View source for There is no difference between the disciplic succession from Brahma or disciplic succession from Arjuna. Because the message is the same. Here, nasta means that parampara is nasta. The disciplic succession was broken. It is not found

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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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There is no difference between the disciplic succession from Brahmā or disciplic succession from Arjuna. There is no difference. Because the message is the same. Here, naṣṭa means that paramparā is naṣṭa. The disciplic succession was broken. It is not found, somebody who is coming in that disciplic succession.
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[[Vanisource:680824 - Lecture BG 04.01 - Montreal|680824 - Lecture BG 04.01 - Montreal]]
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When, in the Vedic scripture, when it is said that the Absolute Truth is nirguṇa . . . nirguṇa means . . . guṇa means quality, and nir means negative. And nir, nir, na arthe. Nir also used to ascertain. So nirguṇa can be used in two senses. The first sense is negative, "no guṇa, no quality," and the second is "it is difficult to ascertain."

So both can be applied in the understanding of the Absolute Truth. How? First thing, He has no quality. He has no quality means He has no material quality. He has no material quality. In the Vedic literature it is said that apāṇi pādo javano grahītā (Śvetāśvatara Upaniṣad 3.19): The Absolute Truth has no hands or legs, but He accepts everything. Now this acceptance . . . suppose if you are giving me something, if I accept, then it is supposed that I have got hands or I have got senses. So when in the Vedic literature it is said that the Absolute Truth has no hand or leg, that means He has no hand and leg as we conceive in this material world.

When we speak of hand, immediately I think "my hand" or "your hand," but this is limited. So when we cannot adjust that God has got hands and also legs . . . in the Upaniṣads it is said that God, the Absolute Truth, Brahman, can walk so fast that even air cannot go so fast. In this way, there are description.

So that means, as stated in the Brahma-saṁhitā, that īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). His form—He has got form undoubtedly—but His form is different. The Māyāvādī philosopher, whenever they think of form, they think in terms of his own form. That is their defect. Therefore it is said in the Bhāgavata, ataḥ śrī-kṛṣṇa-nāmadi. Śrī-kṛṣṇa-nāma is not ordinary nāma, name. Nāma means name. Śrī-kṛṣṇa-nāma is transcendental, absolute.

There is no difference between the name and the person and object. Here, there is difference. The name and the object is different. Water and the name "water" and the substance water—different. I cannot satisfy my thirst simply by chanting "water, water." But by chanting Hare Kṛṣṇa, I can realize God. That is the difference.

Therefore we have to purify our senses. These senses will give you opportunity to hear His transcendental name, to see His transcendental form, to understand His transcendental quality, and so many things. He has got His name, He has got His qualities, He has got His form. Then He has got His associates. Everything. Whatever we see in this material world, they are simply perverted reflection of the reality. Real form is there.

Real name is there in the spiritual world. Just like my name, "such and such," your name, "Mr. John." This "John" is not actually your name, because you are spirit soul, eternal. But this "John" name is in relationship with this temporary body. As soon as this body is finished, the "John" name is finished. Then again, you take another body, you have got another name. Therefore this is not your name.

But Kṛṣṇa, His name in the spiritual world and in this world, the same. His name does not change. Ataḥ śrī-kṛṣṇa-nāmAdi na bhaved grāhyam indriyaiḥ sevonmukhe hi jihvādau ([[Vanisource:CC Madhya 17.136|CC Madhya 17.136]]). By service attitude. Svayam eva sphuraty adaḥ. The name, form, quality, associates, when we are in service attitude, they become revealed to us. It is not that . . . just like we ask you, "What is your name?" So if I ask God, "O God, what is Your name?" God is not subject to our such, I mean to say, challenging. You see? He will not reveal His name. You cannot understand.

If you want to know God by your challenge that, "I can understand, I can see; therefore I shall see God, then I'll . . . " you'll never see Him. You'll never see. God is not under your challenge. Therefore the the qualification of understanding God is surrender. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). And the process of understanding God is from God, not from others. He's so great, how can you understand by your mental speculation?

So here in the Bhagavad-gītā, Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, is revealing Himself by His causeless mercy. So how does He reveal, we shall try to explain from the Fourth Chapter:

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:imaṁ vivasvate yogaṁ
:proktavān aham avyayam
:vivasvān manave prāha
:manur ikṣvākave 'bravīt 
:([[Vanisource:BG 4.1 (1972)|BG 4.1]])
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The Lord says that "This confidential yoga system was explained by Me formerly to the sun-god, Vivasvān." There is, in every planet, there is a chief man or chief deity, and he has got different names. Just like in heavenly planet there is also chief man or chief deity, who is called Indra. Or the moon planet, he is called Candra. The sun planet, he is called Vivasvān. This is the name of the chief man. Just like in your country the chief man is called the president, or in other countries they call him so many . . . in some countries the chief man is called the king or the president, like that. So this is post.

You can also occupy that post. If you are qualified, you can become the president of your country. Similarly, the post of sun-god, Vivasvān, also you can occupy if you are qualified. You can occupy the post of Brahmā. This is . . . they are also living entities like us. Just like President Johnson is also a living entity like you, but he elevated to that position for his quality, similarly, if you attain such quality, you can become the chief deity or chief man in many other planets. Yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ ([[Vanisource:BG 9.25 (1972)|BG 9.25]]). These things are described.

So when we speak, as Kṛṣṇa is saying that, imaṁ vivasvate yogaṁ proktavān aham avyayam ([[Vanisource:BG 4.1 (1972)|BG 4.1]]), that means this Bhagavad-gītā was spoken long, long before. It is not that Arjuna is the first man who heard Bhagavad-gītā from Kṛṣṇa. Kṛṣṇa said that "This yoga system I spoke to Vivasvān, sun-god." And vivasvān manave prāha: "And the sun-god explained this science to his son, Manu."

Manu is the forefather of the mankind. In Sanskrit, from manu, it has come manuṣya or mānava. Mānava-jāti, in Sanskrit. So manu from "man." And similarly, in English also, from manu the mankind or the man. The original word is manu. Here it is said that vivasvān manave prāha.

Formerly, there were transportation service from one planet to another. That transportation service is still existing, but not with this planet. But higher planetary system there is transportation service from one planet to another by different kinds of airplanes. And in the Siddhaloka . . . there is another planet, which is called Siddhaloka. In the Siddhaloka the living entities or human beings are so advanced in yogic practice that they can travel with this body from one planet to another. These description are there in the Śrīmad-Bhāgavatam, Second Canto.

And in this planet also there are many yogīs even still existing, they can travel in this planet very swiftly by yogic power. There are many yogīs who daily take bath in four places: in Prayāga, in Rāmeśvaram, in Jagannātha Purī and in Haridwar. Still there are some yogīs in India. So they can transfer themselves, transport themselves, from one place to another very quickly. So there was no difficulty in communicating with Manu or Manu's son, Ikṣvāku. The communication was there, or the radio system was so nice that communication could be transferred from one planet to another.

So here it is said that vivasvān manave prāha manur ikṣvākave 'bravīt. First of all, this was spoken to sun-god, Vivasvān, and Vivasvān spoke to his son, Manu, and Manu spoke to his son, Ikṣvāku. This Mahārāja Ikṣvāku happened to be ancient emperor on this planet, and in his dynasty Lord Rāmacandra appeared, Mahārāja Ikṣvāku. He is kṣatriya. These are all kṣatriya. Sūrya, Vivasvān, is also kṣatriya. There are two kṣatriya families: one from the sun and one from the moon, candra-vaṁśa and sūrya-vaṁśa. They're existing.

And the Indo-European stock, they are also coming from the kṣatriyas. From the history of Mahābhārata we can understand the Āryan families who migrated to Europe, they also belonged to this sūrya-vaṁśa or candra-vaṁśa. Anyway, that is another department of knowledge. Here it is said that . . . Kṛṣṇa says that, "I spoke this philosophy, or this system, or this doctrine of Bhagavad-gītā, yoga."

This is also yoga. This is bhakti-yoga. Bhakti-yoga is the direct method approaching God. Imaṁ vivasvate yogaṁ proktavān aham avyayam ([[Vanisource:BG 4.1 (1972)|BG 4.1]]). This yoga is infallible. It is never lost. Avyayam. Avyayam means it has no annihilation, because it is transcendental. Anything spiritual, transcendental, has no annihilation. Even matter has no annihilation. Modern science says conservation of the energy. So in God's creation there is no question of annihilation. But the difference between matter and spirit is this, that matter is, the nature of matter is, bhūtvā bhūtvā pralīyate ([[Vanisource:BG 8.19 (1972)|BG 8.19]]). It appears; it manifests. Just like you prepare a pot from clay, and some day the pot will be annihilated, but it will go to the clay again, and again you can prepare from clay, pot. Just like the garbages. You are throwing daily, and again you are getting material from earth to manufacture so many things. So this is going on.

This karma-yoga . . . this world is so made that the matter is there. You simply take it and transform the shape. That is your activity. Avidyā-karma-saṁjṣānyā tṛtīyā śaktir iṣyate ([[Vanisource:CC Madhya 6.154|CC Madhya 6.154]]). In the Viṣṇu Purāṇa it is said that this material world is full of ignorance. Just like children, they make so many playthings from earth or clay and again break it. And this practice is very prominent in your country. I see in big cities like New York, Boston, very nice buildings, well built with stone and iron, breaking it, and again some skyscraper.

And it is suggested in your Almanac, World Almanac, that next hundred years they will break all these buildings and they will go underground. Yes. Because atomic age. So nobody will . . . I have read it in the World Almanac. The prediction is there that world, next hundred years, nobody will live on the surface of the earth. Everyone go subway. And when they want some pure air, they'll come out to see what is the surface of the world. It is suggested. You can read it.

So this nature of material world is like that. Punaḥ punaś carvita-carvaṇānām ([[Vanisource:SB 7.5.30|SB 7.5.30]]). Chewing the chewed. You chew something, you throw it, and again somebody comes, chewing it. You see? Punaḥ punaś carvita-carvaṇānām. Bhāgavata says that they are engaged with this material body and material activities. Just like you are changing, bhūtvā bhūtvā pralīyate, we are changing our body from one body to another. Similarly, as with the change of my body my activities are also changed. The material is supplied by the material nature, and my activities are different. In this way I am going on. Bhūtvā bhūtvā pralīyate.

But we cannot come to the conclusion that if there is any possibility for eternal life or eternal activity or no change . . . because you don't want change. Even at the time of death you are very sorry because you have to change the body. Even for changing one apartment for another apartment we are sorry. Therefore for a sannyāsī it is recommended that he should not live more than three days in a place. Because as soon as he lives more than three days, he'll get some attachment. Attachment. So he is forbidden. But at the present moment everything has changed.

So bhūtvā bhūtvā pralīyate. We are in the existence of changing, always transforming from one platform to another, one form to another, one business to another. But our nature is eternal. Na hanyate hanyamāne śarīre ([[Vanisource:BG 2.20 (1972)|BG 2.20]]). This is it . . . all this explained in the Bhagavad-gītā. So how we can get that eternal life, eternal nature, eternal happiness and eternal knowledge—the Bhagavad-gītā is meant for that purpose. If you are interested for eternity, then Bhagavad-gītā is very congenial.

So this science was spoken first of all to Vivasvān, the sun-god. He spoke to his son Manu, and Manu spoke to his son Ikṣvāku. And in the second verse, the Lord says, evaṁ paramparā-prāptam: "In this way, by disciplic succession," evaṁ paramparā-prāptam ([[Vanisource:BG 4.2 (1972)|BG 4.2]]). That means the process of understanding this particular type of yoga . . .

(break) . . . any yoga or this yoga—is to understand from disciplic succession. Paramparā. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ ([[Vanisource:BG 4.2 (1972)|BG 4.2]]). Rājarṣayaḥ means all the names mentioned here, either Vivasvān or Manu or Ikṣvāku, they were all great emperors and kings. Formerly the emperors and kings were familywise. Just like . . . at least, in England we have got the king by familywise, in every country it was . . . now monarchy is abolished. So these kṣatriyas, they were qualified.

There was no question of democracy. At the present moment, by democracy if somebody can some way or other acquire some votes, he becomes the chief man. But formerly the practice was that a qualified man who is trained, a king, he was on the seat. They were called rājarṣi. Rājarṣi means practically they were sages. Just like Mahārāja Janaka.

There were many kings, ideal kings: Mahārāja Yudhiṣṭhira, Mahārāja Rāmacandra. Many kings. Even Mahārāja Parīkṣit, five thousand years before, he was so responsible king that when he was on tour he saw that one cow was being attempted to be killed, and the cow was crying.

And at once the king stopped, "Who are you? In my kingdom a cow is crying? I shall immediately kill you." So the king was so responsible that even animal was not allowed to be dissatisfied, what to speak of man. So they were so responsible. Therefore they were called rājarṣi. Rājarṣi. And it is particularly, everything, knowledge is meant for high class of men. Low class of men, what they will understand?

So this Bhagavad-gītā was spoken to the rājarṣis, the great kings who were just like saints and sages. They were on the throne, but they were all, I mean to say, dedicated souls for the peace and prosperity of the people. Just like Mahārāja Parīkṣit. When he was born, this Mahārāja Parīkṣit is the . . . what is called? Posthumous son? Born after the death of his father? What is called, English word?

Devotee: Posthumous.

Prabhupāda: Posthumous. So his father died before his birth. In the Battle of Kurukṣetra there were two parties, cousin-brothers, fighting. So Mahārāja Parīkṣit's father, Abhimanyu, the son of Arjuna, he was only sixteen-years-old boy, but he was fortunately married. His marriage is also very peculiar. The daughter was . . . Uttarā was offered to Arjuna, but Arjuna said that "This girl, I have treated her as my student." He was teacher. "I cannot marry. She is my daughter."

So then Arjuna said: "I have got grown-up son. I'll arrange her marriage with my son." So Uttarā was married with his son at the age of sixteen years. The boy and the girl, both were sixteen years old, and they were married. Fortunately, when the battle was going on, this boy was also called to fight, and the girl was pregnant. But the boy never returned. He died in the battlefield. So Parīkṣit Mahārāja remained in the womb of his mother.

Now after the Battle of Kurukṣetra, everyone died. That child was the only, I mean to say, descendant of the whole Kuru dynasty. So he was very carefully protected, and the attempt was made to kill this child also by the other party, but Kṛṣṇa saved him. Anyway, when the child was born, Mahārāja Yudhiṣṭhira, his grandfather . . . five grandfathers, no son, only one grandson. So the system is when child is born, great paṇḍitas and brahmins are called to ascertain the future history of the child. Nāma-karaṇa. What is called? There is a particular name.

So Mahārāja Yudhiṣṭhira was very much anxious to know how this child will be affectionate to his prajā. Just see. The astrologer was speaking so many things about the child, that "He'll be like this, he'll be like this, he'll be like this." But he was anxious that "Whether he'll be worthy of our dynasty." Because in this dynasty, this sūrya-vaṁśa, all the kings were just like father of the citizens. "Whether he'll be like that or he'll be exploiter?" Then the brahmins explained, "No, this child will be like this," and actually he was that.

So these rājarṣis, they were great personalities. They were, although on the royal throne, they were not for luxury and tax collecting. No. They were just exactly like real father, always thinking of the happiness of the prajās. It was actual democracy. There was committee of the brahmins who guided the king, and the king was, I mean to say, control over the citizens by the guidance of the brahmins. This was the system. So here it is said, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ ([[Vanisource:BG 4.2 (1972)|BG 4.2]]). This system for understanding Bhagavad-gītā was current. Kṛṣṇa says to Arjuna.

Now He says also, sa kālena iha mahatā yogaḥ . . .

(break) . . . spoke the secret of this Bhagavad-gītā to his son Manu. Manu spoke the secret of the Bhagavad-gītā to his son Ikṣvāku. So now that system is now lost. Kālena mahatā: by the great power. Kāla means time. Time has got his influence, very great influence. Time's business is, whatever you make, time will try to kill it. That's all.

You make a nice house, very nice house, but as soon as it becomes older it is being killed. You have a very good body, nice body, but the influence of time is trying to kill you. That is the influence of time. So in the Bhagavad-gītā you'll also find that when Arjuna saw the universal form of Kṛṣṇa, he asked that, "Who are You?" And Kṛṣṇa said in that universal form that, "I am Kāla. I have come to kill." That's it. This was the answer.

So kāla's business is—kāla, time—to kill. So here also it is said, sa kālena iha, kālena mahatā. Mahatā is also kāraṇa, and kālena, by the influence of . . . that is now lost. Because it is a struggle. Our struggle for existence means we are trying to exist, but kāla is fighting to kill. That is going on. So kāla's business, time's business is to kill, but that system is now lost, is now killed by the influence of time. Sa kāleneha . . . yogo naṣṭaḥ parantapa.

Then, what is to be done? Sa eva ayaṁ mayā te adya yogaḥ proktaḥ purātanaḥ ([[Vanisource:BG 4.3 (1972)|BG 4.3]]). "So I have already begun to teach you about this Bhagavad-gītā. So it is not a new doctrine that I'm presenting before you." That, called . . . sa eva ayaṁ mayā te 'dya yogaḥ proktaḥ purātanaḥ. Purātanaḥ means the same old system, purātana. Purātana means purāṇa. Purāṇa means the old, historical events. Purāṇa. And this Mahābhārata, Mahābhārata is also . . . Mahābhārata, great history. And the Śrīmad-Bhāgavata is also called Mahā-Purāṇa, the great history of olden days.

So here also, the same word is used, that Kṛṣṇa says sa eva ayam: "This yoga system, the Bhagavad-gītā yoga system which I am now speaking to you, is very old. How old you can imagine, that I first spoke it to the sun-god." If you calculate only the age of Manu, it is about forty millions of years ago, to speak the minimum. So anyway, it is very, very old. Not that it is doctrine which is presented . . .

Just like in the modern educational system somebody is presenting some doctrine, and he's getting the title "Doctor," some new thesis. It is not like that. There is nothing to be researched. Eternal knowledge has nothing to be researched. There is no question of research. It is already established. Otherwise there is no meaning of eternal.

So this knowledge of Bhagavad-gītā is eternal. It is not a product of modern research or doctrine. Purātanaḥ sa eva. Sa evāyaṁ mayā te adya. Adya means "today." "Today I am speaking on the battlefield." Yogaḥ proktaḥ purātanaḥ.

"Why You are selecting me? Why You are selecting me and why this battlefield? You are speaking a philosophical doctrine and the science of God, and You are speaking to me. I am not a Vedāntist, I am not even a brahmin, I am not even sannyāsī. Ordinary gṛhastha. Of course, I have got the privilege that I am Your friend. So much so. Otherwise, yoga system is not to be spoken to me. Why You are speaking to me?" This may be questioned. Why specifically it was spoken to Arjuna? The reply is, bhakto 'si: "The only qualification is that you are My devotee. That's all."

Therefore from the very beginning it is to be understood one who is not a devotee of Kṛṣṇa, he cannot understand what is Bhagavad-gītā. Those who are not devotees . . . there are different classes of men. Some of them are karmīs, some of them are jnānīs, some of them are yogīs and some of them are bhaktas. The enlightened, cultivated persons, they can be divided into four groups. Those who are ordinary men, they do not know anything except to keep this body comfortably. They're materialistic, more or less. In this life or next life they simply want material comfort. They are called karmīs.

And jnānīs . . . jṣānīs means who are disgusted with this karma. Because there is a time, a point, when they become disgusted. Just like the American young men, they are now disgusted with this material civilization. So they are searching after knowledge. But unfortunately, the state is also not very enthusiastic, and there are many who are exploiting. But here is the knowledge. And that point comes, when the karmīs become disgusted, confused. Because the spirit soul, he wants spiritual life. He cannot be happy with any amount of materialistic life.

In our childhood we read one poetry that a boy has brought one bird, and the bird is talking with the boy. "My dear bird, you live with me. I shall give you very nice food. I shall talk with you," and so many things. But the bird says: "No, I want to go away. I want to go away." "No, I shall give you golden cage. You don't go away." So he says: "No, no. I don't like golden cage. I want freedom." So that was talk. So similarly, if a bird is kept in golden cage and if golden foodstuff is supplied to him, it is not happy. It is not possible.

Similarly, we are spirit soul. Any amount of material happiness will never make me happy. That is a fact. But due to our ill faith, we do not know what is happiness. Na te viduḥ svārtha-gatiṁ hi viṣṇum ([[Vanisource:SB 7.5.31|SB 7.5.31]]). They do not know what is the ultimate aim of life, what is the goal of life. They are trying to be happy with this matter, and the material happiness means sex life, and they are trying to squeeze the sex life in different ways. Yan maithunAdi-gṛhamedhi-sukhaṁ hi tuccham ([[Vanisource:SB 7.9.45|SB 7.9.45]]). That is not possible. That is not possible. Therefore this Bhagavad-gītā yoga system, which is very old . . . forty millions of years before, ago, it was spoken. And before that it was also spoken. That is not stated here. Because it is eternal. Avyaya, purātanaḥ, old.

So who is qualified to understand Bhagavad-gītā? You can understand. Those who are not bhaktas, they can also understand superficially. Just like one has got the bottle of honey. If one thinks that "I have got the bottle of honey. Let me lick up the bottle," so licking the bottle, what taste he will get?

The bottle has to be opened and see what is there. (laughter) And if a rascal thinks that "I am licking this bottle, I am eating honey, I am tasting honey," he's a rascal number one. Simply. So similarly, if one is not bhakta, if one is not Kṛṣṇa's devotee, that rascal cannot understand Bhagavad-gītā. Plainly. Plainly it is stated here.

First of all, try to become the devotee of Kṛṣṇa. Then try to understand what is Bhagavad-gītā—not by your scholarship or by your speculation. Then you'll never understand Bhagavad-gītā. If you have to understand Bhagavad-gītā, then you have to understand by the process as stated in the Bhagavad-gītā, not by your own mental speculation. This is the process of understanding. Bhakto 'si me sakhā ceti ([[Vanisource:BG 4.3 (1972)|BG 4.3]]). Bhakta means . . . who is bhakta? Bhakta means one who has revived his eternal relationship with God. Sarvopādhi-vinirmuktam ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]).

Now in this body I am thinking, "I am American." But how long I am American? I am American so long this body is there. That's all. I am thinking, "I am Indian." I am thinking, "I am brahmin," "I am this or that," whatever I may think. How long? So long this body is there. And the next life? If you get a dog body, then you'll think "I am dog." If you get a cat's body, then you'll think "I am cat."

So bhakta means not that superficial relationship. My relationship with the society, family, country or humanity, they're all superficial because my body is superficial. The real relationship is with Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ ([[Vanisource:BG 15.7 (1972)|BG 15.7]]). "All these living entities are My part and parcel," Kṛṣṇa claims. Sarva-yoniṣu kaunteya sambhavanti mūrtayaḥ yāḥ ([[Vanisource:BG 14.4 (1972)|BG 14.4]]): "In each and every species of life, as many forms as there are, they're all My parts and parcels." Kṛṣṇa explaining like that.

So bhakta means when we revive our relationship how I am connected with Kṛṣṇa. Then he is bhakta. Then he is bhakta. That relationship is pervertedly reflected in this material world. That relationship. As somebody is related with Kṛṣṇa as master and servant, that is reflected here also. There is master and servant, but the both of them are cheating one another.

The master is trying to exploit the servant, and the servant is trying to exploit the master. They are also forming unions, how to exact money from the capitalist, and the capitalist trying to exact this labor from the laborers. So here, that master and servant is there, but both of them are cheaters and cheated. That's all.

So if we really want to be master and servant, the supreme master is Kṛṣṇa, and you engage yourself in His service, you'll never be cheated. You'll never be cheated. You want to love. You love Kṛṣṇa as your husband or lover, you'll never be cheated. You love children. You love Kṛṣṇa as your child—just like Yaśodāmāyi accepted Kṛṣṇa as his (her) child—you'll never be cheated.

So the same relationship is there, but it is perverted reflection, and there is no happiness. But when we become bhakta or establish one's relationship with Kṛṣṇa . . . just like Arjuna. Arjuna is bhakta. What kind of bhakta? Bhakto 'si me sakhā, sakhā ceti ([[Vanisource:BG 4.3 (1972)|BG 4.3]]): "You are bhakta, at the same time My friend." So to become bhakta means either you become a friend of Kṛṣṇa or a servant of Kṛṣṇa or a lover of Kṛṣṇa or father of Kṛṣṇa or mother of Kṛṣṇa. In this way, there are so many. Or you become enemy of Kṛṣṇa, just like Hiraṇyakaśipu.

So this is the process of understanding Bhagavad-gītā. Therefore I am speaking from this Fourth Chapter. The secret of understanding Bhagavad-gītā is here, and if you follow these principle . . . just like when you purchase one bottle of medicine from the, I mean to say, drug shop, there is dose. Read, "This medicine is to be taken by this dose." If you follow the direction of the bottle label then you get benefit. Similarly, here is the direction: evaṁ paramparā-prāptam ([[Vanisource:BG 4.2 (1972)|BG 4.2]]). You have to understand Bhagavad-gītā from the disciplic succession, and that that it means one who is devotee. Devotee, a devotee . . . this disciplic succession, devotee. Otherwise there is no possibility. If that disciplic succession is something else than devotional service, then he cannot understand Bhagavad-gītā.

There are many practical experiences, and so many scholars, books we have studied, and their commentary is all nonsense because they are not bhakta. They try to understand Bhagavad-gītā simply by their academic qualification. That is not possible. That is not possible. If somebody is trying to Bhagavad-gītā by his academic qualification . . . what is the value of this academic qualification? It has no value in the presence of spiritual science. It is a different thing. It is to be understood in a different process.

So we shall discuss this Bhagavad-gītā how Arjuna understood. If . . . this is a clear fact mentioned here, that before Arjuna, before meeting Arjuna, the science of Bhagavad-gītā was lost. Here it is clearly said. Sa kāleneha yogo naṣṭaḥ parantapa ([[Vanisource:BG 4.2 (1972)|BG 4.2]]). That was lost. Although it is eternal, still, because the paramparā system, or the disciplic succession, broke, therefore the real meaning or real purport of Bhagavad-gītā was not received. It was broken.

Naṣṭa means the paramparā system broken. Therefore Kṛṣṇa is appointing Arjuna to understand because he is devotee and friend. So if you accept Bhagavad-gītā as Arjuna understood it, then you are directly hearing from Kṛṣṇa. That is the process.

Thank you very much. Any question?

Indian man: . . . (indistinct)

Prabhupāda: The same thing. That . . . same thing. In the four verses Lord Kṛṣṇa informed about the Bhagavad-gītā. Jṣānaṁ me parama-guhyaṁ yad vijṣāna-samanvitam ([[Vanisource:SB 2.9.31|SB 2.9.31]]). The same thing. When Kṛṣṇa says either to Brahmā or Arjuna, He says the same thing. He does not change.

Guest: And that disciplic succession from Lord Brahmā, that was not broken?

Prabhupāda: Yes. That is also bona fide. There is no difference between the disciplic succession from Brahmā or disciplic succession from Arjuna. There is no difference. Because the message is the same. Here, naṣṭa means that paramparā is naṣṭa. The disciplic succession was broken. It is not found, somebody who is coming in that disciplic succession.

The disciplic succession, either from Brahmā . . . there are four disciplic succession of the devotees—the Brahma-sampradāya, the Rudra-sampradāya, the Śrī-sampradāya and the Kumāra-sampradāya. So they are all the same.
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