Bhagavad Gita Chapter 4, Verse 2

English Translation

The king-sages knew this (yoga) which was received thus in regular succession. That Yoga, O destroyer of foes, in now lost owing to a long lapse of time.

Detailed Commentary

The explanation of "Thus, received by tradition, the royal sages knew this" means that kings like Surya, Manu, and Ikshvaku, having thoroughly understood Karma Yoga, followed it and also enlightened their subjects about it. In this way, the tradition of Karma Yoga continued among the *Rajarsihya* (royal sages). This was considered a special wisdom for kings, and thus every king must know it. Key figures in families, societies, and villages should also necessarily understand this wisdom. In ancient times, kings who understood Karma Yoga skillfully governed their kingdoms without being attached to worldly enjoyments. Their natural inclination was towards the welfare of their subjects. The great poet Kalidasa writes about the Suryavanshi kings that they collected taxes from their subjects for the welfare of the people, just as the sun takes water from the earth to bring forth rain. This implies that these kings used the wealth collected as taxes for the benefit of their subjects, not for their own selfish ends. They engaged in other activities for their personal sustenance. By observing Karma Yoga, these kings spontaneously attained special knowledge and devotion. For this reason, in ancient times, even Rishis (sages) would approach these kings for the attainment of knowledge. Shukadeva, the son of Shri Vedavyasa, also went to Rajarshi Janaka for the acquisition of knowledge. The fifth chapter of the Chhandogya Upanishad also mentions six Rishis who approached Maharaj Ashwapati to learn Brahmavidya. By describing kings like Janaka (in the twentieth verse of the third chapter) and Surya, Manu, Ikshvaku (here) as Karma Yogis, the Lord hints to Arjuna that, as a householder and a Kshatriya, he too should follow Karma Yoga in the footsteps of his ancestors (Gita 4.15). Moreover, it is easier for one to adopt something related to one's own lineage, and thus it should certainly be adopted. "That Yoga, by great lapse of time, was lost here" means that the Paramatma (Supreme Self) is eternal, and the means ordained by Him, such as Karma Yoga, Jnana Yoga, Bhakti Yoga, are also eternal. They can never cease to exist. The word "nastaḥ" (lost) means to become obscure or hidden, not to be annihilated. In the first verse, Karma Yoga is called "avyayam," meaning imperishable. If we consider Karma Yoga to be annihilated, it would contradict the idea that an imperishable thing can be non-existent. There can be no contradiction in the words of the Lord. Here, "iha nastaḥ" means the absence of texts describing the essence of this imperishable Karma Yoga, and the absence of noble individuals who truly understood and practiced it. Thus, due to a break in the tradition, this Yoga became almost lost. Currently, the practice of Karma Yoga has been lost, but its principle remains. A Jnana Yogi breaks the bond with karma through discernment, and a Bhakti Yogi through surrender to the Lord. Therefore, both Jnana Yogis and Bhakti Yogis must adopt the principle of Karma Yoga. The loss of Karma Yoga is not the loss of "karma" (action) but the loss of "Yoga" itself. Worldly things are obtained through karma, and so is the Paramatma. "Yoga" does not require karma; it is self-evident. The loss of Yoga is precisely this: that it has been associated with mere action. The human body is meant for selfless service to others, but today people are engrossed in their own convenience. Forgetting service to others, one becomes entangled in self-interest. Forgetting the spirit of service and becoming enslaved by enjoyment leads to lives in hells and lower species. This is the true meaning of Karma Yoga being lost.