For the protection of the good, for the destruction of the wicked and for the establishment of righteousness, I am born in every age.
In simple words
Krishna explains why he comes: "I am born again and again, age after age, for three reasons — to protect good people, to destroy those who cause harm, and to restore the balance of right and wrong."
Word-by-word meanings
परित्राणायfor the protectionसाधूनाम्of the goodविनाशायfor the destructionचandदुष्कृताम्of the wickedधर्मसंस्थापनार्थायfor the establishment of righteousnessसंभवामि(I) am bornयुगे युगेin every age
4.8 परित्राणाय for the protection? साधूनाम् of the good? विनाशाय for the destruction? च and? दुष्कृताम् of the wicked? धर्मसंस्थापनार्थाय for the establishment of righteousness? संभवामि (I) am born? युगे युगे in every age.Commentary Sadhunam The good who lead a life of righteousness? who utiles their bodies in the service of humanity? who are free from selfishness? lust and greed? and who devote their lives to divine contemplation.Dushkritam Evildoers who lead a life of unrighteousness? who break the laws of the society? who are vain and are dishonest and greedy? who injure others? who take possession of the property of others by force? and who commit atrocious crimes of various sorts.
Contemporary scholarly and practical interpretations for modern seekers.
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.
Modern
# BG 4.8 — Translation of Meaning
It is evident that the Divine does not manifest without desire or purpose. The complete absence of desires means the complete absence of action. Just as electrical energy cannot express itself in any particular form without a medium, so too the Supreme Brahman cannot assume any exalted or inferior attribute without purpose, nor does it have any need to do so. As ripples arise in still and calm water when an object is placed in it, so too from the perfectly complete nature of the Supreme can creation of higher or lower forms arise only through the presence of desire as the disturbing force.
Vyasa describes in his own words the desire that serves as the cause for the Supreme Self to incarnate as Gopala Krishna. Among all desires, the highest divine desire is the selfless wish to serve the world; yet even that is a desire. While protecting the virtuous and duty-bound souls and taking refuge in his maya, the incarnate being must perform another task: the destruction of the wicked.
By the destruction of the wicked, one need not understand it merely as the literal destruction of wicked persons—it refers to the annihilation of wicked tendencies. It is like reorganizing a wardrobe. Garments that have become utterly useless must be removed to make space for new ones. Similarly, the incarnate being inspires the virtuous, attempts to transform the nature of the wicked, and sometimes finds it necessary to completely destroy wickedness.
All this detailed explanation was necessary for Arjuna because he was entirely ignorant of Sri Krishna's true nature. Because he understood Sri Krishna merely as a human being and friend, he presented various arguments in the first chapter; otherwise, he would not have had such courage. If we were to assume that Arjuna fully knew of Sri Krishna's divinity, it would mean that even with the help of God, he remained uncertain of victory like an atheist—this does not seem fitting. When the Lord calls him his friend and devotee, Arjuna speaks to him with childlike simplicity, saying: "Teach me, for I am your disciple." In this statement, his respect for Sri Krishna is clear, but it does not prove that he possessed knowledge of his divinity.
Why is the Lord providing information about himself?