So the history, Mahābhārata, says that the Indo-European stock, they also belong to this kṣatriya family. That is . . . that's a long history. Now this, this paramparā system . . . this Vivasvān handed over the knowledge to Manu, Manu handed over this knowledge to his son, Ikṣvāku.
And Kṛṣṇa says in the next verse, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). In this way, this knowledge was received by disciplic succession, and all the rājarṣis . . . rājarṣi means the monarch who is just like a sage. You'll get . . . in the history of Mahābhārata there were many kings. They were all sages. Simply they were, by name, they're monarch. But they were always thinking for the welfare of the citizens. Just like Mahārāja Yudhiṣṭhira. So this is the . . .
Now Kṛṣṇa says, sa kāleneha yogaḥ naṣṭaḥ parantapa. Sa kāleneha yogo naṣṭaḥ parantapa. Now this paramparā system, or disciplic succession, has broken by the influence of time. Just imagine it was coming down from the sun planet, and . . . it is . . . there is every possibility.
Suppose I, if I hand over some knowledge unto you and you hand over to some other, in succession, there is possibility that the exact knowledge which I delivered at the beginning, there may be some deviation. That is called breakage of the paramparā system. So Kṛṣṇa says, "That paramparā system is, by the," I mean to say, "force of time, it is now broken; therefore I again begin that paramparā system with you, Arjuna."
Therefore if we understand Bhagavad-gītā as it was understood by Arjuna, then we get the real knowledge. That is the way of understanding paramparā. Although we are not present before Kṛṣṇa, but if the message of Kṛṣṇa is received through the paramparā system as it was understood by Arjuna, then we get directly the message from Kṛṣṇa. This is the system. But if I interpret in my own way, then the paramparā system is broken.
So our this paramparā system from Lord Caitanya, as we have given account just now, we do not manufacture any knowledge by our fertile brain. We accept knowledge as it is coming down from the supreme authority. That is the process of . . . that is perfect knowledge. That is perfect knowledge. Just like we receive knowledge from our parents, "This is called lamp, this is called table, this is called book." If you protest against it, "Why shall I call it book? I may call it something else," you can do that, but that is deviation from the knowledge.