Gita 04.07 – Universality of opportunity defines and distinguishes dharma
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham (Bg 4.7)
Word-for-word:
yadā yadā — whenever and wherever; hi — certainly; dharmasya — of religion; glāniḥ — discrepancies; bhavati — become manifested; bhārata — O descendant of Bharata; abhyutthānam — predominance; adharmasya — of irreligion; tadā — at that time; ātmānam — self; sṛjāmi — manifest; aham — I.
Translation:
Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion – at that time I descend Myself.
Explanation:
yadā yadā hi dharmasya: Whenever and wherever
glānir bhavati bhārata: there is a decline in religion, O descendant of Bharata,
abhyutthānam adharmasya: and a rise of irreligion becomes predominant,
tadātmānaṁ sṛjāmy aham: at that time, I manifest Myself.
Essentially, in this verse, Kṛṣṇa declares that He manifests Himself when people deviate from the path of dharma. In the next two verses—4.8 and 4.9—Kṛṣṇa explains the reasons for His appearance, whereas in this verse, He focuses more on the circumstances under which He manifests.
The phrase “yadā yadā” can be understood in two ways. It may be taken as a poetic ornament—a stylistic repetition used for emphasis. Alternatively, it can be interpreted literally to mean “whenever and wherever.” Thus, “yadā yadā hi dharmasya” means: “Whenever and wherever there is a decline in dharma, I manifest.”
This verse highlights one of the defining and distinguishing characteristics of Sanātana-dharma: its universality. A defining characteristic is one that is central, prominent, and intrinsic—something that makes a thing what it is. A distinguishing characteristic is one that sets something apart from others. This verse illustrates both aspects of Sanātana-dharma, particularly its relevance across all times and places.
Many religions in the world are history-centered, meaning they are rooted in a specific historical event. A particular moment in history is seen as remarkable and foundational—an event that sets off a chain of developments. It is this singular occurrence that makes possible the birth of a particular religion and a specific way of approaching God.
For example, among the history-centered religions, we can consider the three Abrahamic faiths: Judaism, Christianity, and Islam. Each of these traditions is rooted in a defining historical event—whether it is the exodus of the chosen people from Egypt to Jerusalem, the appearance of Jesus, or the revelation received by Prophet Muhammad.
If Jesus had not descended, or if Muhammad had not come, these religions would have no foundation—they are inconceivable without those historical figures. The core idea in such traditions is that divine revelation occurred at a specific point in history, and is limited to that moment alone. While it is believed that people after that time can still be delivered through the mercy made available by that historical event, several questions arise.
If Jesus is the sole deliverer of the world, then how were people who lived before His appearance delivered? And what about those who never come to know of Him—those born in remote, far-flung corners of the world where the gospel has never been heard?
History-centered religions tend to limit the eternal to the historical—they reduce the eternal to a particular moment in history. In contrast, the Bhagavad-gītā does not impose such limitations. It declares that the eternal, transcendental Lord manifests again and again. “Whenever and wherever dharma declines,” the Lord appears. This means His manifestation is not confined to a specific time, place, or circumstance. It is not essentially limited in any way.
That is why we see that there are innumerable incarnations of the Lord. In fact, the Bhāgavatam states that the incarnations are as countless as the waves in the ocean. And just as the waves are unlimited, so too are His manifestations.
Why are there unlimited incarnations of God? Because His love for us is unlimited. And out of that boundless love, He manifests again and again.
This universality—that Kṛṣṇa is God Himself (kṛṣṇas tu bhagavān svayam)—is certainly true. His incarnation is indeed special. At the same time, Kṛṣṇa is not the only form of the Divine to manifest in this world. Many other forms also appear, and each of them serves to help people come closer to God and ultimately attain Him. All such incarnations come to establish and uphold the mission of dharma.
Understanding this universality of Sanātana-dharma is foundational to grasping its defining and distinguishing characteristic. Unlike traditions that claim one particular historical event to be of eternal and universal importance—often to the exclusion of all others, thereby making God appear partial or biased, favoring some and neglecting others—Sanātana-dharma explains that God appears again and again.
This verse of the Bhagavad-gītā clearly affirms that divine manifestation is not a one-time occurrence, but a recurring act of compassion throughout time.
It was Bhaktivinoda Ṭhākura, in our sampradāya, who first explained this verse in the context of the Abrahamic religions. He stated that sometimes God comes Himself, sometimes He sends His son, and sometimes He sends His servant. Regardless of how He comes, the essential point is that He carries out the same mission: to establish dharma.
The relevance of this verse extends beyond the immediate context of Sanātana-dharma—beyond its conventional socio-geographical setting in Āryāvarta or Bhāratavarṣa. How this verse applies to other religious traditions outside of Sanātana-dharma was first clearly articulated by Bhaktivinoda Ṭhākura.
While the universal principles are implicit in the verse, the ācāryas before Bhaktivinoda Ṭhākura did not need to address faith traditions beyond the Vedic fold, as they did not encounter them directly. However, Bhaktivinoda Ṭhākura did engage with this concern—and so did Śrīla Prabhupāda.
Śrīla Prabhupāda went to the extent of saying that Jesus is also our guru—because he had such deep love for God that he was willing to lay down his life in God’s service. The essential principle here is to recognize that we are all loved by God. Wherever we may be, and whenever we may live, God is always making arrangements to deliver us.
Rather than promoting the exclusivity of any one religious tradition or claiming a monopoly over God, this verse reveals the plurality of His manifestations and the boundlessness of His mercy. He comes again and again, in various forms and at various times, to reach us. Through these manifestations, He extends His mercy, guiding us forward on our journey back to Him.
Thank you.
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