Avataarhood (incarnation) is the irrefutable truth in the Gita. The Supreme is formless and pervades each and every particle. He presents in all and all are in Him; this is an indisputable truth. The Gita also contains many such indications. But the same formless Supreme in certain special circumstances assumes form-this truth also cannot be denied. The Supreme is Omnipotent. All bodies have their origin in Him. (aham sarvasya prabhavah). When he can bring forth innumerable bodies of different kinds of beings, then why can He Himself not take up a body?

The Gita is the voice of divinity. The Lord Himself is giving a definitive indication.

Righteousness is the very nature of the Lord. 'Ramo vighravaan dharma. Yata yatah Krishna stato dharmo'. Then the decline of righteousness appears to be strange. In reality righteousness is the state of right qualities, right tendencies, right conduct and right feelings. Righteousness is the name of traditions, dignity, ideals and values of life. When it starts disappearing from the society then evil qualities, bad conduct and feelings start dominating. Sacrifice and charity, austerity and remembrance of Lord's name, worship and recitation, knowledge, meditation, religious undertakings-They all do not take place, and even if they are being performed they are obstructed forcibly and obstinately by egoistic persons seeped in demoniac tendencies. In place of the dignity of righteousness, unrighteousness takes hold of the people at large. No one is willing to give an ear or to accept the right motivation. Saints, sages and seers are also tortured. The Lord says that in such an eventuality there is no alternative. I Myself have to manifest in that case. What does the Lord do on manifesting?

'Dharmasamsthapanarthaya'For the establishment of righteousness I manifest Myself. Remember that here righteousness or religion does not stand for the establishment of some new religion, sect or any thought stream. It is also not necessary because the Lord is Himself the establisher of original Sanatan Dharma (Eternal Religion).

Tvamavyayah sasvatadharmagopta' (Gita11/18) 'Brahmano hi pratisthaham... sasvatasyaca dharmasya' (Gita(14. 27) Whatever harm to the dignity and tradition of righteousness is done, to re-establish them in the society I come.

Whoever are the obstructive elements, who due to ignoble conduct are responsible for taking the society towards the abyss of moral downfall-such arrogant, wicked, base humans with demoniac tendencies are destroyed by Me (vinasaya ch dushkrtam). The destruction of Kans, Chanur, Mushtik, Sishupal, Dantvchakra and apart from these Putana, Shaktasur, Trinasur, Agahsur, Bakasur, etc. were also eliminated so that the demoniac tendencies might be annihilated completely.

On the other hand the divine virtues should be maintained in the society for 'paritranaya sadhunam' upliftment of the pious. To play and eat with cowherd boys without any distinction of class or high and low status, stealing and eating the butter of the ladies of Vraja-this is the reverence of the tradition of love and comaraderie. In various forest to graze the cows that too barefooted is in itself a wonderful religious inspiration.

Refusing Duryodhan's invitation for sumptuous delicacies, sweets and dried fruit and in place of it, eating saltless cooked leafy vegetable and even banana skin at the home of Vidur and his wife is an unprecedented example of affectionate feeling and the dignity of religion. Seating an old and decrepit Brahmin Sudama on his throne and seating Himself at his feet, respecting the Brahmanic tradition and in that too showing reverence to the helpless and poor. Several such examples are available during the period of Shri Krishna's avataarhood which bring out easily the truth of 'paritranaya'. The slaying of Kalyavan and showing His divine form to Muchhkund in the cave shows simultaneously both the objectives of divine incarnation.

There is another indication of the emotional aspect of the Lord. The Lord could have got the evil doers slaim through anybody and it was possible too. For Him nothing is impossible but 'aham bhakt paradhino'-moved by the affection of His devotees the Lord has to make His appearance. Khar and Dushan could have been killed by anyone but the Lord had to embrace Himself Nishad and Kevat. How could he have sent anyone to Shabri, as He had to visit her Himself? He had to give honour to devotees like Vidur, his wife and Sudama Himself. The implication of patronage to saints and devotees is to give patronage to virtues, good feelings, righteous tendencies which the Lord Himself only has to do. The annihilation of the wicked persons is like the farmer watering and manuring the crop, but he also weeds out unnecessary and harmful growth and throws them out so that the crop may grow well.

That greenery and happiness of the emotions, affection and virtues persist in the society for this purpose, the protection of the cooperative factors and destruction of harmful, useless, wicked elements is the objective of the avatar (incarnation). 'Sambhavami yuge yuge'...I manifest Myself from age to age. In the seventh verse words 'yada' and 'tada' have been used indicating that when righteousness suffers then and only then I come into being. In the eighth verse'sambhavami yuge yuge' specifies that incarnation is not limited to a particular age or period. Whenever, wherever and whatever is the need which is experienced, then can the Lord come into being and does so. The lives of many great persons are the established examples of this fact. The emotions expressed in Ram Charit Manas are also clear.

Jab Jab hohin dharma kai hani

Badhahin asur adham abhimani

Karahin aniti jahi nahi barni

Seedahin vipra dhenu surdharni

Tab tab prabhu dhari vividha sharira

Harhin kripa nidhi sajjan peera'

The order of motivations provided in the Gita is beautiful and well organized. Taking up and explaining an issue in an all-encompassing manner is the very own nature of the Lord. That after clarification no room is left for doubt, for this the Gita

preacher takes utmost care. After specifying the reason for His incarnation, to show difference between the birth of an ordinary mortal and that of Himself and the result of knowing it in essence is given in the beautiful words of the Lord Himself.