In the Fourth Chapter, those who have read Bhagavad-gītā, you'll find that Kṛṣṇa says, imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1)
"First of all, I spoke this yoga system to Vivasvān." Vivasvān is the name of the controlling deity in the sun planet. There is also a president. As we have got many presidents, in the other higher planetary systems there is one president, and some of them is called the moon-god or the sun-god or the Varuṇa, according to Vedic languages. They have got . . .
Such post can be occupied by you also, if you become qualified. Just like you can become the president. Similarly, you can also occupy the predominating post in the sun planet, in the moon planet and all the other planets. That is also confirmed in the Bhagavad-gītā, devān deva-yājo yānti (BG 7.23)
That anyone who aspires after to be elevated to such planetary system which is inhabited by the demigods, they can go.
So anyway, that is a different story. So Kṛṣṇa says that, "First of all, I narrated this yoga system to Vivasvān." Vivasvān means the predominating deity whose name is Vivasvān, Vivasvān. He was instructed Bhagavad-gītā. And He says, vivasvān manave prāha (BG 4.1):
"And Vivasvān, this gentleman, he spoke the truth about Bhagavad-gītā to Manu."
We have already mentioned the name of Manu. Manu means the father of the mankind. Vivasvān manave prāha, that means the . . . from sun planet the message of Bhagavad-gītā was handed down to the chief man of this planet, the father of the mankind, Manu. Just like in your scripture also it is said Adam and Eve, similarly Manu.
So vivasvān manave prāha manur ikṣvākave 'bravit. And Manu handed over this knowledge to his son whose name is Ikṣvāku. This Ikṣvāku, he's also a great king. He happens to be the original king in the family in which Lord Rāmacandra appeared. So it is called sūrya-vaṁśa, the descendant from the sun. There are two classes of kṣatriyas. The one is coming from the sun planet, another is coming down from the moon planet.
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.