Bhagavad Gita Chapter 4, Verse 10

English Translation

Many who were devoid of attachment, fear and anger, who were absorbed in Me, who had taken refuge in Me, and were purified by the austerity of Knowledge, have attained My state.

Detailed Commentary

।।4.10।। Explanation: 'Vītarāgabhayakrodhāḥ' – When one turns away from Paramatma, 'raga' (attachment) arises towards perishable objects. From raga, 'mamata' (possessiveness) and the desire for the unobtained are born. When desired objects are acquired, 'lobha' (greed) arises, and if there is an obstruction to their acquisition, 'krodha' (anger) arises. If the obstructer is more powerful and can cause harm, then 'bhaya' (fear) arises. In this way, from attachment to perishable objects, defects like fear, anger, greed, mamata, and so on, arise. When raga is extinguished, these defects also vanish. When objects are served considering them as belonging to others, not oneself, raga subsides. In reality, objects have no true relationship with us. Bhagavan incarnates for selfless service and the welfare of others. He is for the well-being of all. When there is faith in Bhagavan's inherent belongingness, then attraction towards Him arises. With attraction to Bhagavan, worldly raga spontaneously disappears. Just as children are attracted to pebbles and stones in childhood, but when they grow up, their interest shifts to money. Similarly, when the soul becomes engrossed in Paramatma, worldly things begin to seem insipid. When raga vanishes, fear and anger also disappear because both are dependent on raga. 'Manmayāḥ' – By knowing Bhagavan's divine birth and actions, a person attains dearness towards Bhagavan. From dearness, one surrenders to Bhagavan and then becomes 'Bhagavanmaya' (immersed in Bhagavan). Individuals attracted to worldly enjoyments become engrossed in the raga for those enjoyments, but those attracted to Bhagavan become engrossed in Bhagavan. In their thoughts and conduct, Bhagavan holds significance; through love, they become 'Bhagavatsvarupa' (of the very form of Bhagavan). 'Māmupāśritāḥ' – 'Vītarāgabhayakrodhāḥ' signifies one's detachment from the world, and 'Manmayāḥ Mām Upāśritāḥ' signifies complete absorption in Bhagavan. A human cannot exist without a refuge (ashraya). The refuge in perishable objects leads to downfall. Until a person takes refuge in Bhagavan, their servitude does not cease. For worldly objects, a person's attraction and refuge are separate. But for one who is situated in Bhagavan, Bhagavan Himself is both the attraction and the refuge. 'Bahavo jñānatapasā pūtā madbhāvamāgatāḥ' – A person can also become pure through Jñānayoga, but here, knowing Bhagavan's divine birth and actions is called 'jñāna' (knowledge). Through this, a person becomes purified. Being a part of Bhagavan, the jīva (individual soul) also possesses purity. Impurity arises from considering perishable objects as one's own. When this mamata vanishes by knowing Bhagavan's divine birth and actions, then impurity (malinata) ceases. The knowledge of Jñānayoga is that the body, senses, wealth, and other objects belong to the world and are for the world only. To consider them as one's own is bondage. In this way, renouncing the sense of 'mine' for perishable objects is 'Jñānatapa' (the austerity of knowledge). Through this, a person becomes purified and attains the state of Bhagavan. One can attain the state of Bhagavan through knowledge. Previously also, devotees, purified by Jñānatapa, have attained Bhagavan. Sadhakas (spiritual aspirants) should also follow this. All are free to attain Bhagavan, because the human body is meant for the attainment of Bhagavan. Connection – The divinity of birth has been described; now we discuss the divinity of actions (karma).