Bhagavad Gita - Chapter 4 - Shloka (Verse) 2

व्याख्या--'एवं परम्पराप्राप्तमिमं राजर्षयो विदुः'--सूर्य, मनु, इक्ष्वाकु आदि राजाओंने कर्मयोगको भलीभाँति जानकर उसका स्वयं भी आचरण किया और प्रजासे भी वैसा आचरण कराया। इस प्रकार राजर्षियोंमें इस कर्मयोगकी परम्परा चली। यह राजाओं-(क्षत्रियों-) की खास (निजी) विद्या है, इसलिये प्रत्येक राजाको यह विद्या जाननी चाहिये। इसी प्रकार परिवार, समाज, गाँव आदिके जो मुख्य व्यक्ति हैं, उन्हें भी यह विद्या अवश्य जाननी चाहिये।प्राचीनकालमें कर्मयोगको जाननेवाले राजालोग राज्यके भोगोंमें आसक्त हुए बिना सुचारुरूपसे राज्यका संचालन करते थे। प्रजाके हितमें उनकी स्वाभाविक प्रवृत्ति रहती थी। सूर्यवंशी राजाओंके विषयमें महाकवि कालिदास लिखते हैं

इस प्रकार क्षत्रियोंकी परम्परासे प्राप्त हुए इस योगको राजर्षियोंने जो कि राजा और ऋषि दोनों थे जाना। हे परंतप ( अब ) वह योग इस मनुष्यलोकमें बहुत कालसे नष्ट हो गया है। अर्थात् उसकी सम्प्रदायपरम्परा टूट गयी है। अपने विपक्षियोंको पर कहते हैं उन्हें जो शौर्यरूप तेजकी किरणोंके द्वारा सूर्यके समान तपता है वह पपातप यानी शत्रुओंको तपानेवाला कहा जाता है।

Regarding the aforementioned Yoga having come down through tradition, He cites the agreement of distinguished persons with the word 'Evam' (Thus).

Addressing how it is appropriate to speak of it now, He says 'Sa kalena' (That [Yoga] by/with time...).

He explains the first half [of the verse] beginning with 'Evam'.

'Kingship' (Rajatvam) belongs to those possessing the asset of lordship/sovereignty, and 'Sagehood' (Rishitvam) belongs to those very same persons who have the capacity to observe subtle meanings; [thus defining Rajarshis].

By the word 'Iha' (here), the time of interaction between the Lord and Arjuna is grasped.

He analyzes the address 'Parantapa' (Scorcher of foes) as referring to [one who scorches] his own [enemies/passions].

'Evam' (Thus), this Yoga, obtained and arrived through the Kshatriya lineage, was known by the 'Rajarshis'—such as Nimi and others—who were Kings due to their lordship and Sages due to their ability to see subtle meanings.

The alternative view presented—that 'Rajas' refers to Kings like Janaka, Ajatashatru, Kaikeya, etc., and 'Rishis' refers to Sages like Sanaka, Vasistha, etc. (treating them as separate groups)—is tainted with distaste (is unsatisfactory). The root reason for this [rejection] is the grammatical rule regarding the prior placement of the more worthy word (which would imply a different word order if they were separate).

That Yoga, by the passage of great time, was lost 'Iha' (in this world)—meaning it went out of sight due to the break in the tradition.

'Parantapa' is one who scorches the 'Para' (others/enemies), i.e., enemies like lust (Kama), etc. By addressing him as 'Parantapa', He implies: "Having reached weak people who had not conquered their senses, this Yoga was lost; now, you who have conquered your senses, having obtained it from Me, establish it again in the world."

Salutations to the glorious Amalabodha (Pure Knowledge). Hari Om.

In this chapter, the greatness of the Supreme beyond the intellect, the distinctions of action (Karma), and the greatness of knowledge (Jnana) are described.

And stating that this Dharma was practiced in the past, He speaks the word 'Imam' (This...).

'Evam' (Thus), obtained through tradition in the order of Ikshvaku to Nimi, Nabhaga, etc., the Rajarshis knew it. 'Rajarshis' refers to Kings like Janaka, Ajatashatru, Kaikeya, etc., and Sages like Sanaka, Vasistha, etc., who were seers of subtle meaning; or [alternatively] those who are Kings are themselves Sages. 'Aviduh' means they knew.

The form is derived from the Panini Sutra 'sijabhyastavidibhyashcha' (3.4.109), where the 'jhi' ending of the Lang Lakara (imperfect tense) is replaced by 'jus'.

'Nashtah' (lost) means it has gone out of sight.

The Blessed Lord said: This Yoga which has been declared to you, it should not be thought that it is declared now merely for the encouragement of war.

At the very beginning of the Manvantara, for the upliftment of the entire world, as a means to Moksha (Liberation) which is characterized as the supreme goal of human life, I Myself taught this Yoga to Vivasvan.

And Vivasvan to Manu, Manu to Ikshvaku—thus, the ancient Royal Sages knew this Yoga obtained through the succession of tradition. By the lapse of a long time, due to the dullness of the intellect of the respective listeners, it became almost lost.

'Evam' (Thus). Those who were both Kings and Sages, and others too—the Rajarshis led by Nimi—knew, that is, understood this Yoga spoken by their sons and others led by Ikshvaku.

He states the reason for the ignorance of modern people. O Parantapa (Scorcher of foes), that Yoga, by the force of time, has become lost, that is, interrupted (broken in tradition) in this world.

Now, to state the connection of the fourth [chapter], he briefly grasps the meaning of the third chapter—[saying] ‘In the third chapter...’ ‘Sahetukam’ (With reason)—meaning, accompanied by reasons such as Knowledge Yoga and Action Yoga being prone to negligence and free from negligence respectively. By this, the summary verse—‘In the third [chapter], the obligation to perform action is stated [to be done] without attachment, for the protection of the world, by attributing agency to the Gunas, or by surrendering it to the Lord of All’ (Gitarthasangraha 7)—is also explained. For the incapable, and even for the capable but unrenowned person skilled in his own purpose (liberation), Karma Yoga alone is to be done; and for the renowned person—whether incapable or capable—for his own sake and for the protection of the world, that alone is to be done; thus by the third chapter, consideration of the qualified aspirant and consideration of the distinction of Karma Yoga from Jnana Yoga was done; this is the purport.

Now, regarding the Karma Yoga stated as being highly obligatory, six topics are spoken of here: (1) its authoritativeness, (2) its being mixed with knowledge, (3) its nature, (4) its varieties, (5) the predominance of the knowledge portion, and (6) the incidental incarnation of God; this he states with ‘by the fourth...’

(Objection) ‘But, “Incidental statement of His own nature, the akarmata (actionlessness) of action, and its varieties, and the glory of knowledge—is spoken of in the fourth chapter” (Gitarthasangraha 8)—thus only four meanings are summarized; so how is there a mention of six meanings here?’ (Answer) It is said—In ‘Incidental (prasangat) statement of His own nature,’ the ‘association’ (sanga/context) is the context of authoritativeness. In ‘and its varieties,’ since the varieties are difficult to know without the ‘nature’ (svarupa), the nature is also intended, or by the particle ‘cha’ (and), it is included; thus, in the summary also, six meanings are indeed intended. ‘Statement of His own nature’ means the statement of His nature such as His incarnation not being subject to Karma. ‘Akarmata of action’ means the form of Knowledge Yoga due to knowledge being included within Karma Yoga. ‘Glory of knowledge’ means the predominance of the knowledge portion included within Karma Yoga. Thus, with the commentary beginning with ‘By the fourth,’ this verse is also explained.

The obligation was indeed proclaimed in the third chapter; therefore, here, only its firmness is established by narrating the ancient history; this is the purport of ‘having strengthened the obligation.’ Having shown the connection of the chapter's meanings directly, he mentions the incidental topic again with ‘and incidentally.’

He states the purport of narrating the tradition of instruction preceded by the indication ‘this’ (imam), starting from ‘which this’ up to ‘should be understood.’ Here ‘Yoga’ means Karma Yoga. The explanation by others interpreting it as Knowledge Yoga is inconsistent with the context and contradictory to what will be stated later such as ‘Perform action’ (4.15); this is the purport. Since it was told to Vivasvan, who is the progenitor and instructor even of Manu, and since Arjuna will repeat ‘in the beginning,’ the implied meaning is stated as ‘at the beginning of the Manvantara.’ ‘For the deliverance of the whole world’—meaning, not merely for encouraging war or solely for Arjuna, but to grant liberation to the entire class of qualified aspirants. Because of the instruction at the beginning of the Manvantara, its universality for the whole world is indicated. ‘Imperishability’ (avyayatva) is due to its being established in the eternally omniscient Lord. Or, ‘imperishability’ here is through the result. The indication ‘this’ (imam) intends the status of being a means to liberation as mentioned before; to make this known, ‘supreme’ etc. is said. The idea is that even previously, it was not spoken for any other result.

By ‘I proclaimed,’ it is intended that at the beginning of the Manvantara, at the beginning of the Mahakalpa, or at the beginning of the Mahabharata war, a knower and speaker of this exactly as it is, other than Me, is rare. To state the reality of His incarnation which must be known incidentally, and to suggest that a doubt regarding the contradiction of His time with that of Manu etc. has been raised, ‘I indeed’ is said. ‘Proclaimed to Vivasvan’—the meaning is: this is not the meaning of scriptures like those of Buddha etc. taught by Me to demons and the like, but rather [taught] to Vivasvan, the soul of all Vedas. ‘And Vivasvan to Manu, Manu to Ikshvaku’—Since ‘Whatever Manu said is medicine’ (Taittiriya Samhita 2.2.10.2), the tradition of instruction has been received through the lineage of fathers etc. who are established in the category of authorities, clear in establishing the bounds of morality, famous for words that are medicine for the whole world; and not proceeded from contact with potential deceivers, tricksters, heretics, etc.; this is the purport. All this is expressed by ‘Thus by the tradition of the school.’ By the word ‘tradition’ (parampara), since those subsequent to Ikshvaku are also included, the un-interruptedness of the school in the Krita (Satya) and other Yugas is intended; this is the idea.

Since the destruction [of the Yoga] is mentioned now, ‘ancient Royal Sages’ is said here. ‘The Royal Sages knew’—Kings indeed have broad and unfathomable minds, and being Sages as well, they are capable of seeing supersensuous objects; and they are many; and they all, beginning with Ashvapati, Janaka, Ambarisha, practiced this Karma Yoga without dissent; this is the purport. He states the manner in which the length of time becomes the cause of the break, indicated by the word ‘here’ (iha), with ‘due to the dullness of intellect of the respective hearers.’ ‘Here’—in the world full of diverse aspirants, in the Yugas like Krita, Treta, etc., intelligence, power, and practice etc. are seen and heard to be diminishing in the course of time; this is the purport. In ‘destroyed,’ a total break is not intended, because Vyasa, Bhishma, Akrura, etc., are present even now; with this intention, it is said ‘became almost destroyed.’

वेदों में प्रवृत्ति और निवृत्ति मार्गों का उपदेश है। इस योग का परम्परागत रूप से राजर्षियों को ज्ञान था परन्तु लगता है इस योग का भी अपना दुर्भाग्य और सौभाग्य है इतिहास के किसी काल में मानव मात्र की सेवा के लिये यह ज्ञान उपलब्ध होता है और किसी अन्य समय अनुपयोगी सा बनकर निरर्थक हो जाता है तब अध्यात्म का स्वर्ण युग समाप्त होकर भोगप्रधान आसुरी जीवन का अन्धा युग प्रारम्भ होता है किन्तु आसुरी भौतिकवाद से ग्रस्त काल में भी वह पीढ़ी अपने ही अवगुणों से पीड़ित होने के लिये उपेक्षित नहीं रखी जाती। क्योंकि उस समय कोई महान् गुरु अध्यात्म क्षितिज पर अवतीर्ण होकर तत्कालीन पीढ़ी को प्रेरणा साहस उत्स्ााह और आवश्यक नेतृत्व प्रदान करके दुख पूर्ण पगडंडी से बाहर सांस्कृतिक पुनरुत्थान के राजमार्ग पर ले आता है।महाभारत काल का उचित मूल्यांकन करते हुए श्रीकृष्ण भगवान् ठीक ही कहते हैं कि दीर्घकाल के अन्तराल से वह योग यहाँ नष्ट हो गया है।यह देखकर कि इन्द्रिय संयम से रहित दुर्बल व्यक्तियों के हाथों में जाकर यह योग नष्टप्राय हो गया जिसके बिना जीवन का परम् पुरुषार्थ प्राप्त नहीं किया जा सकता। भगवान् आगे कहते हैं

From 'Evam' (Thus) up to 'Uttamam' (Supreme - end of verse 3). By stating that this Yoga, even though received through the lineage of Gurus, is lost in the present time, the Lord demonstrates the rarity and gravity (importance) of this knowledge.

"You are My devotee and friend." You are a devotee—intent on Me—and a friend. By the word 'cha' (and), anvachaya (secondary conjunction) is expressed. Therefore, the purport is: just as in wandering for alms, the alms are primary and bringing a cow (as a favor while returning) is secondary, similarly here, devotion toward the Guru is primary, and friendship is not (primary).

With the understanding of the connection to the previous chapter established—that this chapter consists of a specific elaboration of both Knowledge (Jnana) and Action (Karma) mentioned earlier—he speaks beginning with 'BuddheH' to demonstrate the difference in the topic here.

...

Since the narration of the tradition of instruction beginning with "This Yoga to Vivasvan" might seem irrelevant to the current context, he explains its purport with "Purva" (Ancient). Meaning, it was practiced by the ancients. The word 'cha' (and) is used to combine this with the reason stated in "Ye me matam" (Gita 3.31). This Dharma is stated by "Mayi sarvani" (Gita 3.30). The word 'Yoga' is also explained by this. Not only is the tradition of instruction stated here, but their (the ancients') 'practice' is also implied. The purport is to establish that "therefore, it should be practiced by you as well."

If it is objected that this meaning is already covered by "Karmanaiva hi samsiddhim" (Gita 3.20), we say no; because there, conduct/precedent was cited to prove that "Householder duties must not be abandoned by you." But here, the good conduct (precedent) is being stated regarding the practice of Nivritta Dharma (detached/renunciate duty). That is why there it was called just "Achara" (conduct), but here it is called "This Dharma". Since "Karmanaiva" (Janaka, etc.) was mentioned as an example for what was stated in "Loke'smin dvividha" (Gita 3.3), there is no fault there either.

Thus, obtained through the Guru-disciple lineage starting from Aditya (the Sun), the 'Rajarshis'—meaning those who are both Kings and Sages, who despite possessing lordship are capable of observing subtle meanings, such as Nimi and others—knew this Yoga spoken by their fathers and ancestors. Therefore, because it is rooted in the beginningless Vedas, yields infinite fruit, and has been received through a beginningless Guru-disciple lineage, it is free from any suspicion of being artificial (man-made); thus, this Yoga is of great power. It is praised in this manner to generate excessive faith.

That Yoga, despite having such a great purpose, due to the passage of great and long time—which causes the decline of Dharma—'Iha' (here), meaning now at the time of our interaction at the end of Dwapara Yuga, having reached weak, uncontrolled, and unqualified people, and being overpowered by lust, anger, etc., has become lost; that is, its tradition has been broken. Since without it, the supreme goal of human life (Purushartha) cannot be attained, the Lord laments, 'Alas, the misfortune of the world.'

O Parantapa! He who scorches the 'Para'—meaning the host of enemies in the form of lust, anger, etc.—with valor, strong discrimination, and austerity, like the Sun, is 'Parantapa' (Scorcher of foes). The meaning is one who has conquered the senses. This is evident from the observation of your marvelous deeds, such as ignoring Urvashi. Therefore, He indicates that being self-controlled, you are qualified for this.

Thus obtained by tradition—obtained through My tradition—the Rajarshis knew this Yoga, having abandoned kingdom etc., and having Me as their sole purpose.

Doubt: If it has come down through tradition, why is it not known by anyone now? Anticipating this doubt, He says 'Sa kalena' (That [Yoga] by time...).

That Yoga was lost due to great time—which refutes proofs and is a form of My great will—due to its intervention, and due to the absence of seers/teachers during the state of non-incarnation.

By the address 'Parantapa', it is made known: 'Because of the affliction/struggle of your excellent penance, I am revealing it to you.'

Thus obtained through the Kshatriya lineage, the Rajarshis—those who were Kings and also Sages were Rajarshis—knew this Yoga.

That Yoga, by the influence of great and long time 'here' (in this world), became lost; meaning, its tradition became broken.

O Parantapa! Those who are opposed to oneself are called 'Para' (enemies); he who scorches them with rays of valor and energy like the Sun is 'Parantapa', meaning the scorcher of foes.

Having observed this Yoga lost after reaching weak and uncontrolled people, and seeing the world bereft of connection to the supreme human goal...

It was previously determined that Yogis must perform action. Now, in the fourth chapter, the tradition is described to establish faith in that. (1)

Vishnu is described as the form of Yoga, and the Sun (Ravi) became the speaker. Since it is a position of instruction, Manu is the refuge of that instruction. (2) Also to the Ikshvakus, who share in the lineage of the avatar Ramachandra, the injunction is taught by way of its eternality. (3)

Abandoning the sense of fruit everywhere through Brahma-bhava (the feeling of Brahman), the Yogi, taking refuge in that alone, attains immortality through knowledge. (4)

Thus, in the two chapters, Swadharma (one's own duty) within Yoga was taught as the means to Moksha. Now, intending to expand upon that very subject through Brahma-bhava, and first praising it as having been received through tradition, the Blessed Lord spoke with the three verses beginning with 'Imam'.

'Because it yields imperishable fruit, I told this imperishable Yoga to Vivasvan.' And implying, 'I am not speaking this merely to encourage you for war, but rather, I told this at the very beginning of the Manvantara for the upliftment of the whole world,' He speaks stating the tradition: 'That very same ancient Yoga is today told by Me to you.'

एवम् thus? परम्पराप्राप्तम् handed down in regular succession? इमम् this? राजर्षयः the royal sages? विदुः knew? सः this? कालेन by lapse of time? इह here? महता by long? योगः Yoga? नष्टः destroyed? परन्तप O Parantapa.Commentary The royal sages Men who were kings and at the same time sages also? learnt this Yoga.Arjuna could burn or harass his foes? like the sun? by the heat of his valour and power. Hence the name Parantapa.

Rajarsayah, the king-sages, those who were kings and sages (at the same time); viduh, knew; imam, this Yoga; which was evam parampara-praptam, received thus through a regular succession of Ksatriyas. Sah, that; yogah, Yoga; nastah, is lost, has go its traditional line snapped; iha, now; mahata kalena, owing to a long lapse of time. parantapa, O destroyer of foes. By para are meant those against oneself. He who, like the sun, 'scorches' (tapayati) them by the 'rays' of the 'heat' of his prowess is parantapa, i.e. scorcher of antagonists.
Noticing that the Yoga has got lost by reaching people who are weak and have no control of their organs, and that the world has become associated with goals that do not lead to Liberation,

The Lord said This Karma Yoga declared to you should not be considered as having been taught now merely, for creating encouragement in you for war. I Myself had taught this Yoga to Vivasvan at the commencement of Manu's age as a means for all beings to attain release, which is man's supreme end. Vivasvan taught it to Manu, and Manu to Iksvaku. The royal sages of old knew this Yoga transmitted by tradition. Because of long lapse of time and because of the dullness of the intellect of those who heard it, it has been almost lost.