Bhagavad Gita - Chapter 4 - Shloka (Verse) 36

व्याख्या--'अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः'-- पाप करनेवालोंकी तीन श्रेणियाँ होती हैं (1) 'पापकृत्' अर्थात् पाप करनेवाला, (2) 'पापकृत्तर' अर्थात् दो पापियोंमें एकसे अधिक पाप करनेवाला और (3) 'पापकृत्तम' अर्थात् सम्पूर्ण पापियोंमें सबसे अधिक पाप करनेवाला। यहाँ 'पापकृत्तमः' पदका प्रयोग करके भगवान् कहते हैं कि अगर तू सम्पूर्ण पापियोंमें भी अत्यन्त पाप करनेवाला है, तो भी तत्त्वज्ञानसे तू सम्पूर्ण पापोंसे तर सकता है।भगवान्का यह कथन बहुत आश्वासन देनेवाला है। तात्पर्य यह है कि जो पापोंका त्याग करके साधनमें लगा हुआ है, उसका तो कहना ही क्या है! पर जिसने पहले बहुत पाप किये हों, उसको भी जिज्ञासा जाग्रत् होनेके बाद अपने उद्धारके विषयमें कभी निराश नहीं होना चाहिये। कारण कि पापी-से-पापी मनुष्य भी यदि चाहे तो इसी जन्ममें अभी अपना कल्याण कर सकता है। पुराने पाप उतने बाधक नहीं होते, जितने वर्तमानके पाप बाधक होते हैं। अगर मनुष्य वर्तमानमें पाप करना छोड़ दे और निश्चय कर ले कि अब मैं कभी पाप नहीं करूँगा और केवल तत्त्वज्ञानको प्राप्त करूँगा, तो उसके पापोंका नाश होते देरी नहीं लगती।यदि कहीं सौ वर्षोंसे घना अँधेरा छाया हो और वहाँ दीपक जला दिया जाय, तो उस अँधेरेको दूर करके प्रकाश करनेमें दीपकको सौ वर्ष नहीं लगते, प्रत्युत दीपक जलाते ही तत्काल अँधेरा मिट जाता है। इसी तरह तत्त्वज्ञान होते ही पहले किये गये सम्पूर्ण पाप तत्काल नष्ट हो जाते हैं।'चेत्'--(यदि) पद देनेका तात्पर्य यह है कि प्रायः ऐसे पापी मनुष्य परमात्मामें नहीं लगते; परन्तु वे परमात्मामें लग नहीं सकते--ऐसी बात नहीं है। किसी महापुरुषके सङ्गसे अथवा किसी घटना, परिस्थिति, वातावरण आदिके प्रभावसे यदि उनका ऐसा दृढ़ निश्चय हो जाय कि अब परमात्मतत्त्वका ज्ञान प्राप्त करना ही है, तो वे भी सम्पूर्ण पापसमुद्रसे भलीभाँति तर जाते हैं।नवें अध्यायके तीसवें-इकतीसवें श्लोकोंमें भी भगवान् ऐसी ही बात अनन्यभावसे अपना भजन करनेवालेके लिये कही है कि महान् दुराचारी मनुष्य भी अगर यह निश्चय कर ले कि अब मैं भगवान्का भजन ही करूँगा, तो उसका भी बहुत जल्दी कल्याण हो जाता है।

इस ज्ञान का माहात्म्य क्या है ( सो सुन ) यदि तू पाप करने वाले सब पापियों से अधिक पाप करनेवाला अति पापी भी है तो भी ज्ञानरूप नौका द्वारा अर्थात् ज्ञान को ही नौका बनाकर समस्त पापरूप समुद्रसे अच्छी तरह पार उतर जायगा। यहाँ मुमुक्षु के लिये धर्म भी पाप ही कहा जाता है।

He proposes praise of Knowledge in another way with "Kincha" (Moreover).

Having accepted the state of being an excessive sinner compared to all sinners—even though improbable in a single person—for the sake of establishing the greatness of Knowledge, He speaks with "Api chet" (Even if).

He now reveals the greatness of the Knowledge of the oneness of Brahman and the Self due to its ability to remove all sins with "Sarvam" (All).

Anticipating the doubt that "Even if unrighteousness (Adharma) is removed, Liberation for the man of Knowledge might not be possible due to the obstacle of righteousness (Dharma)," he says "Dharmo'pi" (Dharma also—implied in the word 'sin').

By "Iha" (Here), the spiritual scripture (Adhyatma-shastra) is grasped.

"Kincha"—Not only this much, but listen to another greatness of Knowledge as well—He states this with "Api chet." The two particles (Api and Chet) are for admitting an improbable situation.

"Even if you are an excessive sinner compared to all sinners, still, making Knowledge alone the 'Plava,' i.e., a boat or means of crossing, you will cross the 'Vrijinarnava'—the ocean of suffering in the form of Dharma (merit) and Adharma (demerit)."

Because for a seeker of liberation, even merit (Punya) is of the nature of sin (Vrijina).

And so is the Shruti: "So he who knows Me thus, indeed his world is not injured by any action; not by theft, not by killing an embryo. He does not become greater by good action, nor smaller by bad action." [And] "I killed the three-headed son of Tvashta; I gave the Arunmukha Yatis to the wolves"—etc.

He praises Knowledge, which is the instrument [of liberation], again with three verses.

"Api chet" etc. "Vrijinam" means "Vrijinarnava" (the ocean of sin).

Here, for the seeker of liberation, even Dharma (merit) is called sin.

Even if you are the greatest sinner among all sinners,

you will cross over the entire previously accumulated ocean in the form of sin solely by the raft in the form of knowledge concerning the Self.

Moreover—"Api chet" etc.

Even if you are a greater sinner than all sinners, still, you will cross over the entire ocean of sin completely and effortlessly solely by the boat of Knowledge.

Thus, the primacy of the Knowledge-component and its characteristic of being fit to be known from time to time in accordance with maturation have been stated. Now, its greatness in the form of being the remover of opposing factors is stated by the verse "Api chet."

To imply that the words "Api" and "Chet" here cover the same subject as the synonym of "Chet," which is "Yadi," combined with "Api"—(i.e., Yadyapi)—the explanation "Yadyapi" (Even if) is given [in Ramanuja's commentary]. Since it stands as a counter-correlate to the word "Papakrittama" (greatest doer of sin), the word "Papebhyah" (from sins/sinners) refers to persons characterized by sin; or else, the ablative case is used regarding sin itself in the sense of cause [i.e., greatest sinner because of all sins].

By the force of the terms "boat of knowledge" (jnana-plava) and "will cross over" (santarishyasi), "Vrijinam" (sin) is metaphorically described as an ocean. With the intention that the endlessness expressed by the word "Sarvam" (all)—which accords with the nature of an ocean—is due to its having continued from beginningless time, the term "Purvarjitam" (previously accumulated) is used [by Ramanuja].

यद्यपि भगवान् श्रीकृष्ण ने अर्जुन को आत्मसाक्षात्कार का आश्वासन दिया था किन्तु वह अनुभव इतना भव्य और उच्चकोटि का था कि अर्जुन को स्वयं पर विश्वास नहीं हो रहा था। उसकी स्वयं के विषय में यह धारणा थी कि वह इस अनुभव को प्राप्त करने के योग्य नहीं था। जिस किसी विवेकी पुरुष को अपने अवगुणों का भान है उसके मन में ऐसी शंका आ सकती है।वेदान्त ऐसा दर्शन नहीं है कि वह निष्ठुरहृदय होकर पापियों को ज्ञानार्जन से वंचित रखे। वेदान्त इस धारणा में विश्वास नहीं रखता कि कोई व्यक्ति पतित है और वह हीन योनियों में सदा भटकता रहेगा तथा उस पतित व्यक्ति का उद्धार केवल तभी होगा जब वह वेदान्त मंदिर में प्रवेश करेगा अत्यन्त सहिष्णु वेदान्त दर्शन केवल सत्य की और केवल सत्य की ही घोषणा करता है। सर्वव्यापी दिव्य तत्त्व सर्वत्र व्यक्त हो रहा है और इसलिये कोई भी पापी व्यक्ति ऐसा नहीं है जो स्वप्रयत्न से अपने जन्मसिद्ध पूर्णत्व के अधिकार को प्राप्त न कर सके।गीता मानव मात्र के लिये लिखा गया एक जीवन शास्त्र है और उसकी सार्वभौमिकता इस श्लोक में स्पष्ट दृष्टिगोचर होती है। गीता का आश्वासन है कि अत्यन्त पापी पुरुष भी वर्तमान जीवन की परिच्छिन्नताओं तथा दुखदायी अवगुणों को तैर कर पूर्णत्व के तट पर ज्ञान नौका के द्वारा पहुँच सकता है। मनुष्य के पूर्णत्व प्राप्ति का यह अधिकार विश्व के किसी भी धर्मग्रन्थ में इतने स्पष्ट रूप से उल्लिखित नहीं है।यह पहचान कर कि जीव का वास्तविक स्वरूप पूर्ण परमात्मा से भिन्न नहीं है तथा तत्पश्चात् आत्मरूप में रहने को ही सम्यक् ज्ञान कहते हैं। अपने पारमार्थिक आनन्दस्वरूप को पहचान लेने पर वैषयिक सुख हमें प्रलोभित नहीं कर सकते और न पापपूर्ण जीवन में हमें खींच सकते हैं। बड़े ही सुन्दर शब्दों में यहां कहा गया है ज्ञान नौका द्वारा तुम सम्पूर्ण पापों को तर जाओगे।किस प्रकार यह ज्ञान पापों को नष्ट करता है एक दृष्टान्त के द्वारा इसका उत्तर देते हुए भगवान् कहते हैं

To clarify what was stated as "Sarvam karmakhilam" (all action entirely - verse 33), He explains "Sarvam karma" (all action) by the first verse [of this set, i.e., verse 36]—"Api chet"—saying that unrighteousness (Adharma) is also destroyed; and He explains "Akhilam" (entirely) by the second verse [i.e., verse 37], indicating that not even a trace of latent impression (Samskara) remains.

"Yatha" (Just as)—The purport is that one should strive in such a way that the fire of Knowledge becomes well-kindled through the bond of firmness of understanding born of practice.

Establishing that by the word "Yena" (4.35) there is a reference to Knowledge alone, he states the subject matter of "Api chet" etc., with the word "Karana" (Instrument/Means).

"Yena"—meaning it is indicated as an instrument.

The word "Punah" (again) is used in reference to "Shreyan" (4.33) etc.

Moreover, listen to the greatness of Knowledge. "Api" and "Chet"—these two particles are for demonstrating the acceptance of an improbable hypothesis. Even though this meaning is indeed impossible, still, admitting it for the sake of stating the fruit of Knowledge, it is said:

"Even if you were a greater sinner ('Papakrittamah') than all sinners, still, [you will cross] the entire 'Vrijina'—sin—which is like an ocean due to being extremely difficult to cross, solely by the 'Knowledge-boat' (Jnana-plava)—making Knowledge alone the boat (plava/pota) and not by any other means—'Santarishyasi'—meaning you will cross over well, effortlessly, and without return, you will transcend it."

Here, by the word "Vrijina" (sin), action in the form of merit (Dharma) and demerit (Adharma) resulting in Samsara is intended; because for a seeker of liberation, even merit (Punya) is undesirable just like sin.

And the purport is this: The Lord intends to cause the experience of Himself later through instruction in the manner of the Path of Grace (Pushtimarga). To become fit for that instruction, a Samskara (impression) in the form of Knowledge consisting of "Divine Feeling" (Bhagavad-bhava) everywhere must be created.

And since doing that directly through His own (later) instruction might delay the effect, and [anticipating the doubt arising] in accordance with the statements on Knowledge—"Being ready for the sin inherent in the nature of the act [war], what is the use of Knowledge without [suffering] the enjoyment/experience of that [sin]?"—He says "Api" etc.

For Kshatriyas, this is indeed Duty (Dharma); [yet] "Api chet"—even if, among all sinners, you are "Papakrittamah"—the foremost of sinners—still, "Jnanaplavenaiva"—solely by the raft (udupa) of Knowledge, the means of crossing—you will "Santarishyasi"—cross over "Sarvam Vrijinam"—all sin—which is of the nature of an ocean as implied by the word "Sarva" (all); meaning you will cross effortlessly in a proper way and become freed from sin.

"Api chet"—Even if you are "Papakrittamah"—an excessive sinner—compared to all "Papebhyah," i.e., sinners, you will "Santarishyasi"—cross over—"Sarvam" (all) "Vrijinam"—meaning the ocean of sin (Vrijinarnava)—"Jnanaplavenaiva"—solely by the boat of Knowledge, making Knowledge itself the boat.

Here, for the seeker of liberation, even Dharma (merit) is called sin.

How does Knowledge destroy sin? An example is stated [in the next verse].

By "Kincha" etc.—

the meaning of the verse is clear.

अपि even? चेत् if? असि (thou) art? पापेभ्यः than sinners? सर्वेभ्यः (than) all? पापकृत्तमः most sinful? सर्वम् all? ज्ञानप्लवेन by the raft of knowledge? एव alone? वृजिनम् sin? सन्तरिष्यसि (thou) shalt cross.Commentary You can cross the ocean of sin with the boat of the knowledge of the Self. (Cf.IX.30)

Api cet asi, even if you be; papa-krt-tamah, the worst sinner, extremely sinful; sarvhyah, among all; paphyah, the sinners (papa, lit. sin, means here sinner) ; still santarisyasi, you will cross over; sarvam, all; the vrjinam, wickedness, the ocean of wickedness, sin; [Ast. reads papa-samudram, (ocean of sin) in place of papam.-Tr.] jnana-plavena eva, with the raft of Knowledge alone, by using Knowledge alone as a float. Here [Here, in the scriptures imparting spiritual instructions.], righteousness (formal religious observance), too, is said to be an evil in the case of one aspiring for Liberation.
How Knowledge destroys sin is being told with the help of an illustration:

Even though you be the most sinful of all sinners, you will completely cross over the sea of sins previoulsy accumulated, with the boat of knowledge concerning the self.