So now how such a person move around vrajeta kim?

Kim Vrajeta (moves around world, how he engage senses 64 to 71) => how move around when the world is filled with full of temptation.

BG 2.64

raga–dvesha-vimuktais tu

vishayan indriyais caran

atma-vasyair vidheyatma

prasadam adhigacchati

SYNONYMS

raga — attachment; dvesha — and detachment; vimuktaih — by one who has become free from; tu — but; vishayan — sense objects; indriyaih — by the senses; caran — acting upon; atma–vasyaih — under one’s control; vidheya–atma — one who follows regulated freedom; prasadam — the mercy of the Lord; adhigacchati — attains.

TRANSLATION

But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.

BG 2.64

Now, Lord is answering the fourth question, “Vrajeta Kim,” what moves around? The answer is not discrete. Lord said in 2.61, “Yukta asit mat paray.” “Yukta” means connected, which can also mean engaged. So that answer is flowing into this answer. So what is the answer now?

So, Vrajeta was the question. “Vrajeta” means to move around, and “charan” also means the same. So, what does one do?” vishayan indriyais caran.” So, the senses, which move towards the sense objects, “charan.” So, what does one have to do for that? A person has to “atma-vasyaih,” under one’s control, by “vidheya-atma,” one who follows regulated freedom, by following Vidhi in scripture.

How? By “raga-dvesha-vimuktais tu,” by keeping his attachment or aversion under control. And when one does like that, what happens? “prasadam adhigacchati.” Such a person gets Prasad, which is purity, mercy, higher taste or happiness, “adhigacchati.

So, basically, it is talking about how one can get the higher taste. There is a gradual process involved. What is this gradual process? It is raga-dvesha-vimuktais tu, which means “by putting aside attachment and aversion.”

There are certain things that we may like or dislike, but we have to put them aside so that we can move towards something that is better. For example, a small child may like to play and dislike studying. This doesn’t mean that the child should only play or only study. Instead, the child should find a proper balance between the two.

In the same way, raga-dvesha-vimuktais tu means that we should put aside attachment and aversion by following the scriptures. The scriptures do not ban all the things that we like to do, but only those things that are harmful for us. By giving these things up, we become purified and we keep ourselves out of trouble.

We also become purified when we get the higher taste and we connect ourselves to Krishna. However, by giving up harmful things, we can stop further impurities from accumulating. In this sense, we become less impure than we would have been otherwise. And when we bring in the pure sound vibration connected with Krishna, it purifies us even further.

So, raga-dvesha-vimuktais tu, we will put aside whatever attachment and aversion we have and follow the scripture, vidheyatma. This means that we will follow the regulative principles for freedom.

Generally, we think of restriction as deprivation of freedom, but regulation is not always deprivation. It can also be protection. For example, when a mother embraces her child, she is not restricting the child’s freedom, but she is protecting the child.

So, it depends on our perception. If we are looking for godless sense enjoyment, then the scriptures may seem like they are restricting us. But if we have changed our values and redirected our hearts towards Krishna, then the restrictions are actually for our protection.

If we wanted to enjoy in an immoral way, then the rules and regulations would act as a restriction. We might ask, “Why can’t I enjoy? Why are these rules and regulations there?” But when we purify ourselves and seek a higher, richer happiness, we realize that only at the level of the soul is there pure happiness available. When this happiness becomes our goal, then whenever the senses tempt us to enjoy something that is immoral, we will decide not to enjoy it. In this case, the rules and regulations are actually a protection.

If there is an electrical fence around a building and our treasure is within that building, and we are also inside that building, then we will see the fence as our protection. But if we think that everything we want is outside the building, then the fence will look like deprivation.

Ultimately, it depends on what our goal is. If our goal is material sense enjoyment, then all the rules and regulations in Krishna consciousness will look like deprivation. But if we understand that our goal is devotional service and our goal is to develop Krishna prema, or love for Krishna, then the fence or the rules and regulations act as protection.

Regulative principles for freedom mean that we will be freed from things that will deviate us from Krishna. Our treasure is inside, and the things outside are distractions. If we think that everything for our enjoyment is outside, then the fence is a restriction and we don’t want it. But if we think that our goal is Krishna prema, then the fence and the rules and regulations act as protection. Regulative principles for liberation are meant to free us from distractions from Krishna.

A person is sick and the doctor tells him to eat only a limited variety of food and medicine. If the patient follows this and gets cured, then afterwards he can enjoy many different types of food. But if he doesn’t follow the doctor’s instructions, he can’t move forward and will remain in that diseased state.

Once we develop our love for Krishna, then there is so much joy available in loving Krishna and serving Krishna. That is our goal. Prasadam adhigacchati. Then we will get prasadam, which means we will get mercy, we will get higher taste. Param Dristva Nivartate. So when we follow the rules and regulations, fixing our minds on Krishna becomes easier because we become purer.