Bhagavad Gita - Chapter 9 - Shloka (Verse) 31

व्याख्या --'क्षिप्रं भवति धर्मात्मा'-- वह तत्काल धर्मात्मा हो जाता है अर्थात् महान् पवित्र हो जाता है। कारण कि यह जीव स्वयं परमात्माका अंश है और जब इसका उद्देश्य भी परमात्माकी प्राप्ति करना हो गया तो अब उसके धर्मात्मा होनेमें क्या देरी लगेगी? अब वह पापात्मा कैसे रहेगा? क्योंकि वह धर्मात्मा तो स्वतः था ही, केवल संसारके सम्बन्धके कारण उसमें पापात्मापन आया था, जो कि आगन्तुक था। अब जब अहंता बदलनेसे संसारका सम्बन्ध नहीं रहा, तो वह ज्यों-का-त्यों (धर्मात्मा) रह गया।यह जीव जब पापात्मा नहीं बना था, तब भी पवित्र था और जब पापात्मा बन गया, तब भी वैसा ही पवित्र था। कारण कि परमात्माका अंश होनेसे जीव सदा ही पवित्र है। केवल संसारके सम्बन्धसे वह पापात्मा बना था। संसारका सम्बन्ध छूटते ही वह ज्योंकात्यों पवित्र रह गया।

आन्तरिक यथार्थ निश्चयकी शक्तिसे बाहरी दुराचारिताको छोड़कर --, वह शीघ्र ही धर्मात्मा -- धार्मिक चित्तवाला बन जाता है और सदा रहनेवाली नित्य शान्ति -- उपरतिको पा लेता है। हे कुन्तीपुत्र तू यथार्थ बात सुन? तू यह निश्चित प्रतिज्ञा कर अर्थात् दृढ़ निश्चय कर ले कि जिसने मुझ परमात्मामें अपना अन्तःकरण समर्पित कर दिया है वह मेरा भक्त कभी नष्ट नहीं होता? अर्थात् उसका कभी पतन नहीं होता।

He elaborates on the reason (for being considered a saint)—implying 'having abandoned' (bad conduct).

Addressing the doubt, 'How is bad conduct abandoned by one worshipping the Lord?' He says 'Ksipram' (Quickly).

Addressing 'How can one be righteous while bad conduct persists?' He says 'Shashvat' (Eternal/Constant). 'Upashama' means cessation of bad conduct.

Addressing the doubt, 'Why is it said that Your devotee ceases from bad conduct? Will he not perish due to his mind being corrupted by bad conduct?' He says 'Shrnu' (Listen).

Objection: Does one remain a wrongdoer even while worshipping You with single-mindedness? Answer: No, He says 'Ksipram' (Quickly).

Because of the power of the right resolve in the form of worshiping Me, abandoning external bad conduct, he quickly becomes a 'Dharmatma'—one whose mind is fixed on Dharma. Due to that, he attains eternal peace.

Dispelling any doubt regarding this, He says: 'O Kaunteya, know (or promise) that My devotee does not perish.'

The hidden meaning of addressing him as 'Kaunteya' is: Just as Kunti, despite her association with Indra and others, was considered the supreme chaste woman due to the glory of My devotion and was not destroyed by the connection to Adharma, so it is (for My devotee).

How does he become righteous quickly? This (coexistence of bad conduct and devotion) happens only in Devas and partial incarnations (Amshas).

The Shandilya branch of the Samaveda states: 'One not desisting from bad conduct, a non-devotee, or one without concentration cannot become a pure-hearted devotee of Vasudeva. Divine sages and their portions sometimes become so due to knowledge.' Therefore, if anyone else (an ordinary human) claims this, he should be inferred as a hypocrite.

With ordinary sins, great devotion might somehow arise through holy company, or others may have ordinary devotion. The Vishnu Purana states: 'Know him to be of deceitful mind and base actions who pursues wealth-thirst; he has no devotion.' And: 'Devotion, increasing in the faithful, causes detachment elsewhere.'

The Mokshadharma also emphasizes purity. Since good conduct is stated as a means to knowledge, and without knowledge there is no true devotion.

Gautama Khilas ask: 'Whence devotion without knowledge?' Bhagavatam states: 'Devotion, experience of the Supreme, and detachment—these three occur simultaneously.'

Simply due to his right resolve, he quickly becomes righteous. And he attains eternal peace.

O Kaunteya, you yourself, by My command, make a solemn promise that 'My—Lord Hari's—devotee never perishes'.

Because his sins are washed away by worship performed out of love for Me with no other purpose, the qualities of Rajas and Tamas are uprooted completely; thus he quickly becomes 'Dharmatma'—meaning he quickly becomes single-minded in My worship, free from obstacles and fully equipped.

Such worship is indeed what was referred to as 'Dharma' in the opening 'dharmasyasya parantapa' (9.3). He attains 'Shashvat Shantim'—eternal cessation of conduct opposed to attaining Me.

O Kaunteya, you yourself make a promise regarding this: that one who has begun My devotion, even if mixed with opposing conduct, does not perish. Instead, by the greatness of My devotion, having destroyed all opposing factors and attained eternal cessation of obstacles, he quickly becomes a devotee of perfect devotion.

Question: How can he be considered a saint merely by right resolve? Answer: 'Ksipram'—Even a wrongdoer, worshiping Me, quickly becomes righteous-minded. Consequently, he attains 'Shashvat Shantim'—eternal peace, which is steadfastness in the Supreme Lord characterized by the cessation of mental disturbances.

Encouraging Arjuna, whose mind might be anxious that 'harsh logicians will not accept this,' He says: O Kaunteya! Go to the assembly of disputants, and amidst the loud sound of drums and trumpets, raising your arm, make a fearless vow. What vow? That 'My—the Supreme Lord's—devotee, even if extremely ill-behaved, does not perish, but indeed becomes successful.'

Then, having their false logic destroyed by the display of your boldness, they will undoubtedly take shelter of you as their Guru.

Does his work remain unaccomplished because sin destroys wisdom? He introduces the verse addressing this.

Sin blocks the flow of progressive devotion. However, conduct is meant to remove Rajas/Tamas; when that sin is removed by My worship, there is no obstacle.

'Ksipram' negates delay. 'Dharma' here implies 'exclusive worship' due to context, and 'Atma' implies mind.

How can worship remove the obstacles to worship? Answer: Initial devotion acts as the cause for the goal of perfect devotion. 'Dharma' does not mean Varanshrama dharma here, but the specific worship mentioned in context.

'Shashvat shantim' means cessation of conduct opposing the attainment of Me.

'Pratijanihi' implies 'Make a vow'. Commanding the listener (Arjuna) to promise indicates greater stability than if the Lord promised Himself (as the Lord might spare a devotee, but a devotee's word is firm).

Examples like Uparichara Vasu, Prahlada, and Kshatrabandhu illustrate this—though they slipped, they were quickly uplifted.

पूर्व श्लोक में दृढ़तापूर्वक किये गये पूर्वानुमानित कथन की युक्तियुक्तता को इस श्लोक में स्पष्ट किया गया है। जब एक दुराचारी पुरुष अपने दृढ़ निश्चय से प्रेरित होकर अनन्यभक्ति का आश्रय लेता है? तब वह शीघ्र ही धर्मात्मा बन जाता है। वस्तु के अस्तित्व का कारण उस वस्तु का धर्म कहलाता है जैसे अग्नि की उष्णता अग्नि का धर्म है? जिसके बिना उसका अस्तित्व ही नहीं हो सकता। इसी प्रकार? मनुष्य का धर्म या स्वरूप चैतन्यस्वरूप आत्मा है? जिसके बिना उसकी कोई भी उपाधियाँ कार्य नहीं कर सकती हैं। इसलिए धर्मात्मा शब्द का अनुवाद केवल साधु पुरुष करने से उसका अर्थ पूर्णरूप से स्पष्ट नहीं होता है।अनन्य भक्ति और पुरुषार्थ से एकाग्रता का विकास होता है? जिसका फल है मन की सूक्ष्मदर्शिता में अभिवृद्धि। ऐसा सम्पन्न मन ध्यान की सर्वोच्च उड़ान में भी अपनी समता बनाये रखता है। शीघ्र ही वह आत्मानुभव की झलक पाता है और? इस प्रकार? अधिकाधिक प्रभावशाली सन्त का जीवन जीते हुए अपने आदर्शों? विचारों एवं कर्मों के द्वारा अपने दिव्यत्व की सुगन्ध को सभी दिशाओं में बिखेरता है।साधारणत? हमारा मन विषयों की कामनाओं और भोग की उत्तेजनाओं में ही रमता है। उसका यह रमना जब शान्त हो जाता है? तब हम उस परम शक्ति का साक्षात् अनुभव करते हैं? जो हमारे जीवन को सुरक्षित एवं शक्तिशाली बनाती है। यह शाश्वत शान्ति ही हमारा मूल स्वरूप है। विश्व का कोई धर्म ऐसा नहीं है? जिसमें यह लक्ष्य न बताया गया हो। स्थिर और शान्त मन वह खुली खिड़की है? जिसमें से झांककर मनुष्य स्वयं को ही सत्य के दर्पण में प्रतिबिम्बित हुआ देखता है। यहाँ आश्वासन दिया गया है कि? वह शाश्वत शान्ति को प्राप्त करता है परन्तु इसका अर्थ ऐसा नहीं समझना चाहिए कि यह शान्ति हमसे कहीं सुदूर स्थित है यह तो अपने नित्यसिद्ध स्वस्वरूप की पहचान मात्र है।वेदान्त में निर्दिष्ट पूर्णत्व हमसे उतना ही दूर है? जितना हमारी जाग्रत अवस्था हमारे स्वप्न से। यहाँ मन को केवल एकाग्र करने की ही आवश्यकता है। यदि कैमरे को ठीक से केन्द्रीभूत (फोकस) नहीं किया जाता? तो सामने के सुन्दर दृश्य का केवल धुँधला चित्र ही प्राप्त होता है और यदि उस कैमरे को सम्यक् प्रकार से फोकस किया जाय तो उसी से हमें सम्पूर्ण दृश्य का उसके विस्तार एवं भव्य सौन्दर्य के साथ चित्र प्राप्त होता है। दुर्व्यवस्थित मन और बुद्धि? जो निरन्तर इच्छा और कामना की उठती हुई तरंगों के मध्य थपेड़े खाती रहती है? आत्मदर्शन के लिए उपयुक्त साधन नहीं है।इस श्लोक की दूसरी पंक्ति भगवान् श्रीकृष्ण के अतुलनीय धर्मप्रचारक व्यक्तित्व को उजागर करती है। यह बताने के पश्चात् कि अतिशय दुराचारी पुरुष भी भक्ति और सम्यक् निश्चय के द्वारा शाश्वत शान्ति को प्राप्त होता है? श्रीकृष्ण मानो अर्जुन की पीठ थपथपाते हुए घोषित करते हैं? मेरा भक्त कभी नष्ट नहीं होता।ऋषियों का अनुसरण करते हुए भगवान् श्रीकृष्ण अर्जुन से कहते हैं कि उसे इस निर्बाध सत्य का सर्वत्र उद्घोष करना चाहिए कि (प्रतिजानीहि) आदर्श मूल्यों का जीवन जीने वाला साधक कभी नष्ट नहीं होता है और यदि उसका निश्चय दृढ़ और प्रयत्न निष्ठापूर्वक है तो वह असफल नहीं होता है। भगवान् श्रीकृष्ण अर्जुन को दी गई सम्मति के लिए जिस विशेष शब्द प्रतिजानीहि का प्रयोग यहाँ किया है? उसकी अपनी ही प्रतिपादन की क्षमता है और वह शब्द आदेशात्मक परमावश्यकता या शीघ्रता को व्यक्त करता है। संस्कृत के विद्यार्थी इस भाव को सरलता से देख सकेंगे? और जो इस भाषा से अनभिज्ञ हैं? वे इस शब्द पर विशेष ध्यान दें।संक्षेप में? इन दोनों श्लोकों का सार यह है कि जो व्यक्ति अपने मन के किसी एक भाग में भी ईश्वर का भान बनाए रखता है? तो उसके ही प्रभाव से उस व्यक्ति का सम्पूर्ण जीवन परवर्तित होकर वह अपने अन्तर्बाह्य जीवन में प्रगति और विकास के योग्य बन जाता है। जैसे सड़क पर लगे नीले रंग के प्रकाश के नीचे से कोई व्यक्ति किसी भी रंग के वस्त्र पहने निकलता है? तो उसके वस्त्रों को नीलवर्ण का आभा प्राप्त होती है? उसी प्रकार हृदय में आत्मचैतन्य का भान रहने पर मन में उठने वाली अपराधी और पापपूर्ण प्रवृत्तियाँ भी उसके ईश्वरीय पूर्णत्व की स्वर्णिम आभा से प्रभावित हुए बिना नहीं रह सकतीं जैसे वस्त्र रखने की अलमारी में रखी नेफ्थलीन की ग्ाोलियाँ वहाँ रखे हुए सभी वस्त्रों की रक्षा करती हैं और कृमियों को उनसे दूर रखती हैं? उसी प्रकार आत्मा का अखण्ड स्मरण मानव व्यक्तित्व को विनाशकारी आन्तरिक दुष्प्रवृत्तियों के कृमियों से सुरक्षित रखता है।आगे कहते हैं --

Commentary from 'Samo'ham' (9.29) to 'Pranashyati'.

'Pratijane' (I promise)—

This meaning is logical, and since it is promised by the Lord Himself, it becomes exceptionally firm. (Note: Abhinavagupta reads the text as 'Pratijane' - I promise, instead of 'Pratijanihi' - You promise).

(Supporting Sri Madhavacharya). Why say 'Ksipram' if he is already resolved? Answer: It addresses the doubt how a wrongdoer can be a saint.

The coexistence of devotion and extreme bad conduct is possible only in Devas (like Chandra) and their portions (like Sugriva, Visvamitra), not in ordinary humans.

Scriptures state that one not desisting from bad conduct cannot be a devotee.

If an ordinary person is a wrongdoer but appears devoted, he is either a hypocrite or his devotion is very ordinary (minimal).

Vishnu Purana confirms that a deceitful mind lacks devotion.

Good conduct leads to knowledge;

bad conduct implies lack of knowledge,

which implies lack of true devotion, as knowledge and devotion are inseparable.

Due to this right resolve, abandoning bad conduct, even if he was unrighteous for a long time, by the glory of My worship, he quickly becomes 'Dharmatma'.

He attains 'Shashvat Shantim' (cessation of desire for sense enjoyments/intense detachment).

(Objection:) 'Whatever if a devotee doesn't give up bad habits and perishes?' (Answer:) Overwhelmed by compassion for devotees, the Lord speaks as if angry: 'Do not wonder at this, O Kaunteya. Such is the certain glory of My devotion.

Therefore, even before those who disagree, you make a vow with disdain (for their doubt) and with pride: That My—Vasudeva's—devotee, even if extremely ill-behaved, in mortal danger, unworthy, foolish, or helpless, does not perish but becomes successful.'

Examples like Ajamila, Prahlada, Dhruva, Gajendra are famous. Scripture says: 'For devotees of Vasudeva, there is no inauspiciousness anywhere.'

For one thus engaged, bad conduct is destroyed—He says 'Ksipram'.

He quickly becomes 'Dharmatma' (fit for My service). Then he attains eternal peace (My form/nature of devotional sentiment).

Therefore, O Kaunteya (object of My grace), considering My devotee as a saint without fault even if he has bad conduct, make a promise against those who find faults in My devotees: 'My devotee does not perish due to faults like bad conduct; rather, the faults themselves perish.'

I will be pleased by your description of the superiority of My devotees.

He 'Ksipram' (quickly) becomes 'Dharmatma' (righteous-minded). And he attains 'Shashvat' (eternal) 'Shantim' (peace/cessation).

Listen to the supreme truth, O Kaunteya: 'Pratijanihi'—make a certain solemn promise that 'My devotee—one who has offered his inner self to Me—does not perish'.

(Objection:) How can a low-born person be considered a saint merely by resolve? (Answer:) 'Ksipram'. True, low birth is an obstacle, but by the glory of subsequent worship, the sins of birth are uprooted completely, and he becomes 'Dharmatma'. Through this worship of My form, he attains 'Shashvat Shantim' (non-returning attainment of Me/cessation of opposing conduct). O Kaunteya, know My promise in this matter. Or, you go to the assembly and promise: 'My—God's—devotee is not defeated by faults and does not drown in the ocean of Samsara, but attains the supreme goal.'

This shows the capacity of the compassionate Supreme Person to purify and grant Nirodha (devotion) even to the excessively Tamasic, Rajasic, and great sinners if they are connected to Him. Thus it is stated in the Nibandha: 'Krishna appeared with the sole intent of uplifting everyone.' And: 'For devotees devoid of scriptural qualification—women, Shudras, unworthy Brahmins—Krishna, the Supreme Person, is indeed the Savior.'

क्षिप्रम् soon? भवति (he) becomes? धर्मात्मा righteous? शश्वत् eternal? शान्तिम् peace? निगच्छति attains to? कौन्तेय O son of Kunti? प्रतिजानीहि proclaim for certain? न not? मे My? भक्तः Bhakta? प्रणश्यति perishes.Commentary Listen? this is the truth? O Arjuna you may proclaim that My devotee who has sincere devotion to Me? who has offered his inner soul to Me never perishes.

Having given up his external evil behaviour due to the strength of his internal proper resolves, ksipram bhavati, he soon becomes; verily dharma-atma, possessed of a virtuous mind; and nigaccahti, he attains; sasvat, everlasting; santim, peace, ietude [Cessation of evil acts.]. O son of Kunti, listen to the supreme Truth: Pratijanihi, do you proclaim boldly, make a firm declaration; that me, My; bhaktah, devotee, who has dedicated his inner being to Me; na, does not; pranasyati, get ruined.
Moreover,

Quickly he becomes righteous, the Gunas of Rajas and Tamas in him being eradicated with their roots, as he has shaken off all evils through the worship of Myself without any ulterior motive but only because of My being dear to him. Quickly he becomes one whose mind is specially attuned to My worship with all the ancillaries and having all the obstacles removed. It is this kind of worship which was alluded to by the term. Dharma at the commencement of this chapter thus: 'Asraddhadanah purusa dharmasy'asya' etc., (9.3). Such a person obtains enduring peace, i.e., he attains to an eternal state, free from conduct contrary to the attainment of Myself, and from which there will be no return to Samsara. O Arjuna, you may affirm that one who has begun to worship Me in this way will not perish even though he is tarnished by some misconduct in the past. On account of his devotion to Me, he annihilates the entire host of obstacles. After obtaining eternal state of freedom from obstacles, he ickly obtains perfect Bhakti.