The idea of brotherhood is very important, without it the equality and fraternity can’t be realised. Equality and Liberty can’t be realised without this Fraternity. It is a trinity, all the three have to be realised simultaneously, and it’s not that one or the other. Today this realisation has become very acute in mankind. And today that is why we can say humankind is in search of the real remedy. How do we read the Bhagavad Gita today, because it has a spiritual message, which is relevant to us today? Unless you live in the consciousness of immortality, which Sri Krishna gives in the second chapter, unless you do not have the idea of how to do action and yet to be free from it, unless you attain to the real knowledge, Gyana–Vigyana, that is in the seventh chapter, unless you do not know how to surrender to the Divine you cannot have Equality, Liberty and Fraternity. Today we are going back to these ideas and how to implement them. What was achieved in earlier times, which collapsed because it was not wide–spread? Therefore today we would like it to be wide–spread, so that people share it and then only it can be implemented. When you do this then you will find that the original spiritual teachings will become modified, will become enriched. That is the meaning of development of the spiritual consciousness. What was achieved in the Vedic times was, you might say the pinnacle, the loftiest. But what has happened there after in the history of spirituality is that there has been a subtlety of spirituality, complexity of spirituality proficiency of spirituality. Unless these are also developed spiritual knowledge is not complete. The kind of development that you find in the Sri Chaitanya is not there in the Veda, the kind of love of Radha and Krishna that you find connected to Sri Krishna, is not in the Vedas. The heights and the synthesis of knowledge that you find in the Upanishads are not in the Vedas. That is why the Upanishads are called the Vedanta. The climax and the culmination of the Vedas are in the Upanishads. So although it is the greater heights are to be found in the Vedas, all the subtleties are not in the Vedas, all the complexities are not in the Vedas, all the profundities are not on the Vedas. You might say that the seeds are there but they are not sprouted. They are not developed; they have not given the benefit of them. That is why even if you reach a great height even in the field of spirituality it is not enough. You have to develop the dharma and establish at one stage of human history is not enough you have to develop that dharma and establish the further development of the dharma in the next stage. Even that is not enough a greater dharma has to come and that has to be developed, so that when Sri Krishna says ‘I establish dharma’ you must understand the meaning of dharma, it is not that the same dharma that was proposed in the Vedas was established by Rama; what was dharma in Rama’s time was again established by Sri Krishna, that is not true. The very word dharma’s meaning is two–fold. There is Sanatana–Dharma, the dharma which is eternal, which is still not on the earth. Sanatana– Dharma is in the eternity. But here in the temporal times it is still not translated, so that Sanatana– Dharma has to be understood in the sense as one that gradually develops in such a way that ultimately that age of Sanatana– Dharma really gets fully manifested, till that time it is a developing Dharma. So the very word Dharma is a developing dharma. So when Sri Krishna says I come Yuge–yuge, I come from age to age and establishes Dharma, it is not that He establishes the same Dharma. The Avatar comes one after the other, but each one does not give the same Dharma. It is not that Buddha gives the same as Christ; Christ did not give the same thing as Krishna. In every age the Dharma that is needed at that time, the translation of Sanatana– Dharma applicable to that time is fully revealed by the avatar and he establishes that, but it collapses, why? Because it is still not the translation of the perfect Dharma, because it is not that, there is advance and that Dharma begins to fall or regress because new problems arise in the mean time for what that dharma has no answer. The questions which were raised in the time of the Ramayana, were raised by Sri Rama, through his own life, through his own example and for his own age they were perfect answers. They could be sustained but as the history developed further newer questions came for which the answers could not be found in the Dharma established by Sri rama. India’s greatness is to recognise it very clearly and to say that the Dharma established by Sri Rama had boundaries, had limitations and Sri Rama was himself mariada puruṣottama. The other Dharma had to be established when Sri Krishna came, He gave another Dharma which is in the Bhagavad Gita and the teachings of the Bhagavad Gita and the Ramayana, is not identical, there are wide differences. The kind of wideness you find in the Bhagavad Gita, the problem of how to reconcile knowledge and action and with Bhakti, all that is not so amply given in the Ramayayna as in the Bhagavad Gita. So, there is a new Dharma, which comes with Sri Krishna and so on. So, in every age, that it why it says, yadā yadā hi dharmasya glānir bhavati, He knows that Dharma will go to gloom again. Why, because the dharma that is given at one time, is not perfect and that that ideal Dharma. It is something that which will answer the question of that time and there you have to develop it further and so on. Therefore, until the time comes, India recognises that time will come, and that is marked by Kalki, that concept is given in India that will be the beginning of the Sat–Yuga. Where there is no possibility of collapse. So until we reach that point we shall see falls in the history of man of this kind of recurrence of rise and fall, rise and fall,; in this rise and fall there is a design.