Page:Essays On The Gita - Ghose - 1922.djvu/226

218 Dharma. But the language used can easily be given a poor and insufficient connotation which would deprive Avatarhood of all its spiritual depth of meaning. Dbarma is a word which hasan ethical and practical, a natural and philosophical and a religious and spiritual significance, and it may be used in any of these senses exclusive of the others, in a purely ethical, a purely philosophical or a purely religious sense. Ethically it means the law of righteousness, the moral rule of conduct, or in a still more outward and practical signifi- cance social and political justice, or even simply the observation of the social law. If used in this sense we shall have to understand that when unrighteousness, in- justice and oppression prevail, the Avatar descends to deliver the good and destroy the wicked, to break down injustice and oppression and restore the ethical balance of mankind. _

Thus the popular and mythical account of the Krishna avatar is that the unrighteousness of the Kurus as incarnated in Duryodhana and his brothers became so great a burden to the earth that she had to call upon God to descend and lighten her load; accordingly Vishnu incarnated as Krishna, delivered the oppressed Panda-. vas and destroyed the unjust Kauravas. A similar account is given of the descent of the previous Vishnu avatars, of Rama to destroy the unrighteous oppression of Ravana, of Parashurama to destroy the unrighteous license of themilitary and princely caste, the Kshatriyas, of the dwarf Vamana to destroy the rule of the Titan Bali. But obviously the purely practical, ethical or social and political mission of the Avatar which is thus thrown into popular and mythical form, does not give a right account of the phenomeénon of Avatarhood. It