BG 9.30
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Devanagari
अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।
साधुरेव स मन्तव्य: सम्यग्व्यवसितो हि स: ॥ ३० ॥
Verse text
api cet su-durācāro
bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ
samyag vyavasito hi saḥ
Synonyms
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.
Translation
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.
Translation (Visvanatha Cakravarti Thakura)
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.
Translation (Baladeva Vidyabhusana)
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.
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.
Purport (Visvanatha Cakravarti Thakura)
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.’”
Purport (Baladeva Vidyabhusana)
“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
Surrender Unto Me
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: