Gita 04.10 explained

Bg 4.10

vīta-rāga-bhaya-krodhā
man-mayā mām upāśritāḥ
bahavo jñāna-tapasā
pūtā mad-bhāvam āgatāḥ

Word for word: 

vīta — freed from; rāga — attachment; bhaya — fear; krodhāḥ — and anger; matmayāḥ — fully in Me; mām — in Me; upāśritāḥ — being fully situated; bahavaḥ — many; jñāna — of knowledge; tapasā — by the penance; pūtāḥ — being purified; matbhāvam — transcendental love for Me; āgatāḥ — attained.

Translation: 

Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me – and thus they all attained transcendental love for Me.

 

BG 4.10

Krishna had discuss in previous verse that one who knows me can attain liberation, now He will tell what are the three difficulties or impediments in knowing Him. Once these obstacles are removed we can take shelter of Krishna.

Krishna has referred Vita-raga-bhaya-krodha many times in 2nd chapter …in answer to BG 2.54

arjuna uvāca

sthita-prajñasya kā bhāṣā
samādhi-sthasya keśava
sthita-dhīḥ kiṁ prabhāṣeta
kim āsīta vrajeta kim

Word for word: 

arjunaḥ uvāca — Arjuna said; sthitaprajñasya — of one who is situated in fixed Kṛṣṇa consciousness; — what; bhāṣā — language; samādhisthasya — of one situated in trance; keśava — O Kṛṣṇa; sthitadhīḥ — one fixed in Kṛṣṇa consciousness; kim — what; prabhāṣeta — speaks; kim — how; āsīta — does remain still; vrajeta — walks; kim — how.

Translation: 

Arjuna said: O Kṛṣṇa, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?

Shri Krishna replied in BG 2.56

duḥkheṣv anudvigna-manāḥ
sukheṣu vigata-spṛhaḥ
vīta-rāga-bhaya-krodhaḥ
sthita-dhīr munir ucyate

Word for word: 

duḥkheṣu — in the threefold miseries; anudvignamanāḥ — without being agitated in mind; sukheṣu — in happiness; vigataspṛhaḥ — without being interested; vīta — free from; rāga — attachment; bhaya — fear; krodhaḥ — and anger; sthitadhīḥ — whose mind is steady; muniḥ — a sage; ucyate — is called.

Translation: 

One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

 

Raga – When we are too attached to matter we are not able to think about God. I am happy here why do I need God, one who is too attached doesn’t think of God, in this condition he can only think about God if he thinks that God will help him in enjoying better, so this enjoying mentality is again not attachment to God but to himself only. Srila Prabhupa said when we ask for bread to God that shows our love for bread and not love for God. Raga prevents us from manmaya (matmayāḥ — fully in Me). When we are praying to God we are not thinking about God but we are thinking about those things that God may give us. This prevents us from Upashritah, taking shelter of Krishna.

They cannot think of spiritual form they can think of only material form. They think that the same problem in relationship seen in this world are in spiritual world.

Krodha – They are not able to find the truth so ultimately they think to forget it or go to voidism philosophy, this frustration causes anger in them. Srila Prabhupad said being speculative is rascal. If somebody is diseased and think that no path of medicine is able to heal him, and thinks I will not go anywhere, ultimately that person is looser. Srila Prabhupad said you cannot get spiritual vision by drugs. 

Janya-Tapsa -> Hearing about Krishna may be Tapasya in the beginning later on it will be enjoying.

Also tatva tah means understanding pastime with tatva, knowledge, it will purify us.

Hearing about Krishna’s glories purifies us and it revives our natural attraction towards Krishna.

NOD 1.4.15-16

ādau śraddhā tataḥ sādhu-

sańgo ‘tha bhajana-kriyā

tato ‘nartha-nivṛttiḥ syāt

tato niṣṭhā rucis tataḥ

athāsaktis tato bhāvas

tataḥ premābhyudañcati

sādhakānām ayaḿ premṇaḥ

prādurbhāve bhavet kramaḥ

“In the beginning one must have a preliminary desire for self-realization. This will bring one to the stage of trying to associate with persons who are spiritually elevated. In the next stage one becomes initiated by an elevated spiritual master, and under his instruction the neophyte devotee begins the process of devotional service. By execution of devotional service under the guidance of the spiritual master, one becomes free from all material attachment, attains steadiness in self-realization, and acquires a taste for hearing about the Absolute Personality of Godhead, Śrī Kṛṣṇa. This taste leads one further forward to attachment for Kṛṣṇa consciousness, which is matured in bhāva, or the preliminary stage of transcendental love of God. Real love for God is called prema, the highest perfectional stage of life.” 

 

Begins with śraddhā, then with association of devotees then Bhajan Kriya starts transformation then nishta, faith becomes strong e.g. when we take treatment and we start seeing positive result we think yes it is working that is nishta, then ruchi taste then ashakti which is attachment, e.g. sugar cane juice for a person suffering from jaundice, then Bhava positive affection for Krishan then Prema spontaneous love for Krishna. 

Step by Step this love will come gradually.

Author: Bhavin Kataria

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