Why the Lord comes as incarnation. This point we have been discussing last meeting, and what is dharma, what is religion. Perhaps you'll remember that the translation in the English language, dharma, is a description of certain kind of faith. But according to the Vedic literature, dharma is not a kind of faith. Faith can be changed, but dharma cannot be changed.
This point we have already explained. Just like the liquidity of water cannot be changed. If it is changed . . . suppose the water becomes solid. Under certain temperature, it becomes ice. But that is not its constitutional position. It is under certain condition. Similarly, our position is, our religion, or dharma, is, that we are part and parcel of the Supreme, and with that supreme consciousness we have to dovetail our activities with the Supreme. That is our constitutional position. That service attitude, transcendental service attitude, which has to be dovetailed with the supreme consciousness, is being misused by our material contact.
The service attitude or the engagement is there. Every one of us is a servant. Nobody is a master. He must be serving somebody. This point we have discussed. Even President Johnson, he is the chief man of your state; still, he's a servant of the state. So nobody's master here. To think of oneself that, "I am the master. I am the master of all I survey," this is called māyā, illusion. I am not ser . . . I am not master; I am servant. So my service is now being misused under different designations. So as soon as we become free from the designations, ceto-darpaṇa-mārjanam (CC Antya 20.12). That means when we can see exactly the position on the mirror of our mind after dusting over that, "My position, my constitutional position, is that I am eternal servant."
But we should not think that my service in the material world and my service in the spiritual atmosphere is the same. No. It is not the same. We, we are shuddered, "Oh, after liberation, we have to become a servant? Oh." We shudder, because we have no idea that what sort of servant is in the transcendental world. In the transcendental world, there is no distinction between the servant and the master. Here is distinction between the servant and the master, but in the transcendental world, in the absolute world, everything is one. Therefore there is no distinction between servant and master.
For example, we are speaking on the Bhagavad-gītā. Just see the position of Kṛṣṇa. He has taken the position of servant, chariot driver of Arjuna. Arjuna is practically, in his constitutional position, he is the servant of Kṛṣṇa, but in behavior we see, sometimes the Lord becomes the servant of the servant (CC Madhya 13.80).
So we should not carry the materialistic idea in the spiritual . . . although anything that we materially experience is a perverted reflection only of the spiritual life . . . so that constitutional position, which cannot be changed, which is called dharma, in order to pre . . . when that is deteriorated by contamination of matter, at that time, the Lord Himself comes as incarnation or He sends some of His confidential servitors.
Just like Lord Jesus Christ, he said that, "I am son of God." So he's representative of the Supreme. And similarly, Hazrat Muhammad, he also identified himself as a servant, padat hi bandhaḥ, a servant of the Lord. So this is the position, that whenever there is discrepancy in the natural law of our constitutional position, the master, the Supreme Lord, either He Himself comes in incarnation or He sends some representative to inform us what is actually the position of the living entities. So this is explained here by Lord Kṛṣṇa, yadā yadā hi dharmasya glānir bhavati (BG 4.7).
So this position, this dharma, is not exactly a kind of created faith. It is the constitutional position. Dharma means the constitutional position. Just like sugar. Sugar's constitutional position is to become sweet. Salt—constitutional position is to become salty, alkaline taste. And water is liquid. Stone is solid. These specifical . . . specific qualification is called dharma. Similarly, we living entities, we have got a specific qualification: the eternal attitude to serve others. So that, how to serve Kṛṣṇa, how to attain Kṛṣṇa consciousness, how to give up our material engagement in different designations—this science and this truth is described in the Bhagavad-gītā. Yadā yadā hi dharmasya glānir bhavati.
Paritrāṇāya sādhūnām. The sādhu . . . in the Bhagavad-gītā, in the last meeting, I have described to some extent what is the qualification of a sādhu. Sādhu means saintly person. Titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-dehinām (SB 3.25.21).
He's tolerant, he's very kind to everyone, and he's friend to all living entities. He has no enemy, or he is nobody's enemy. And he's peaceful. These are some of the qualification. There are twenty-six qualification in details. But these are some of the qualification. And in the Bhagavad-gītā you'll find the description of a sādhu, saintly person, is given by the Lord Himself.