FolioCorpusBhagavad-gītā

Bhagavad-gītā 9.30

అపి చేత్సుదురాచారో భజతే మామనన్యభాక్ । సాధురేవ స మన్తవ్య: సమ్యగ్వ్యవసితో హి స: ॥ ౩౦ ॥
api cet su-durācāro
[api chet su-duraachaaro]
bhajate mām ananya-bhāk
[bhajate maam ananya-bhaak]
sādhur eva sa mantavyaḥ
[saadhur eva sa mantavyah]
samyag vyavasito hi saḥ
[samyag vyavasito hi sah]
Word-for-word
api — even cet — if su - durācāraḥ — one committing the most abominable actions bhajate — is engaged in devotional service mām — unto Me ananya - bhāk — without deviation sādhuḥ — a saint eva — certainly saḥ — he mantavyaḥ — is to be considered samyak — completely vyavasitaḥ — situated in determination hi — certainly saḥ — he .
Blended reading (Sanskrit + English inline)
api cet su-durācāro
api
even
cet
if
su - durācāraḥ
one committing the most abominable actions
bhajate mām ananya-bhāk
bhajate
is engaged in devotional service
mām
unto Me
ananya - bhāk
without deviation
sādhur eva sa mantavyaḥ
sādhuḥ
a saint
eva
certainly
saḥ
he
mantavyaḥ
is to be considered
samyag vyavasito hi saḥ
samyak
completely
vyavasitaḥ
situated in determination
hi
certainly
saḥ
he .
Important Words
  • su - durācāraḥ — of very ill conduct
    Su (intensifier) + dur (ill) + ācāra (conduct). Not merely badly behaved — very badly. Kṛṣṇa chooses the strongest possible negative form, leaving no room for the reader to think only a mild slip-up is covered.
  • bhajate — he worships, serves
    From √bhaj. The same key root of the chapter. Even the su-durācāra, if he bhajate, is brought inside the circle. The verb does the work the conduct does not.
  • ananya - bhāk — exclusively devoted
    Ananya (without other) + bhāk (sharer, partaker). 'Sharer in nothing other.' Even his bad conduct does not divide his loyalty — his bhāga, his portion, is exclusively in the Lord. The conduct is dur-ācāra but the devotional address is ananya.
  • sādhuḥ — saintly
    From √sādh — to accomplish, to be straight. Sādhu — the well-aimed one. Astonishingly: Kṛṣṇa labels him sādhu — a category that ordinarily presumes upright behavior. The verse forces a re-definition: sādhu is set by aim, not by record.
  • mantavyaḥ — to be considered
    Gerundive of √man — to think, regard. He is to be considered, treated as, regarded as sādhu. Not by self-promotion but by the public's required judgment. The verse is also instructing the community of bhaktas how to receive such a soul.
  • samyak — properly
    Properly, rightly, in full alignment. Modifies vyavasita. The su-durācāra is excused only because his resolve is samyak — aimed at Kṛṣṇa, not at the durācāra. Without samyak the verse does not apply.
  • vyavasitaḥ — resolved
    Past participle of vi + ava + √sā — fully determined, decided. The deep vyavasāya beneath the surface behavior. Same root as vyavasāya in 2.41 (vyavasāyātmikā buddhiḥ). The crucial inner clause.
Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination.
Purport

The word su-durācāraḥ used in this verse is very significant, and we should understand it properly. When a living entity is conditioned, he has two kinds of activities: one is conditional, and the other is constitutional. As for protecting the body or abiding by the rules of society and state, certainly there are different activities, even for the devotees, in connection with the conditional life, and such activities are called conditional. Besides these, the living entity who is fully conscious of his spiritual nature and is engaged in Kṛṣṇa consciousness, or the devotional service of the Lord, has activities which are called transcendental. Such activities are performed in his constitutional position, and they are technically called devotional service. Now, in the conditioned state, sometimes devotional service and the conditional service in relation to the body will parallel one another. But then again, sometimes these activities become opposed to one another. As far as possible, a devotee is very cautious so that he does not do anything that could disrupt his wholesome condition. He knows that perfection in his activities depends on his progressive realization of Kṛṣṇa consciousness. Sometimes, however, it may be seen that a person in Kṛṣṇa consciousness commits some act which may be taken as most abominable socially or politically. But such a temporary falldown does not disqualify him. In the Śrīmad-Bhāgavatam it is stated that if a person falls down but is wholeheartedly engaged in the transcendental service of the Supreme Lord, the Lord, being situated within his heart, purifies him and excuses him from that abomination. The material contamination is so strong that even a yogī fully engaged in the service of the Lord sometimes becomes ensnared; but Kṛṣṇa consciousness is so strong that such an occasional falldown is at once rectified. Therefore the process of devotional service is always a success. No one should deride a devotee for some accidental falldown from the ideal path, for, as explained in the next verse, such occasional falldowns will be stopped in due course, as soon as a devotee is completely situated in Kṛṣṇa consciousness. Therefore a person who is situated in Kṛṣṇa consciousness and is engaged with determination in the process of chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare should be considered to be in the transcendental position, even if by chance or accident he is found to have fallen. The words sādhur eva, “he is saintly,” are very emphatic. They are a warning to the nondevotees that because of an accidental falldown a devotee should not be derided; he should still be considered saintly even if he has accidentally fallen down. And the word mantavyaḥ is still more emphatic. If one does not follow this rule, and derides a devotee for his accidental falldown, then one is disobeying the order of the Supreme Lord. The only qualification of a devotee is to be unflinchingly and exclusively engaged in devotional service. In the Nṛsiṁha Purāṇa the following statement is given: bhagavati ca harāv ananya-cetā bhṛśa-malino ’pi virājate manuṣyaḥ na hi śaśa-kaluṣa-cchabiḥ kadācit timira-parābhavatām upaiti candraḥ The meaning is that even if one fully engaged in the devotional service of the Lord is sometimes found engaged in abominable activities, these activities should be considered to be like the spots that resemble the mark of a rabbit on the moon. Such spots do not become an impediment to the diffusion of moonlight. Similarly, the accidental falldown of a devotee from the path of saintly character does not make him abominable. On the other hand, one should not misunderstand that a devotee in transcendental devotional service can act in all kinds of abominable ways; this verse only refers to an accident due to the strong power of material connections. Devotional service is more or less a declaration of war against the illusory energy. As long as one is not strong enough to fight the illusory energy, there may be accidental falldowns. But when one is strong enough, he is no longer subjected to such falldowns, as previously explained. No one should take advantage of this verse and commit nonsense and think that he is still a devotee. If he does not improve in his character by devotional service, then it is to be understood that he is not a high devotee.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
30. Even if the most sinful person worships Me with no other desire than to please Me, I consider that person to be My devotee, as he has fixed himself completely in Me.
Commentary

My attachment to My devotee is My very nature. That attachment does not decrease even if the devotee commits wrong, for I make him come up to the highest standard. If someone with bad conduct, addicted to violence, thievery, or adultery (sudurācāraḥ), worships Me, and worships no one except Me, and does not follow any other process like karma or jṣāna, and has no other desire than My desire (ananya-bhak), he is My devotee (sādhuḥ). “But, considering his bad conduct, how is he a devotee?” “He is to be respected (mantavyaḥ) as a devotee because of his devotee qualities. It is a command. Not doing so is offense. My order is the authority.”

“So he should be considered a devotee in that portion where he worship You, and as a non-devotee in that portion where he commits adultery?” “No, he should be considered as a devotee (eva) in all his parts. You should not see his bad qualities at all. He is completely convinced (samyak vyavasthitaḥ). He makes a splendid resolution: ‘I will go to hell for my sinful actions which are hard to give up, but I will not give up dedicated worship of Kṛṣṇa.’”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
30. Even if the most sinful person worships Me with no other desire than to please Me, I consider that person to be My devotee, as he has fixed himself completely in Me.
Commentary

“My quality of being controlled by pure bhakti is My very nature, and cannot be given up.” The Lord intensifies the meaning of His previous statement, by saying in the present verse that He is attracted to even the devotee with despicable activities. If an ananya bhakta, even doing very degraded activities, worships Me—serves Me by singing My glories and by other acts—he should be still considered worthy of respect (sādhu). He is ananya in the sense that he does not worship or take shelter of anyone other than Me. He accepts Me alone as the supreme goal and master. The word eva (sādhur eva) means that he is worthy of worship “in any case.” Therefore, one should accept this fact (mantavyaḥ). It is the injunction of the Lord Himself. Not to do so is an offense. The Lord then supports His order by giving the reason why that devotee is worthy of respect in any case: he has the best type of conviction in the form of being fixed only on Me (samyag vyavasitaḥ). It is said: bhagavati ca harāv ananya-cetā bhṛśa malino’pi virājate manuṣyaḥ na hi śaśa-kaluṣa-cchaviḥ kadācit timira-parābhavatām upaiti candraḥ The person who has exclusive devotion to the Supreme Lord Hari may have serious contamination, but he is still glorious. The moon, though having spots on it, is never defeated by darkness. Narasiṁha Purāṇa

Bhūrijana Dāsa Gauḍīya
Commentary

This doesn't mean that someone who is a devotee, can commit abominable actions. This 'api cet' term means 'even if'. Although it is practically impossible for a person who is really a devotee, to commit abominable actions, but even if happens ‑ he has to be considered saintly. Srila Prabhupada says in his Purport: "The words sadhur eva, ``he is saintly,'' are very emphatic. They are a warning to the nondevotees that because of an accidental falldown a devotee should not be derided; he should still be considered saintly even if he has accidentally fallen down. And the word mantavyah is still more emphatic. If one does not follow this rule, and derides a devotee for his accidental falldown, then one is disobeying the order of the Supreme Lord. The only qualification of a devotee is to be unflinchingly and exclusively engaged in devotional service."

REVIEW: In this Chapter, Krsna began by describing how this Chapter explains how devotional service is superior (ananya bhakti). It is superior to any other method of leaving this world and attaining the Supreme. In Section A, Krsna described that Arjuna should hear from Him. And one can hear only if he is faithful and not envious. What is that, that Krsna is going to explain when He tells Arjuna to hear from Him? Krsna describes His aisvarya, His opulences and His foremost opulence which is 'acintya sakti', His relatioship with the material world by which He is controlling everything and everything is dependent on Him and yet He is completely aloof and everything is working independently. Then, understanding that one should worship Krsna. In Section C, was described that fools don't worship Krsna and think that His form is somehow material or that He has assumed that form through 'tapasya' under the modes of material nature. And those who are wise, divine, the mahatmas, they take shelter of the internal energy and they worship Krsna. And then, Krsna explained how they worship Him. In addition to those fools who don't worship Krsna and to those who worship Him, there are those who worship Him but indir ectly, inconsciously practically. They are described in three categories: (1) ekatvena, those who think themselves 'one with the Lord'; the (2) prthaktvena, the worshipers of the demigods, who concoct that the demigods are Supreme ; and (3) bahudha visvato‑mukha, those who worship the universal form, those who worship mater. These two catergories worship indirectly Krsna, who is 'adhibhuta', the presiding deity of the material world, but they are inconscious of that. The demigods' worshipers are actually worshiping Krsna because the fruits that the demigods give are supplied by Krsna. They worship Krsna but 'avidhi purvakam', improperly. In Section D, Krsna described the two worshipers of Him who do it in the improper way, without proper knowledge. And He described how to worship Krsna properly in the universal form seeing Krsna who is the essence of everythin. And then He described how the worshipers of the demigods, because of their improper worship of Krsna, receive as fruit: births and deaths repeatedly. This is not very attractive. Then Krsna described in the final section, the glories of worshiping Him directly with knowledge, with full consciousness of Him. First He described the simplicity of worshiping Him and how superexcellent the results are, because Krsna only asks for a fruit, a flower, a leaf, or a little water. And not only that, He shows favoritism to His devotees. For anyone else Krsna acts as the Paramatma, 'samo'ham sarva bhutesu/ na me dveso'sti na priyah' He acts equally, He reciprocates through the mat energy with everyone, but for His devotees, because they are in Him. and He is always in them, to them, Krsna, as Bhagavan, shows favoritism. Then Krsna explained 'api cet su‑duracaro' "even if they commit the most abominable activities, they are still considered to be saintly". Why? Because, 'ksipram bhavati dharmatma', they will be very quickly rectifified.

Viswanatha C. Thakura explains in his Purport to verse 30, 'api cet su‑duracaro': ""Arjuna says: 'when someone is worshiping certainly he is a sadhu. But if he does nonsense then he is asadhu, not saintly'. But Krsna replies: 'No! In every regard he is a sadhu because he is properly resolved to serve Me. He is thinking: "I am unable to give up this sinful activity and I will go to hell, but I will not give up devotional service to Krsna." Because of his determination (Viswanatha C. Thakura says), Krsna keeps him as a sadhu. He accepts him as a sadhu."" But Srila Prabhupada awarns us to not take advantage of this and commit sins thinking: "I am a sadhu, I am a devotee, there fore I can do whatever I want and Krsna will accept me." No! That is 'namno balad yasya hi‑papa‑buddir/ na vidiyate tasya hi suddih, the 7th offense to the chant of the Holy Name vidiyate tasya yamair...', if one has this mentality, even if he goes to the court of Yamaraja and becomes punished, he cannot be purified of this great offense. One should avoid that mentality and just accept what Krsna says. Why? Because such a person, due to his determination, 'ksipram bhavati dharmatma', quickly becomes 'dharmatma', or righteous. And Krsna says:

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Even if a devotee is imperfect, Krishna takes him as saintly – Why:

Because he is properly situated in his determination (9.30)
And he quickly becomes righteous and attains lasting peace (9.31)

Focus of Learning

(c) But for devotees – “He gives specific attention” – Such devotees are

Transcendentally situated in Krishna
The phrase “Krishna consciousness” indicates that they are “Living Transcendentalists”
Lord says “Mayi te” – They are in Me. Naturally Lord is also in them reciprocally
Ref. Bg. 4.11 – “Ye Yatha...” – Lord reciprocates according to one’s surrender
This transcendental reciprocation exists because the Lord and His devotees are conscious

(d) Analogy: Lord and living entity eternally glitter – When living entity is in service of diamond like

Lord, he looks like Gold (Diamond on gold ring)

(e) Personalism – If reciprocal relationship not present between Lord and devotees, there is no

personalist philosophy

(f) Analogy: Lord is like a desire tree – supplies whatever one wants

Lord’s reciprocation should not be considered under the law of karma
It belongs to transcendental situation in which Lord and His devotees function
Devotional service is not an activity of the material world, but a part of the spiritual world where eternity, bliss and knowledge predominates

(a) ‘Su-duracharah’ – Very significant word

Two kinds of Activities: Conditioned living entity has 2 kinds of activities – conditional and constitutional
Conditional – Those ‘for protecting the body’ or ‘for my abiding by the rules of society and state’
Constitutional/Transcendental – Activities of living entities, being conscious of spiritual nature (Engagement in devotional service)
Activities may be parallel or opposed: In conditioned state, sometimes devotional and conditional acts parallel each other and sometimes they oppose each other
Devotee tries to balance: Devotee tries his best not to disrupt his wholesome condition knowing that perfection in his activities depend upon progressive realisation of Krishna consciousness

(b) Abominable acts does not disqualify

Sometimes a Krishna conscious person acts abominably socially or politically
Such temporary fall-down does not disqualify him
Ref. SB – If such a person is whole heartedly engaged in transcendental service of Supreme Personality of Godhead, Lord in the heart purifies him and excuses him for that act

LINK BETWEEN TEXTS 9.30 & 9.31: Still, the question may be raised: “How can a person who is “su-

duracara” (committing highly improper activities) be regarded as saintly?”

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
9.30 Api cet, even if; su-duracarah, a man of very bad conduct, of extremely vile behaviour, of very condemnable character; bhajate, worships; mam, Me; ananyabhak, with one-pointed devotion, with his mind not given to anybody else; he; mantavyah, is to be considered, deemed; eva, verily; sadhuh, good, as well behaved; hi, for; sah, he; samyakvyavasitah, has resolved rightly, has virtuous intentions.
Śrī Rāmānujācārya Classical
Translation
9.30 Even though he has transgressed rules that ought to be followed and has failed to avoid what a person belonging to a particular class should avoid, if he has begun to worship Me in the manner described above with undivided devotion, namely, with worship as the only purpose - such a person must be considered highly righteous. He is eminent among the worshippers of Visnu. He must be esteemed as fit for honour. The meaning is that he is eal to those Jnanins mentioned earlier. What can be the reason for this? The reason is that, he has rightly resolved, i.e., his resolve is in the proper direction. 'The Lord who forms the sole cause of the entire universe, who is the Supreme Brahman, Narayana, the Lord of all mobile and immobile beings, is our Master, our Teacher, and our Friend, highest object of enjoyment,' - such a resolve is difficult to be made by all. Its effect, unremitting worship which has no other purpose, will be found in him who makes such a resolve. Hence he is holy and is to be highly honoured. When this resolve, and unremitting worship which is its effect, are found in a person, he is not to be belittled; for, his transgression of rules is a negligible mistake compared to this kind of excellence. On the other hand he is to be regarded with high honour. Such is the meaning. No, if it be said that transgression of rules will annul the flow of worship, as declared in the Sruti passages like, 'One who has not ceased from bad conduct, is not tranil, is not composed and also not calm in mind, cannot obtain Him through intelligence' (Ka. U., 1.2.24), Sri Krsna replies:
Śrī Abhinavagupta Classical
Translation
9.30 See Comment under 9.31
Swami Sivananda Classical
Translation
9.30 Even if the most sinful worships Me, with devotion to none else, he too should indeed by regarded as righteous for he has rightly resolved.
Commentary

9.30 अपि even? चेत् if? सुदुराचारः a very wicked person? भजते worships? माम् Me? अनन्यभाक् with devotion to none else? साधुः righteous? एव verily? सः he? मन्तव्यः should be regarded? सम्यक् rightly? व्यवसितः resolved? हि indeed? सः he.Commentary Even if the most sinful worships Him with undivided heart? he too must indeed be deemed righteous for he has made the holy resolution to give up the evil ways of his life. Rogue Ratnakar became Valmiki by his holy resolution. Jagai and Madhai also became righteous devotees. Mary Magdalene a woman of illfame? became a pious woman. Sin vanishes when thoughts of God arise in the mind. Chandrayana and Kricchra Vratas will remove only certain particular sins but the remembrance of the Lord? thoughts of the Supreme Being? Japa and meditation? and Abheda Brahma Chintana (contemplation of Brahman with a nondualistic or Aham Brahmasmi or I am the Absolute attitute) will destroy the sins committed by a person even in hundred crores of Kalpas or ages.By abandoning the evil ways in his external life and by the force of his internal right resolution? he becomes righteous and attains eternal peace. (Cf.IV.36)

Swami Gambhīrānanda Classical
Translation
9.30 Even if a man of very bad conduct worships Me with one-pointed devotion, he is to be considered verily good; for he has resolved rightly.
Shri Purohit Swami Classical
Translation
9.30 Even the most sinful, if he worship Me with his whole heart, shalt be considered righteous, for he is treading the right path.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Arjava (Simplicity / Straightforwardness)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)
Related verses
BG 9.31 BG 4.36 BG 18.66 SB 6.1.15 SB 11.14.18 SB 11.5.42 CC Madhya 22.71 CC Madhya 22.72 CC Madhya 23.105 BRS 1.2.238 BRS 1.2.239
Related lectures
Personal Guidance
Even if one with the most abominable life worships Me with full devotion, he should be considered saintly — for he is rightly situated.
Practical Applications
  • Don't disqualify yourself based on past.
  • Recognize devotion as the redirective force.
  • Treat 'rightly situated' as a verdict that surrender earns.
Reflection Questions
  • What past disqualification do I still carry?
  • Has Kṛṣṇa already overruled it?
Analogy

A tree struck by lightning may have its bark blackened but its taproot intact. From the outside it looks dead; from the rooting it is alive and will leaf again. The su-durācāra devotee is this tree — externally scarred, internally rooted. Samyak vyavasitaḥ — properly resolved at the root. Kṛṣṇa says: judge by the root, not by the bark. The bark will heal; the root is what makes the tree.

Stories
Ajāmila

Ajāmila, a fallen brāhmaṇa who lived with a prostitute and ran a band of thieves, had a son named Nārāyaṇa. On his deathbed, the Yamadūtas arrived to drag him to hell. Calling his son in panic — 'Nārāyaṇa! Nārāyaṇa!' — he uttered the holy Name without intending devotion at all.

The Viṣṇudūtas appeared and stopped the Yamadūtas. They explained that the Name, even unconsciously spoken, had cleared his entire sinful record. Ajāmila is the limit case of 9.30: a su-durācāra whose deathbed call retroactively counted as bhajate Mām ananya-bhāk — because at the moment of uttering Nārāyaṇa his vyavasāya, his resolve, oriented samyak. The verse names the rule; Ajāmila exhausts the rule's tolerance.

📝 My note

Source: vedabase.io

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