गुण, प्रभाव, लीला आदिका श्रद्धा-प्रेमपूर्वक स्मरण, कीर्तन आदि करते हैं और लोगोंमें भी इसका प्रचार करते हैं, ऐसे भगवान्के आश्रित भक्तोंके लिये यहाँ 'साधूनाम्' पद आया है।
जिसका एकमात्र परमात्मप्राप्तिका उद्देश्य है, वह साधु है (टिप्पणी प0 223) और जिसका नाशवान् संसारका उद्देश्य है, वह असाधु है।असत् और परिवर्तनशील वस्तुमें सद्भाव करने और उसे महत्त्व देनेसे कामनाएँ पैदा होती है। ज्यों-ज्यों कामनाएँ नष्ट होती हैं, त्यों-त्यों साधुता आती है और ज्यों-ज्यों कामनाएँ बढ़ती हैं, त्यों-त्यों साधुता लुप्त होती है। कारण कि असाधुताका मूल हेतु कामना ही है। साधुतासे अपना उद्धार और लोगोंका स्वतः उपकार होता है।साधु पुरुषके भावों और क्रियाओँमें पशु, पक्षी, वृक्ष, पर्वत, मनुष्य, देवता, पितर, ऋषि, मुनि आदि सबका हित भरा रहता है--

किसलिये सत्मार्गमें स्थित साधुओंका परित्राण अर्थात् ( उनकी ) रक्षा करनेके के लिये पापकर्म करनेवाले दुष्टोंका नाश करनेके लिये और धर्मकी अच्छी प्रकार स्थापना करनेके लिये मैं युगयुगमें अर्थात् प्रत्येक युगमें प्रकट हुआ करता हूँ।

Regarding the birth caused by Maya of the Lord—who is fully satisfied (Kritakritya)—at the aforementioned time, He states the purpose preceded by a question, beginning with "Kimartham" (For what purpose) etc.

Just as the protection of the virtuous and the punishment of the wicked are the fruits of the Lord's incarnation, He states that there is also another fruit with "Kimcha" (Moreover).

For indeed, when Dharma is established, the world itself becomes established; otherwise, having its boundaries broken, the world would attain incoherence (chaos)—this is the meaning.

He states the purpose of the incarnation. "Paritranaya"—for the protection—of the Sadhus, meaning the devotees established on the righteous path. "Vinashaya cha"—and for the destruction—of the greatest sinners. "Kimcha" (Moreover)—for the purpose of firmly establishing Dharma. Thus, three purposes of incarnation are stated.

As to the view that "Dharmasamsthapanarthaya" (for the purpose of establishing Dharma) is stated to explain how those two (protection and destruction) occur—that is questionable. Because the protection of the virtuous and the destruction of the sinners are not accomplished (merely) by the establishment of Dharma.

For instance, Sri Krishna, who incarnated in the house of Vasudeva, accomplished all three distinct purposes: 'establishment of Dharma' through the teaching of the Gita etc., 'protection of the virtuous' through the guarding of Yudhishthira etc., and 'destruction of evildoers' through the killing of Kansa etc. Indeed, Arjuna's protection done at various times and the destruction of Karna etc. by various means are not accomplished merely by the teaching of the Gita—this is the indication.

By this logic, the view that "He intends to stabilize Dharma by protecting the good and killing the wicked" is also refuted. For, no establishment of any Dharma occurs merely by the protection of Vasudeva etc. and the killing of Kansa etc.; furthermore, this would lead to the fallacy of the futility of Vyasa's incarnation, who was for the purpose of 'establishing Dharma' but was not the doer of these two actions (killing and protecting) which are claimed to be the causes of establishing Dharma.

Therefore, it should be understood that the Lord's incarnation occurs sometimes for one purpose, sometimes for two, and sometimes for all (three).

There is no rule that the work of protection etc. must be done only through birth (incarnation). Nevertheless, through Lila (divine sport) and by His own nature, He acts as He pleases. For it is said: "This is the very nature of the Lord;

like in the world, it is merely Lila" (Brahma Sutra 2.1.33). "Observe His action like that of a playing child."

"Although He possesses infinite valor, He dwelt in the city (Dvaraka) as if out of fear of the enemy." "He is full; there is nothing for Him to attain, yet He performs all actions." "Therefore, the tranquil Sages who know the high and the low speak of Him thus amidst contradictory attributes"—such statements are found in the Khila Suktas of the Rig Veda.

To the question "For what purpose do You create Yourself through Maya?", He answers with "Paritranaya" (For the protection) etc.

"Dushkritam"—of the evil-doers, meaning the sinners performing wicked deeds. "Sambhavami"—I manifest (incarnate).

The 'Sadhus' (virtuous)—meaning those who practice the Dharma characterized before, the foremost among Vaishnavas, who are engaged in taking refuge in Me... who, because My names, actions, and nature are beyond the reach of speech and mind, do not obtain the happiness of sustaining and nourishing their own selves without seeing Me... who consider even an atomic fraction of time as a thousand aeons (Kalpas) [in My absence] and whose limbs become completely enervated...

for the 'Paritrana' (protection) of such devotees—by granting them the vision of My true nature and deeds, and conversation, etc.—and for the destruction of those opposite to them; and for the establishment of the Vedic Dharma which has declined and which is of the nature of My worship, by displaying the nature of the Object of Worship, I come into being in every age in forms like gods, men, etc.

The meaning is that there is no specific restriction to particular ages like Krita, Treta, etc.

In anticipation of the question "For what purpose?", He answers with "Paritranaya" (For protection). For the protection of the "Sadhus"—those abiding in their own Dharma. And for the slaughter of the "Dushkritas"—those who perform evil deeds. And thus "for the sake of firmly establishing Dharma"—meaning, to stabilize Dharma by protecting the virtuous and killing the wicked—I come into being "in every age," meaning at those respective occasions.

And, one should not suspect "Nairghrinya" (cruelty/mercilessness) in Him even while punishing the wicked.

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."

Stating that the answer to the question "For what purpose?" is being given, [Ramanuja] says "Of the birth...". The word 'Sadhu' here does not refer to the weak, etc., because it is the counterpart to the word 'Dushkrit' (evil-doer); therefore, it refers to the virtuous/doers of good deeds; with this intention he says "Those of the nature of the described Dharma." By the word "described Dharma," the reference is to "declared by the Vedas," etc.

Those who worship other deities following the described Dharma, and those Vaishnavas who worship the Lord in the specific forms of those respective deities according to the maxim of 'Pradarshana-vidya'—for them, the display of the Avatar is not an absolute necessity, because the granting of their desired fruits is accomplished through the forms sheathed in those respective deities; with this intention, he says "Vaishnavagresara"—meaning the foremost devotees of the Lord.

By the two terms "Of the nature of the described Dharma" and "Foremost Vaishnavas," references like "He who does not deviate from his Varna-Dharma" (Vishnu Purana 3.7.20) and "By one possessing the conduct of Varna and Ashrama" (Vishnu Purana 3.8.9) are indicated. And it results in the meaning that they are relying on the Means and the Goal as they truly are. "Trana" (protection) here indeed means the attainment of the desired preceded by the removal of the undesired.

For such foremost Vaishnavas, the "undesired" is the non-attainment of the Lord; and the removal of that undesired is only through His attainment preceded by taking refuge in Him—intending this, it is stated from "Matsamashrayane" (In taking refuge in Me) up to "Alapadidanena" (by granting conversation, etc.). It is not that food, drink, betel leaves, etc., are their sustenance and nourishment, but rather with the idea "I, Krishna, am everything (to them)," it is stated "without seeing Me, not obtaining the sustenance and nourishment of their own selves."

The "non-seeing" is due to their state of Yoga not being perfected. If they could tolerate a small period (of separation) before My direct realization by closing their eyes, then I too could tolerate such a state of theirs, but they are not so; with this intention, "Kshana" (moment/atom of time) etc. is stated. One should contemplate here on verses like "A moment becomes like an aeon for those not seeing You" (Bhagavatam 10.31.15).

The ultimate state of the sorrow of not seeing Him is described as "their limbs becoming completely weak." For the sake of reviving those who are distressed by separation from Him, the forms which are to be experienced by the devotees in order are described as "by granting the vision of My true nature, deeds, conversation, etc." The purport is that unlike the happiness of liberation etc., this (specific joy of interaction) cannot be given by mere Will (Sankalpa) without an Incarnation.

In "Paritranaya," the prefix (Pari) indicates the attainment of various desired objects preceded by the removal of various undesired ones; with this intention, "My names, qualities, deeds...", "Sustenance...", and "Nature and deeds..." are stated. 'Svarupa' (Nature) here means the Form (Vigraha). Thus, the protection of the Sadhus from 'internal fear' (separation) is stated;

now, intending to state their protection from 'external fear', he says "And for the destruction of the opposite." The word 'cha' (and) is for anvachaya (secondary conjunction). This is also stated in the Antaraditya-adhikarana Bhashya: "The Sadhus, the worshippers, their protection alone is the [primary] objective; the destruction of the evil-doers is incidental, for that can be accomplished even by mere will."

Offense against the Bhagavatas (devotees) is the limit (culmination) of being a 'Dushkrit' (evil-doer); with this intention, "Of the opposite of them" is stated. Like "Compassionate even to enemies" and "calmed by My arrows in battle, you shall be purified," the destruction of the evil-doers is not absolute annihilation, but the removal of the knots/bonds of the bodies like Rakshasas etc., which are the cause of their contrariness; upon the removal of that, righteousness becomes possible even for them; thus, that (destruction) too results in "Dharma-samsthapana" (Establishing Dharma).

"The worship which is subsidiary to Me must be established by Me alone"—with this intention, "Of the nature of My worship" is stated. The promotion of Dharma through practice and instruction is possible even through Vyasa and others; (but) generating devotion by displaying the "Form of the Worshipable" is the extraordinary purpose of incarnation. Even Shishupala, the harsh-speaker of a hundred insults and an enemy for three births, attained liberation by becoming filled with love/pleasure (or purified) by the vision of Krishna; with this intention, "By displaying the form of the Worshipable" is stated.

One should also contemplate on "Stealing the sight and hearts of men by beauty, generosity, and qualities" (Valmiki Ramayana 2.3.29). By this, it is said that the 'proper establishing' of Dharma means establishing it up to the point of Himself (attaining Him).

"Yuge yuge" (In every age)—this repetition clarifies the meaning as "Krita, Treta, etc." The purport is: I do not necessarily appear in every single age, nor is there a restriction to a specific age.

यह तो स्पष्ट है कि बिना किसी इच्छा अथवा प्रयोजन के ईश्वर अपने को व्यक्त नहीं करता। इच्छाओं के आत्यन्तिक अभाव का अर्थ है कर्मों का पूर्ण अभाव। बिना किसी साधन के विद्युत् शक्ति किसी विशेष रूप में व्यक्त नहीं हो सकती। इसी प्रकार परमब्रह्म किसी प्रयोजन के अभाव में किसी उत्कृष्ट अथवा निकृष्ट उपाधि को न धारण कर सकता है और न उसे उसकी कोई आवश्यकता ही होती है। जिस प्रकार शान्त और स्थिर जल में किसी वस्तु के डालने पर उसमें तरंगे उठने लगती हैं उसी प्रकार इच्छा रूपी विक्षेपक के होने पर ही परम पूर्ण स्वरूप में से उच्च या हीन किसी प्रकार की सृष्टि की उत्पत्ति संभव है।पूर्ण परमात्मा में गोपाल कृष्ण के रूप में अवतार लेने की कारण रूप जो इच्छा है उसे यहाँ व्यास जी अपने शब्दों में वर्णन करते हैं। सब इच्छाओं में सर्वोत्तम दैवी इच्छा है जगत् की निस्वार्थ भाव से सेवा करने की इच्छा किन्तु वह भी एक इच्छा ही है। कर्तव्य पालन करने वाले साधु पुरुषों के रक्षण का कार्य करते हुये अपनी माया का आश्रय लेकर एक और कार्य अवतारी पुरुष को करना होता है वह है दुष्टों का संहार।दुष्टों के संहार से तात्पर्य शब्दश दुष्ट व्यक्तियों के संहार से ही समझना आवश्यक नहीं है उसमें दुष्ट प्रवृत्तियों का नाश अभिप्रेत है। वस्त्र रखने की आलमारी रखने की पुर्नव्यवस्था करने के समान यह कार्य है। जो वस्त्र अत्यन्त निरुपयोगी हो जाते हैं उन्हें नये वस्त्रों के रखने हेतु स्थान बनाने हेतु वहाँ से हटाना ही पड़ता है। इसी प्रकार अवतारी पुरुष साधुओं का उत्साह बढ़ाते हैं दुष्टों के स्वभाव को परिवर्तित करने का प्रयत्न करते हैं और कभीकभी दुष्टों का पूर्ण संहार भी आवश्यक हो जाता है।अर्जुन के लिये इतना सब कुछ विस्तार से बताना पड़ा क्योंकि वह श्रीकृष्ण के वास्तविक स्वरूप के विषय में सर्वथा अनभिज्ञ था। श्रीकृष्ण को एक मनुष्य और मित्र के रूप में ही समझने के कारण वह प्रथम अध्याय में इतने प्रकार के तर्क प्रस्तुत करता रहा अन्यथा उसमें इतना साहस ही नहीं होता। यदि यह मान भी लिया जाय कि अर्जुन को श्रीकृष्ण के ईश्वरत्व के विषय में पूर्ण भान था तब इसका अर्थ होगा कि एक नास्तिक के समान श्रीकृष्ण की सहायता पाकर भी वह अपने विजय के प्रति पूर्ण आश्वस्त नहीं था यह उचित नहीं प्रतीत होता। जब भगवान् उसे अपना मित्र भक्त कहते हैं तब वह शिशुओं की सी सरलता से उनसे कहता है आप मुझे सिखाइये मैं आपका शष्य हूँ। इस वाक्य में श्रीकृष्ण के प्रति उसका आदर भाव तो स्पष्ट होता है किन्तु किसी भी प्रकार उसमें उनके ईश्वरत्व का ज्ञान होना सिद्ध नहीं होता।भगवान् अपने ही विषय में जानकारी क्यों दे रहे हैं

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.

For the protection of the virtuous—thus, the protection of the virtuous, etc., is stated as the purpose of the Lord's incarnation. There (a doubt arises): Is there a rule that protection, etc., must be done only through birth? Anticipating this, he says "No." The purport is that He is capable of doing it even without birth.

(Question): Then why the birth? To this, he says "Tathapi" (Nevertheless). Being one who acts as He pleases, He acts so merely by Will. (Question): For what purpose is such a Will? To this, it is said "Lilaya" (By way of sport/Lila).

(Counter-point): Even sport is usually for the purpose of removing boredom, etc., (which cannot apply to God). To this, it is said "Svabhavena cha" (And by nature).

On this very point, he cites proofs with "Tatha hi" (For thus it is). "Ayam esha"—This indeed is He; "Iyam ichcha"—This is the Will. Here, regarding activities/tendencies that are contradictory, He is one whose will is contrary to the world (transcendental).

(Doubt): So, are the loss of Dharma and the increase of Adharma causes for Your satisfaction, since You manifest at that very time? And in that case, Your incarnation would indeed be productive of disaster? (Answer): He says "No" to this.

"Paritranaya"—for the protection on all sides—of the "Sadhus" (virtuous), the doers of merit who are established on the path of the Vedas, who are declining (suffering) due to the decay of Dharma. And "Vinashaya cha"—for the destruction—of the "Dushkritas" (evil-doers), the sinners who oppose the path of the Vedas, who are increasing due to the growth of Adharma.

How will both of those happen? To that, He says "Dharmasamsthapanarthaya"—for the purpose of the proper establishment of Dharma. The establishment of Dharma means the complete protection of the Vedic path by the removal of Adharma; "Dharma-samsthapana" is for that purpose. (Therefore) "Sambhavami"—I come into being, as before.

"Yuge yuge"—meaning in every age.

Thus, having created Jivas for the sake of Dharma, "I become manifest for their protection"—saying this, He speaks "Paritranaya".

For the protection of the "Sadhus", i.e., devotees; for the destruction of the "Dushkritas", i.e., the adversaries of Dharma; and "Dharmasamsthapana"—for the establishment of Dharma in a perfect manner, in the forms of Knowledge (Jnana), Action (Karma), Ashrama, etc.—"Yuge yuge" (in every age) "Sambhavami"—I come into being.

"I come to be in a perfect/proper manner"—meaning I become manifest; I do not come to be (born) like a Jiva.

"Paritranaya"—for the protection—of the "Sadhus", meaning those established on the righteous path.

"Vinashaya cha"—and for the destruction—of the "Dushkritas", meaning those who perform sinful deeds.

"Kimcha" (Moreover)—"Dharmasamsthapanarthaya"—for the proper establishment of Dharma; for that purpose "Sambhavami"—I come into being; "Yuge yuge"—meaning in every age.

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.

परित्राणाय for the protection? साधूनाम् of the good? विनाशाय for the destruction? च and? दुष्कृताम् of the wicked? धर्मसंस्थापनार्थाय for the establishment of righteousness? संभवामि (I) am born? युगे युगे in every age.Commentary Sadhunam The good who lead a life of righteousness? who utiles their bodies in the service of humanity? who are free from selfishness? lust and greed? and who devote their lives to divine contemplation.Dushkritam Evildoers who lead a life of unrighteousness? who break the laws of the society? who are vain and are dishonest and greedy? who injure others? who take possession of the property of others by force? and who commit atrocious crimes of various sorts.

Paritranaya, for the protection; sadhunam, of the pious, the followers of the virtuous path; vinasaya, for the destruction; duskrtam, of the evil-doers, of the sinful ones; and also dharmasamsthapanarthaya, for establishing virtue fully;-for that purpose, sambhavami, I manifest Myself; yuge yuge, in every age.

The good are those who follow the Dharma, as defined above. They are the foremost among the Vaisnavas, who have taken refuge in Me. While My name, acts and form are inaccessible to speech and thought, these devotees cannot get support, sustenance etc., for themselves without perceiving Me. They regard even a moment's time without Me as a thousand Kalpas. They become broken in every limb because of the separation from Me. So I am born from age to age in the forms of gods, men etc., for protecting them by affording them the opportunity to behold My form and acts and to converse with Me.
I am born also for the destruction of those who are opposed to such devotees and for the restoration of declining Vedic Dharma, which consists of My worship. The main purpose of incarnation is the revealing of His adorable form, so that all may worship Him. The destruction of the wicked is secondary only. There is no specific restrictions of the Yugas like Krta, Treta etc., for the appearance of Divine Incarnations.