Bhagavad Gita Chapter 9, Verse 31

English Translation

He soon becomes possessed of a virtuous mind; he attains everlasting peace. Do you proclain boldly, O son of Kunti, that My devotee does not get ruined.

Detailed Commentary

9.31. Elucidation: "Kṣipraṁ bhavati Dharmātmā" – He quickly becomes a Dharmātmā, meaning he becomes pure. The reason is that the Jīva (individual soul) is inherently an Aṁśa (part) of Paramātmā (the Supreme Self), and when its goal is the attainment of Paramātmā (Bhagavatprāpti), there should be no delay in its becoming a Dharmātmā. He cannot remain a Pāpātmā (sinful soul) because he was naturally a Dharmātmā; sin only entered him through his connection with the Sansar (world). Now, with the change in Ahaṅkār (ego), when the connection with the Sansar is severed, he again becomes a Dharmātmā. This Jīva was pure before, and even upon becoming a Pāpātmā, remained pure, because it is always an Aṁśa of Paramātmā. It is true that while harboring the feeling of sin, one cannot firmly resolve, 'I must go only towards Bhagavān (God).' However, it is not a rule that a sinner cannot make such a resolve, because every Jīva, being an Aṁśa of Paramātmā, is inherently faultless. Faults arise in it due to attachment (Āsakti) to the Sansar. If there is hatred for sins in the mind and a firm resolve for Bhagavān's Bhajan (devotional worship), he quickly becomes a Dharmātmā. Even if worldly desires (kāmanā) persist somewhere, the enthusiasm to move towards Bhagavān also exists. If the enthusiasm to move towards Bhagavān becomes firm, desires (kāmanā) and attachments (āsakti) are destroyed. Then, there can be no delay in Bhagavatprāpti. He quickly becomes a Dharmātmā – this means that whatever evil conduct appears in him will not last. All evil conduct persists when the Sansar is given importance. When he desires Bhagavān, free from worldly desires, the Sansar loses its importance for him, and Bhagavān becomes important. When Bhagavān is given importance, he becomes a Dharmātmā. Profound Insight: It is a principle that when the Karta (doer) changes, the Kriyas (actions) change automatically. For instance, someone who wishes to become a Dharmātmā by performing righteous actions takes time. However, if he himself believes, 'I am a Dharmātmā,' he quickly becomes one. Similarly, a wicked person (durāchārī) who believes, 'I belong to Bhagavān, and Bhagavān belongs to me,' quickly becomes a Dharmātmā and a Sādhu (saint). The implication is that when a person seeks happiness by associating 'I' and 'mine' with the Sansar-body, he becomes a Kāmātmā (a soul driven by desires). When he becomes detached from the Sansar and connects with Bhagavān, he becomes a Dharmātmā. People believe that speaking the truth makes one a Satyavādī (truth-speaker) and stealing makes one a thief. But in reality, when one *becomes* a Satyavādī, then he speaks the truth, and speaking the truth strengthens his Satyavāditā (truthfulness). A thief steals believing, 'I am a thief,' and stealing increases his thievish nature. If there is a feeling in the Ahaṅkār, 'I am not a thief,' then stealing cannot occur. The change in Ahaṅkār brings about a change in actions. From these examples, it is understood that as the Karta is, so are the Kriyas, and Kriyas strengthen the sense of being the Karta. Here too, when a wicked person becomes Ananyabhāk (exclusively devoted) and connects with Bhagavān, the feeling in his Ahaṅkār, 'I belong to Bhagavān, not to the Sansar,' becomes firm, which is the truth. Thus, even if there is a reduction in actions due to the change in Ahaṅkār, he quickly becomes a Dharmātmā. A doubt might arise as to why Bhagavān mentioned "Sudurāchāraḥ" (highly wicked) in the previous verse and calls him a Dharmātmā here. The solution is that if the wickedness of a wicked person (Durāchārī) vanishes, he will indeed become a Dharmātmā. "Śaśvacchāntiṁ nigacchati" (attains eternal peace) – simply by becoming a Dharmātmā through religious rites, one may attain worldly enjoyments (Bhoga) and opulence (Aiśvarya), but not eternal peace. When the Ahaṅkār of a wicked person changes, he becomes one with Bhagavān, and desires (kāmanā) cannot remain within. Therefore, he attains everlasting peace. Another meaning is that since the Jīva is an Aṁśa of Paramātmā, it is 'Chetan Amala Sahaja Sukharāsi' (consciousness, pure, naturally blissful). Hence, the peace inherent in it is attained when one connects with Bhagavān with Ananya Bhāva (exclusive devotion). "Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati" (O son of Kunti, declare firmly that My devotee never perishes) – Here Bhagavān makes Arjuna pledge, not Himself. Bhagavān has said that there is no possibility of His devotee's downfall. One may be wicked even after becoming a devotee of Bhagavān, but after becoming a devotee, one cannot remain wicked. Bhagavān's justice is compassionate, thus Bhagavān proves to be both just and compassionate. Context: Bhagavān has described seven types of qualified individuals (Adhikārīs) for His devotion. The Durāchārī (wicked person) was described in two verses. Now, in the next verse, four types of qualified devotees will be described.