Bhagavad Gita - Chapter 9 - Shloka (Verse) 30

व्याख्या --[कोई करोड़पति या अरबपति यह बात कह दे कि मेरे पास जो कोई आयेगा, उसको मैं एक लाख रुपये दूँगा, तो उसके इस वचनकी परीक्षा तब होगी, जब उससे सर्वथा ही विरुद्ध चलनेवाला, उसके साथ वैर रखनेवाला, उसका अनिष्ट करनेवाला भी आकर उससे एक लाख रुपये माँगे और वह उसको दे दे। इससे सबको यह विश्वास हो जायगा कि जो यह माँगे, उसको दे देता है। इसी भावको लेकर भगवान् सबसे पहले दुराचारीका नाम लेते हैं।]
'अपि चेत्'-- सातवें अध्यायमें आया है कि जो पापी होते हैं, वे मेरे शरण नहीं होते (7। 15) और यहाँ कहा है कि दुराचारी-से-दुराचारी भी अनन्यभावसे मेरा भजन करता है-- इन दोनों बातोंमें आपसमें विरोध प्रतीत होता है। इस विरोधको दूर करनेके लिये ही यहाँ 'अपि' और 'चेत्' ये दो पद दिये गये हैं। तात्पर्य है कि सातवें अध्यायमें 'दुष्कृती मनुष्य मेरे शरण नहीं होते' ऐसा कहकर उनके स्वभावका वर्णन किया है। परन्तु वे भी किसी कारणसे मेरे भजनमें लगना चाहें तो लग सकते हैं। मेरी तरफसे किसीको कोई मना नहीं है (टिप्पणी प0 521.1); क्योंकि किसी भी प्राणीके प्रति मेरा द्वेष नहीं है। ये भाव प्रकट करनेके लिये ही यहाँ 'अपि' और 'चेत्' पदोंका प्रयोग किया है।

मेरी भक्तिकी महिमा सुन --, यदि कोई सुदुराचारी अर्थात् अतिशय बुरे आचरणवाला मनुष्य भी अनन्य प्रेमसे युक्त हुआ मुझ ( परमेश्वर ) को भजता है तो उसे साधु ही मानना चाहिये अर्थात् उसे यथार्थ आचरण करनेवाला ही समझना चाहिये क्योंकि यह यथार्थ निश्चययुक्त हो चुका है -- उत्तम निश्चयवाला हो गया है।

Praising the devotion to the Lord under discussion, He indicates that even sinners have eligibility for it with 'Srinu' (Listen - referring to the context).

Regarding the point that a devotee of the Lord should be known as strictly righteous (samyag-vritta), He states the reason with 'Samyak' etc.

Listen to the glory of My devotion, endowed with which I grace even those of bad conduct, He says.

'Api chet' -- Even if 'Suduracharah' -- one whose conduct is very (sushthu) wickedly bad; even if he was formerly of very bad conduct, if he worships or serves Me, the Supreme Lord, being 'Ananyabhak' -- having no devotion towards anyone else -- he is to be considered strictly righteous.

'Hi' -- because he is 'Samyagvyavasitah' -- he has attained the right, i.e., accurate, resolve.

Usually His devotee is indeed not of very bad conduct; nevertheless,

if due to abundant merit he happens to be so somehow, then he must be considered righteous indeed.

He states the greatness of devotion -- 'Api chet' etc.

Even if an extreme sinner worships Me with an exclusive mind, he is still to be considered righteous.

'Hi' -- because he is 'Samyagvyavasitah', meaning he is of right conduct.

'Tatra api' -- Even regarding the conduct to be adopted and rejected by those born in specific castes, 'Ativrittah api' -- even if one has transgressed that, if he worships Me in the stated manner as 'Ananyabhak' -- having worship as the sole purpose -- then 'Sadhur eva' -- he is to be considered the foremost among Vaishnavas; 'Bahumantavyah' -- he is to be highly regarded, meaning he is equal to those mentioned before.

Why is this? 'Samyag vyavasito hi sah' -- because his resolve is excellent. 'The Lord, the sole cause of the entire universe, Supreme Brahman Narayana, the Lord of the moving and unmoving, is our Master, my Guru, my Friend, my Supreme Object of Enjoyment' -- this resolve, which is difficult for all to attain, has been made by him. And the effect of that, which is continuous worship with no other motive, exists in him. Therefore, he is indeed righteous and to be highly regarded.

When this resolve and the worship of the stated kind resulting from it are present, his transgression of conduct is a 'slight defect'; therefore, he is not to be disrespected just for that, but is indeed to be highly regarded. This is the meaning.

(Objection): 'One who has not ceased from bad conduct... cannot attain Him through knowledge' (Katha Upanishad 1.2.24); according to such Sruti, transgression of conduct obstructs the flow of the rise of higher worship -- to this, He answers here --

Moreover, showing that the power of devotion to Me is indisputable (beyond logic), He says -- 'Api chet' etc.

Even if one is of extremely bad conduct, if he worships Me, Sri Narayana alone, without having devotion to other deities, with the understanding of non-separateness—that 'even distinct deities are Vasudeva alone'—then he is to be considered righteous, indeed superior.

Because he is 'Samyagvyavasitah' -- he has made a beautiful resolve that 'I shall become fulfilled only by the worship of the Supreme Lord'.

Thus, it was stated that inferiority of caste etc. is of no consequence in accepting surrender; and now, that inferiority of conduct is also of no consequence is stated by the verse 'Api chet', with this intention he says 'Tatrapi' etc. The conduct of a Brahmana is unrighteousness for a Sudra... thus 'bad conduct' is a fault relative to the rules of one's own caste.

... 'Sadhu' means the foremost among Vaishnavas. Exclusive worship is the determinant for being a leader of Vaishnavas.

... regarding 'Mantavyah' (should be considered), he indicates it means 'Bahumantavyah' (should be highly respected).

... 'Samyagvyavasitah' -- He clarifies the excellence of the resolve primarily through the specific object of the resolve with 'Bhagavan' etc.

... 'Sarvairdushprapah' (Hard to attain by all) -- such resolve is not seen even in those of good conduct. A piece of stone in a mine is not acceptable, but a gem even in a rubbish heap is to be respected; this is the idea.

... How can one with defective practice be 'highly respected' like one with perfect practice? To this he says 'Asminshcha'. In such a person, disrespect caused by a slight defect would itself be a great offense. Indicating proofs like 'That best of twice-borns is worshipped...', he concludes with 'Api tu bahumantavyah eva' (But indeed to be highly respected).

जिस विशेष अर्थ में भक्ति शब्द गीता में प्रयुक्त है उसकी यहाँ गौरवमयी प्रशंसा की गई है। भक्ति में प्रत्येक साधक पर होने वाले प्रभाव को दर्शाकर भक्ति का माहात्म्य यहाँ बताया गया है। गीता में वर्णित भक्ति का अर्थ है एकाग्रचित्त से अद्वैत स्वरूप ब्रह्म का आत्मरूप से अर्थात् एकत्वभाव से ध्यान करना। इस भक्ति साधना का अभ्यास दीर्घ काल तक आवश्यक तीव्रता और लगन से करने पर साधक के होने वाले विकास का क्रम यहाँ दर्शाया गया है।साधारणत? लोगों के मन में कुछ ऐसी धारणा बन गई है कि एक दुष्ट पापी या हतोत्साहित अपराधी वह बहिष्कृत व्यक्ति है? जो कदापि स्वर्ग के आंगन में प्रवेश करने का साहस नहीं कर सकता है। भ्रष्ट या अनैतिक पुरुष की ऐसी निन्दा करना वैदिक साहित्य के तात्पर्य और मर्म को विपरीत समझना है। यह वास्तव में दुर्भाग्यपूर्ण है। वेद पाप की निन्दा करते हैं? पापी की नहीं। पापी के पापपूर्ण कर्म उसके मन में स्थित अशुभ विचारों की केवल अभिव्यक्ति हैं। अत? यदि उसके विचारों की रचना या दिशा को बदला जा सके? तो उसके व्यवहार में भी निश्चित रूप से परिवर्तन होगा। जो व्यक्ति? समृद्ध होती हुई भक्ति के वातावरण में? अपने मन में सतत्ा ईश्वर को बनाये रखने में सफल हो गया है? उसके मानसिक जीवन का पुनर्वास इस प्रकार सम्पन्न होता है कि तत्पश्चात् वह पुन पापाचरण में प्रवृत्त नहीं हो सकता।यदि अतिशय दुराचारी भी मुझे भजता है गीता न केवल पापियों के लिए अपने द्वार खुले रखती है? वरन् ऐसा प्रतीत होता है कि इस दिव्य गान के गायक भगवान् श्रीकृष्ण एक धर्मप्रचारक के उत्साह के साथ समस्त पापियों को मुक्त करके उन्हें सुखी बनाना चाहते हैं। केवल जीवन की अशुद्धता और हीन कर्मों के कारण पापकर्मियों का आध्यात्मिक क्षेत्र में प्रवेश निषेध नहीं किया गया है। आग्रह केवल इस बात का है कि उस भक्त को अनन्य भाव से आत्मा की पूजा और चिन्तन करना चाहिए। यहाँ अनन्य शब्द का अर्थ साधक के मन से तथा ध्येय के स्वरूप से भी सम्बन्धित है। इसका समग्र अर्थ यह होगा कि भक्ति का निर्दिष्ट फल तभी प्राप्त होगा जब भक्त एकाग्रचित्त से अद्वैत और नित्य स्वरूप परमात्मा का ध्यान आत्मरूप से करेगा। इस अद्वैत आत्मा को भक्त के मूल स्वरूप से भिन्न नहीं समझना चाहिए। यही अनन्यभाव है।वह साधु ही मानने योग्य है भक्ति साधना को ग्रहण करने के पूर्व तक कोई व्यक्ति कितना ही दुष्ट और क्रूर क्यों न रहा हो? या उसका जीवन कितना ही अनियन्त्रित कामुकतापूर्ण क्यों न हो? जिस क्षण वह भक्तिपूर्वक आत्मचिन्तन के मार्ग पर प्रथम चरण रखता है? उसी क्षण से वह साधु ही मानने योग्य है? यह भगवान् श्रीकृष्ण का कथन है। इस प्रकार का पूर्वानुमानित कथन का प्रयोग सभी भाषाओं में किया जाता है। जैसे रोटी बनाना या चाय बनाना। वास्तव में केवल आटा गूँथा जा रहा था? या पानी गरम हो रहा था परन्तु फिर भी निकट भविष्य में क्रियाओं की पूर्णता रोटी बनने या चाय बनने में होती है? इसलिए उक्त प्रकार के वाक्य कहे जाते हैं। इसी प्रकार यहाँ भी जिस क्षण वह पापी पुरुष भक्ति मार्ग का आश्रय लेता है? उसी क्षण से वह साधु कहलाने योग्य हो जाता है? क्योंकि शीघ्र ही वह अपने अवगुणों से मुक्त होकर आध्यात्मिक वैभव के क्षेत्र में विकास और उन्नति को प्राप्त करने वाला होता है। यह पूर्वानुमानित कथन है।ऐसे पुरुष को साधु मानने का कारण यह है कि उसने यथार्थ निश्चय किया है। इस दिव्य जीवन में केवल दिनचर्या की अपेक्षा यथार्थ शुभ निश्चय अधिक महत्त्वपूर्ण है। बहुसंख्यक साधक उदास भाव से चिन्तित हुए अपने मार्ग पर केवल श्रमपूर्वक ऐसे चलते हैं? जैसे भूखे मर रहे पशु कसाईखाने की ओर बढ़ रहे हों ऐसा खिन्न उदास जुलूस कसाई के कुन्दे के अतिरिक्त कहीं और नहीं पहुँच सकता? जहाँ काल उन्हें टुकड़ेटुकड़े कर देता है जो पुरुष स्थिर एवं दृढ़ निश्चयपूर्वक? सजगता और उत्साह? प्रसन्नता और वीरता के साथ इस मार्ग पर अग्रसर होता है? वही निश्चित सफलता के गौरव को प्राप्त करता है। इसलिए? मुरलीमनोहर भगवान् श्रीकृष्ण विशेष बल देकर कहते हैं कि सम्यक् निश्चय कर लेने पर उसी क्षण से अतिशय दुराचारी पुरुष भी साधु ही मानने योग्य है? क्योंकि शीघ्र ही वह सफल ज्ञानी पुरुष बनने वाला है।आपके कथन में हम कैसे विश्वास कर लें इस अनन्यभक्ति का निश्चित प्रभाव क्या होता है इसे स्पष्ट करते हुए कहते हैं --

From 'Sama' etc. to 'Pranashyati' (Verse 31). 'Pratijane' (I promise) --

This meaning is logical, and because it is promised by the Lord, it becomes extremely firm.

With 'Api chet' etc., devotion is praised.

Since there appears to be a coexistence of devotion to Vishnu and very bad conduct in one place, he explains it accurately -- 'Na bhavatyeva' (It does not happen indeed) etc.

Moreover, this is the glory of My devotion alone that it brings about distinction even in equality; listen to that glory.

Whosoever, even if he be of very bad conduct—like Ajamila etc.—if he worships Me being 'Ananyabhak' (exclusively devoted), serves Me due to the rise of some fortune, he is to be considered righteous indeed, even if he was unrighteous before.

'Hi' -- because he is 'Samyagvyavasitah', meaning possessed of righteous resolve.

Objection: If You reside in those who worship You, then how are they overcome by sense objects etc.? To this He says -- 'Api' etc.

Even if one of very bad conduct worships Me with exclusive devotion, he is to be considered righteous.

The idea here is: One who has the nature of committing heaps of great sins regarding sense objects, who is devoid of worship of other gods because of not knowing means like worshipping other deities or atonements for their removal, who is unable to give up that (sin) but wishes to give it up, and who worships Me with the manifestation of his own wretchedness—he is to be respected as righteous. 'By you' is to be supplied.

By 'Api chet', it is indicated that exclusive devotion in one of such conduct is rare.

Why? To this He says -- 'Samyagvyavasitah' -- because that aforementioned person has made a 'proper resolve' that 'There is no one other than Sri Krishna to remove my great sins.' 'Hi' is for certainty. Meaning, there is no doubt here.

'Api chet' -- Even if 'Suduracharah' -- one of very bad conduct, i.e., even one of extremely despicable conduct, worships Me; 'Ananyabhak' -- being of exclusive devotion;

he is to be considered, known as 'Sadhur eva' -- indeed a person of right conduct. 'Hi' -- because he is 'Samyag vyavasitah' -- he has resolved rightly/accurately; because he is of righteous resolve.

And having abandoned the external bad conduct, due to the power of the internal right resolve --

Possession of devotion is not a qualification restricted to specific candidates (like those of good conduct), because it is seen elsewhere too; with this intention, by 'Api chet', the Lord shows His nature of being the Purifier of the greatly fallen.

'Suduracharah' -- even one of bad conduct, if he worships Me, is to be considered righteous by all. Even a great sinner, if he worships and serves Me being 'Ananyabhak' -- not worshipping any other god.

And service (Seva) is defined as 'Mental service consisting of a mind engrossed in Him is considered supreme'; he who possesses that feeling is to be considered a Sadhu, the foremost among Vaishnavas. As per the Bhagavata statement: 'A dog-eater (devotee) is superior to a Brahmana endowed with the twelve qualities but averse to the lotus feet of the Lotus-navelled Lord' (7.9.10).

Why so? To that He says -- 'Hi' -- because he is 'Samyagvyavasitah'; whether knowing My greatness or not, he is resolved (or engaged) in directing his mind towards the Lord.

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)

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.

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: