Bhagavad Gita Chapter 4, Verse 36

English Translation

Even if you be the worst sinner among all sinners, still you will cross over all the wickedness with the raft of Knowledge alone.

Detailed Commentary

।।4.36।। Commentary— "'Api chet asi pāpebhyah sarvebhyah pāpakṛttamaḥ'" — There are three categories of wrongdoers (those who commit *papa*): (1) *Pāpakṛt*, meaning one who commits *papa* (sinful acts); (2) *Pāpakṛttara*, meaning one who commits more *papa* than another among two wrongdoers; and (3) *Pāpakṛttama*, meaning one who commits the most *papa* among all wrongdoers. Here, using the word '*Pāpakṛttamaḥ*', the Lord states that even if you are the greatest wrongdoer among all wrongdoers, you can still cross over all *papa* through *Tattva-jnāna* (knowledge of Reality). This declaration of the Lord is extremely reassuring. Its meaning is that what then to say of one who has renounced *papa* and is engaged in *sādhanā* (spiritual practice)! But even one who has previously committed many *papa* should never despair about their liberation (*uddhāra*) if *jijñāsā* (spiritual inquisitiveness) awakens within them. The reason is that even the greatest wrongdoer can achieve their welfare (*kalyāṇa*) in this very birth, if they so desire. Past *papa* are not as obstructive as present *papa*. If a person stops committing *papa* in the present and firmly resolves, 'I will never commit *papa* again, and I will only attain *Tattva-jnāna*', then the destruction of their *papa* does not take long. If dense darkness has prevailed somewhere for a hundred years and a lamp is lit there, the lamp does not take a hundred years to dispel that darkness; rather, the darkness vanishes as soon as the lamp is lit. Similarly, as soon as *Tattva-jnāna* dawns, all previously committed *papa* are immediately destroyed. The significance of using the word '*chet*' (if/even if) is that such wrongdoers usually do not engage with *Paramātmā* (the Supreme Self); however, it is not that they *cannot* engage with *Paramātmā*. If, through the company of a *Mahāpuruṣa* (great soul) or due to the influence of some event, circumstance, or environment, they form a firm resolve to now attain the knowledge of *Paramātmā*, then they too cross over the ocean of all *papa* thoroughly. In verses 30-31 of the Ninth Chapter, the Lord has similarly spoken for one who worships Him with unswerving devotion (*ananyabhāva*), stating that even a greatly wicked person, if they resolve, 'Now I will only worship the Lord,' then their welfare (*kalyāṇa*) quickly comes to pass. "'Sarvaṁ jñānaplavenaiva vṛjinaṁ saṁtariṣyasi'" — All *papa* arise only from the connection of the body (a product of *Prakṛti*) and the world. When *Tattva-jnāna* dawns, and there is a complete severance of connection from these, how can *papa* remain — '*Mūlābhāve kutaḥ śākhā*' (When the root is absent, whence the branches?). Becoming one with the self-evident knowledge of *Paramātmā* is indeed the attainment of '*Jnānaplava*', meaning the boat of knowledge. No matter how great a wrongdoer a person may have been, by means of the boat of knowledge, they thoroughly cross over the ocean of all *papa*. This boat of knowledge never breaks or shatters, it never has a hole, and it never sinks either. It carries a person across the ocean of *papa*. This boat of knowledge is obtained only through '*Jnāna-Yajña*' (the sacrifice of knowledge), as mentioned in 4.33. This *Jnāna-Yajña* proceeds with *Viveka* (discrimination/discernment) from the very beginning, and it reaches its perfection in *Tattva-jnāna*. Upon attaining perfection, not even a trace of *papa* remains.