Bhagavad Gita Chapter 9, Verse 30

English Translation

Even if a man of very bad conduct worships Me with one-pointed devotion, he is to be considered verily good; for he has resolved rightly.

Detailed Commentary

**।।9.30।। Elucidation – [If a wealthy person were to say, "Whoever comes to me, I will give them one lakh rupees," his word would be tested when his opponent or enemy comes and asks for one lakh rupees, and he gives it. This would convince everyone that he truly gives to all. With this sentiment, the Lord first names the *durāchārī* (miscreant).] 'Api Chet' (Even if) – In the seventh chapter, it is stated that those who are sinful do not take refuge in Me (7.15). Here it is said that even a *durāchārī*, if he performs My *bhajan* with *ananya bhava* (undivided devotion), can take refuge in Me. These two statements appear contradictory. To resolve this contradiction, the terms 'api' and 'chet' are used here. This implies that the seventh chapter describes the nature of sinners. However, if they ever wish to engage in My devotion, there is no prohibition from My side. I bear no ill-will towards anyone. Therefore, 'api' and 'chet' are used. 'Sudurāchāro bhajate māmananyabhāk' (Even the most wicked worships Me with undivided devotion) – If even the *sushṭhu durāchārī* (great miscreant) engages in My *bhajan*, he becomes liberated. Here, the verb ‘bhajate’ is in the present tense. This means he was a *durāchārī* before, and he is *still* performing *bhajan* with *ananya bhava*. His goal is none other than the Lord alone. Now the question is, how can such a *durāchārī* engage in the Lord’s *bhajan*? There can be several reasons, such as: (1) He falls into distress and finds no other support, then he remembers the Lord’s refuge. (2) He might enter an environment where *sant-mahāpuruṣas* (saints and great souls) reside, which awakens his interest in the Lord. (3) Hearing an example that even sinners can become devotees through *bhajan*, his latent impressions (*sanskār*) might awaken. (4) An extraordinary event occurs in his life, leading him to experience that there is a divine power, which is the Lord. (5) Through the grace of a *sant*, his attitude might change. Due to such various reasons, if the mind of a *durāchārī* becomes attached to the Lord, he can engage in *bhajan*. Now a doubt arises: if the mind of someone who has been doing *bhajan* for years doesn't become absorbed in the Lord, how will a *durāchārī*'s mind? Here, ‘ananyabhāk’ means that he takes refuge in no one else. An important point is to transform one’s ego (*ahaṃtā*) with the sentiment, "I belong to the Lord, and the Lord belongs to me." Purity comes quickly with the transformation of *ahaṃtā*. 'Sādhur eva sa mantavyaḥ' (He is to be considered a *sādhu*) – He was a *durāchārī* before, and he has not yet fully reformed, yet the Lord says that he should be considered a *sādhu*. ‘Mantavyaḥ’ is a special command from the Lord. Even when he still commits misdeeds, the Lord says that he should be considered a *sādhu*, because inwardly he has transformed his *ahaṃtā*. People judge him based on his external conduct, but the Lord sees the inner sentiment (*bhava*). That is why it is said, ‘Bhāvagrāhī Janārdanaḥ’ (Janārdana accepts the inner feeling). 'Samyag-vyavasito hi saḥ' (For he is rightly resolved) – Here, the resolve is the individual's own. When a person himself resolves, "I belong to the Lord," this resolve never perishes. Where the resolve is merely intellectual (*buddhi*), it does not remain stable because it is accompanied by the desire for worldly pleasures. But one’s own inner resolve (*svayaṃ kā niśchay*) is permanent. Therefore, the Lord says that he should be considered a *sādhu*. Through *Bhakti Yoga*, all vices and misdeeds are eradicated. Connection – Now, in the next verse, the fruit of this firm resolve will be described.