Bhagavad Gita Chapter 9, Verse 30 (BG 9.30) — Meaning, Translation & Commentary

9.30 अपि even? चेत् if? सुदुराचारः a very wicked person? भजते worships? माम् Me? अनन्यभाक् with devotion to none else? साधुः righteous? एव verily? सः he? मन्तव्यः should be regarded? सम्यक् rightly? व्यवसितः resolved? हि indeed? सः he.Commentary Even if the most sinful worships Him with undivided heart? he too must indeed be deemed righteous for he has made the holy resolution to give up the evil ways of his life. Rogue Ratnakar became Valmiki by his holy resolution. Jagai and Madhai also became righteous devotees. Mary Magdalene a woman of illfame? became a pious woman. Sin vanishes when thoughts of God arise in the mind. Chandrayana and Kricchra Vratas will remove only certain particular sins but the remembrance of the Lord? thoughts of the Supreme Being? Japa and meditation? and Abheda Brahma Chintana (contemplation of Brahman with a nondualistic or Aham Brahmasmi or I am the Absolute attitute) will destroy the sins committed by a person even in hundred crores of Kalpas or ages.By abandoning the evil ways in his external life and by the force of his internal right resolution? he becomes righteous and attains eternal peace. (Cf.IV.36)

# BG 9.30 — Translation of Meaning In this verse, the glorious excellence of devotion as specifically employed in the Gita is celebrated. By demonstrating the transformative effect of devotion upon every seeker, the greatness of bhakti is revealed here. The devotion described in the Gita means to meditate upon Brahman—whose nature is non-dual—with one-pointed focus and with the sense of identity with one's own atman. The sequence of development that unfolds in the seeker through sustained practice of this devotional discipline, pursued with necessary intensity and dedication over a prolonged period, is shown here. It has become a common misconception among people that a wicked sinner or a discouraged criminal—a person cast out from society—can never dare to enter the threshold of heaven. To condemn such a corrupt or immoral person in this manner is to misunderstand the intent and essence of Vedic literature. This is truly unfortunate. The Vedas condemn sin, not the sinner. The sinful actions of the sinner are merely the expression of impure thoughts dwelling in his mind. Therefore, if the nature and direction of his thoughts can be transformed, his conduct will certainly change as well. The person who, flourishing in an atmosphere of devotion, succeeds in maintaining God continuously in his heart—his mental life undergoes such restoration that thereafter he cannot return to sinful conduct. The Gita not only keeps its doors open for sinners; rather, it appears that the divine singer of this celestial song, Lord Sri Krishna, wishes—with the zeal of a spiritual teacher—to liberate all sinners and make them happy. The spiritual realm is not closed to those who commit sins merely because of the impurity of their lives and base actions. The insistence is only that such a devotee should worship and contemplate the atman with undivided devotion. The word "undivided" here relates both to the seeker's mind and to the nature of the object of meditation. Its complete meaning is this: the promised fruit of devotion is attained only when the devotee, with one-pointed focus, meditates upon the eternal, non-dual Paramatman as his own atman. This non-dual atman should not be understood as separate from the devotee's essential nature. This is the meaning of undivided devotion. Before a person embraces the path of devotional practice, no matter how wicked and cruel he may have been, or how uncontrolled and lustful his life may have been—the moment he takes the first step upon the path of devotional self-contemplation, from that very moment he is worthy of being called a sadhu. This is the declaration of Lord Sri Krishna. Such anticipatory statements are used in all languages—as when we say "making bread" or "making tea." In reality, only dough was being kneaded or water was being heated, yet because the completion of these actions lies in the near future—in bread being made or tea being made—such statements are spoken. Similarly here, the moment that sinful person takes refuge in the path of devotion, from that very moment he becomes worthy of being called a sadhu, because soon he will be freed from his vices and will attain development and progress in the realm of spiritual glory. This is an anticipatory statement. The reason such a person is considered a sadhu is that he has made a true resolve. In this divine life, a genuine and auspicious resolve is far more important than mere daily routine. Countless seekers, moving with despondent hearts along their path, walk only with effort—like starving animals being driven toward the slaughterhouse. Such a gloomy, sorrowful procession can reach nowhere but to the butcher's block, where time cuts them to pieces. But the person who advances upon this path with steady and firm resolve, with alertness and enthusiasm, with joy and courage—he alone attains the glory of certain success. Therefore, the flute-hearted Lord Sri Krishna, with special emphasis, declares that once a true resolve is made, even the most depraved person becomes worthy of being called a sadhu, because soon he will become a successful and wise person. To clarify what the certain effect of this undivided devotion is, it is said—