एवम् परम्पराप्राप्तमिमं राजर्षयो विदुः। स कालेनेह महता योगो नष्टः परन्तप।।4.2।।
evam paramparapraptam imam rajarshayo viduh sa kalena iha mahata yoga nashtah paramtapa
Translation
O subduer of enemies, the saintly kings have received this science of yoga through an unbroken disciplic tradition. But over the ages, that great yoga has become lost in this world.
Word Meanings
evam — thus; paramparā — by disciplic succession; prāptam — received; imam — this science; rāja‑ṛṣayaḥ — the saintly kings; viduḥ — understood; saḥ — that knowledge; kālena — in the course of time; iha — in this world; mahataḥ — great; yogaḥ — the science of one’s relationship with the Supreme; naṣṭaḥ — scattered; param‑tapa — O Arjuna, subduer of the enemies
Understanding the Verse
The opening of Chapter 4, Verse 2, re‑establishes the authority of the teaching that Krishna is about to unfold. Arjuna is reminded that the knowledge of yoga is not a novel invention of Krishna; it has been passed down through a venerable line of rāja‑ṛṣis, the royal sages who combined worldly authority with spiritual insight. By invoking the word evam (‘thus’), the verse signals continuity – what follows is a reiteration of an ancient, time‑tested wisdom rather than a spontaneous revelation.
The phrase paramparā‑prāpta highlights the disciplic succession (śravaṇa‑śikṣā‑upaśamana) that safeguards the purity of the teaching. In the Vedic tradition, each teacher receives the doctrine from his predecessor, ensuring that subtle nuances are not lost or distorted. This chain of transmission lends credibility and sanctity to the yoga that Krishna is about to disclose, reassuring Arjuna that the guidance is rooted in an unbroken lineage.
The term mahataḥ (‘great’) underscores the magnitude and depth of the yoga being discussed. It is not a superficial technique but a profound system that integrates ethical conduct, meditation, and the realization of one's oneness with the Supreme. Such a comprehensive path, however, faces the inevitable wear of time. The verse acknowledges that kāleṇa (‘by time’) the knowledge has become naṣṭa (‘lost or scattered’) in the present age. This loss is not due to any flaw in the doctrine but to human forgetfulness, degeneration of social conditions, and the diminishing reverence for the ancient sages.
Krishna’s address to Arjuna as param‑tapa (‘subduer of enemies’) serves a dual purpose. On the battlefield, Arjuna is a warrior confronting external foes; spiritually, he must also conquer the internal enemies of doubt, ignorance, and desire. By reminding Arjuna of the lost lineage, Krishna prepares him to become a new carrier of this wisdom, thereby renewing the disciplic chain. The verse thus sets the stage for the subsequent revelation of the four‑fold yoga – karmayoga, jñānayoga, bhakti‑yoga, and dhyanayoga – as the means to reinstate the ancient science in the modern world.
In a broader context, this verse speaks to all seekers today. It acknowledges that many profound teachings have faded from common consciousness, yet it also offers hope: the rediscovery and practice of these teachings can revive the lost tradition. The call to re‑engage with the timeless yoga invites individuals to become custodians of the ancient wisdom, ensuring its continuity for future generations.
