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dakhtar bhagavanadasaji ne apani ‘Science of Social Organisation’ (samajik vhyavashtha shashtr) namak pushtak ke prishhth 347-348 mean likha hai –
‘Great Avataras have come in the past and will come again in the future, whose grand figures loom and names of might echo through the haze of the ages. Theya have come and will come to close great epochs and to open greater ones. Smaller Messiahs, Prophets, Messengers and saintly teachers have performed and will perform similar functions with regard to smaller cycles and phases of civilizations. But the innermost truth, the one burden of the teaching of all the one purpose of all this ever has been and ever shall be, by ever deeper yoga, to behold ever more fully the infinite glory of the Eternal Self.’
‘arthat pahale bhi anek mahan avatar ho chuke haian aur bhavishhy mean hoange jinake lokothtar vigrahoan tatha prabhavashali namoan ko yugoan se ham log shmaran karane ate haian. mahan yugoan ke anht mean aur mahathtar yugoan ke praramhbh mean ve ate rahe haian aur ayange. yugoan ke anhtarvarti kal mean aur sabhhyata ki madhhyavarti avashthaoan mean isi prakar ka kary karane ke liye avataroan se nimhn shreni ke log jinhhean masiha, paigamhbar, eeshhvaradoot tatha sanht, mahathma, achary kahate haian, aye haian aur ayange. kinhtu sabase goodh rahashy, un sabake upadesh ka sar tatha ekamatr prayojan yahi raha hai aur rahega ki gamhbhiratar yog ke dvara shashhvat-brahm ki ananht mahima ko adhikadhik poornata se dekha jay’.
isi sanatan niyam ke anusar kaliyug ke praramhbh ke thik poorv, jise ‘loh ke saman dridh ahankar ka kala yug’ kahate haian, anek manushhyoan ke hridayoan ko anek prakar ke samhbanhdhoan ke dvara apane mean yukht karane ke liye shvayan bhagavan shrikrishhn ke roop mean prakat hue. narad ne yudhishthir se kaha tha– ‘he manavo ! tum log jis kisi prakar se bhi ho sake, apana chitht us paramathma mean lagao. manishi log shrikrishhn ko ‘akarshak’ kahate haian, khyoanki apane nam se ve sabaki athmaoan ko apani or khianch lete haian’[1].
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