"Dharma samsthaapanaarthaaya sambhavaami yuge yuge". Here, one point has to be clearly grasped. Many who read the Gita take it that the Lord incarnates when Dharma is destroyed and when the forces of Adharma begin to prevail. But there is no basis to draw the conclusion that Dharma gets destroyed. The Gita too does not say so. The word that is used is "glaani"; that is to say, when the indications are that dharma is in danger, "I will come in order to protect it from harm". He did not say that he will come down to protect it and preserve it after Dharma itself has been destroyed! Of what use is a doctor after life has left? So too, after Dharma, which is the very life-breath of humanity, has been destroyed, what is the need for the Bhavarogavaidya, that is to say, the Incarnation of the Lord? What is the Lord to protect? This is why the word 'glaani' is used to indicate, not the destruction, but the decline, the weakening of Dharma. The protection of Dharma is the task of the Lord, for Dharma is the very breath of the Jivi.

Dharma is not an ordinary affair. He who does not practice Dharma is as bad as dead; if he does practice it, he is of the divine nature. Now there is need to turn men on to the Dharmic path by means of good advice, tempting them with the attractive consequences of following the path, threatening to dissociate from those who do not, and inflicting punishment as a last resort; the traditional methods of Saama, Daana, Bheda and Danda. In ancient times, people never gave up the practice of Dharma even when they were threatened with death at the point of the sword. Now, without even the slightest pressure from others, people slide down and fall into Adharma. Indeed, Dharma is interpreted in various confusing ways and those who strictly follow the real Dharma are obstructed and laughed at and treated as worse than dried up grass. Those who are anxiously adhering to Dharma are branded as cheats, hypocrites and ignoramuses. Such calumniators do not know what Dharma is or what its principles are. Unfortunate individuals! The have no capacity to grasp the meaning of that word. You can judge for yourself how it can be understood by persons who do not know even the literal meaning of the word. What can a person, born blind, know of the sun or its rays? Of course he can feel the heat, when the rays of the sun fall on his body; he cannot have an idea of the nature of the sun, its form, its shape, its brilliance, etc. So too for a person who has no conception of Dharma, who has no faith in Dharma, the joy derived by its observance is something incomprehensible. To dilate on Dharma before such a person is as useless a venture as blowing a conch before a person who is stone deaf. He can only see the conch at the lips of the person in front of him, he cannot hear the least bit of sound. So when Dharma is taught to a person or extolled, care must be taken to see that he has faith and earnestness and the eagerness to practise it. Only such must be handled and sought to be corrected. Later, by the promptings of their own experience and the joy they derive therefrom, even the ignorant will plant in their hearts the seedlings of Dharma.