यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्।।4.7।।
yadā yadā hi dharmasya glānir bhavati bhārata | abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham ||
Translation
Whenever there is a decline in righteousness and an increase in unrighteousness, O descendant of Bharata, at that time I manifest myself.
Word Meanings
yadā yadā — whenever and wherever; hi — certainly; dharmasya — of righteousness; glānir — decline, deterioration; bhavati — becomes; bhārata — O descendant of Bharata; abhyutthānam — increase, predominance; adharmasya — of unrighteousness; tadā — at that time; ātmānaṁ — oneself, self; sṛjāmy — I create, manifest; aham — I;
Understanding the Verse
In this pivotal verse of the Bhagavad Gita, Lord Krishna reveals the divine principle that underlies the cosmic order. The repeated phrase “yadā yadā” (whenever, whenever) emphasizes the continual, cyclical nature of moral fluctuations in the world. Dharma (righteousness) is not a static entity; it waxes and wanes according to human actions, societal conditions, and the collective consciousness. When dharma declines (glānir bhavati) and adharma (unrighteousness) rises (abhyutthānam), the divine resolves to intervene. The address “bhārata” specifically calls Arjuna, a scion of the Kuru dynasty, reminding him that the events on the battlefield are part of a larger, timeless script in which the righteous cause is being defended.
Krishna’s proclamation, “tadātmānaṁ sṛjāmy aham,” literally means “then I create myself.” In Sanskrit, the reflexive pronoun “ātmānaṁ” points to the personal aspect of the divine, stressing that God does not merely send an external agent; He incarnates His own Self. This underscores the doctrine of avatar – the divine’s purposeful descent into the material world to restore balance. The self‑manifestation assures that the restoration of dharma is not reliant on human effort alone but is supported by the supreme power that aligns with moral order.
The philosophical depth of this verse extends beyond the battlefield of Kurukshetra into every sphere of human existence. Whenever societies witness moral decay—be it through corruption, oppression, or loss of spiritual values—the verse promises divine intervention. This offers both comfort and responsibility: comfort, because the ultimate protector exists; responsibility, because the call to recognize the emergence of adharma and to support the divine effort is implicit. Arjuna, representing the seeker, is urged to recognize that the battle he faces is not only physical but also cosmic, a manifestation of the eternal struggle between dharma and adharma.
From a theological perspective, this verse also clarifies the purpose of incarnation. The avatars are not random deities but purposeful expressions of the same absolute reality (Brahman) taking form to guide humanity back to righteousness. The cyclical pattern suggested by “yadā yadā” also aligns with the Hindu concept of yugas (ages), where each age experiences a natural decline in virtue, culminating in a divine descent to re‑establish order. Thus, the verse articulates a cosmology where divine action is responsive, timely, and intimately connected with the moral climate of the world.
In practical terms, the verse invites introspection: individuals must be vigilant about the state of dharma within themselves and their communities. Recognizing the signs of spiritual decline prompts a turning toward the divine, seeking guidance, and aligning one’s actions with higher principles. By doing so, one participates in the divine plan, becoming a co‑agent in the restoration of dharma rather than a passive observer of cosmic cycles.
