B.G 9.30 to 33

अपि चेत् सुदुराचारो भजते मामनन्यभाक्। साधुरेव स मन्तव्यः सम्यग् व्यवसितो हि सः ॥३०॥

api cet sudurācāro bhajate māmananyabhāk। sādhureva sa mantavyaḥ samyag vyavasito hi saḥ ॥30॥

[अपि (api) - Even if; चेत् (cet) - if; सुदुराचारः (su-dur-ācāraḥ) - extremely ill-behaved; भजते (bhajate) - worships; माम् (mām) - Me; अनन्यभाक् (ananya-bhāk) - with exclusive devotion. साधुः (sādhuḥ) - saintly; एव (eva) - indeed; सः (saḥ) - he; मन्तव्यः (mantavyaḥ) - is to be considered; सम्यक् (samyak) - rightly; व्यवसितः (vyavasitaḥ) - resolved; हि (hi) - indeed; सः (saḥ) - he.]

Even if one is extremely ill-behaved, if he worships Me with exclusive devotion, he is to be considered saintly, for he is rightly resolved.

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति। कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ॥३१॥

kṣipraṁ bhavati dharmātmā śaśvacchāntiṁ nigacchati। kaunteya pratijānīhi na me bhaktaḥ praṇaśyati ॥31॥

[क्षिप्रं (kṣipraṁ) - Quickly; भवति (bhavati) - becomes; धर्मात्मा (dharma-ātmā) - righteous-souled; शश्वत्-शान्तिं (śaśvat-śāntiṁ) - eternal peace; निगच्छति (nigacchati) - attains. कौन्तेय (kaunteya) - O son of Kunti; प्रतिजानीहि (pratijānīhi) - understand conclusively; न (na) - not; मे (me) - My; भक्तः (bhaktaḥ) - devotee; प्रणश्यति (praṇaśyati) - perishes.]

He quickly becomes righteous and attains eternal peace; O son of Kunti, understand conclusively that My devotee never perishes.

मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः। स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥३२॥

māṁ hi pārtha vyapāśritya ye'pi syuḥ pāpayonayaḥ। striyo vaiśyāstathā śūdrāste'pi yānti parāṁ gatim ॥32॥

[माम् (mām) - Me; हि (hi) - indeed; पार्थ (pārtha) - O son of Pritha (Arjuna); व्यपाश्रित्य (vyapāśritya) - taking refuge in; ये अपि (ye api) - even those who; स्युः (syuḥ) - may be; पाप-योनयः (pāpa-yonayaḥ) - of sinful birth. स्त्रियः (striyaḥ) - women; वैश्याः (vaiśyāḥ) - merchants; तथा (tathā) - and also; शूद्राः (śūdrāḥ) - laborers; ते अपि (te api) - they also; यान्ति (yānti) - attain; परां (parāṁ) - supreme; गतिम् (gatim) - destination.]

Even those of sinful birth - women, merchants, and labourers, if they take refuge in Me, O Arjuna, they too attain the supreme destination.

किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा। अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ॥३३॥

kiṁ punarbrāhmaṇāḥ puṇyā bhaktā rājarṣayastathā। anityamasukhaṁ lokamimaṁ prāpya bhajasva mām ॥33॥

[किं पुनः (kiṁ punaḥ) - What to speak then; ब्राह्मणाः (brāhmaṇāḥ) - of the Brahmins; पुण्याः (puṇyāḥ) - virtuous; भक्ताः (bhaktāḥ) - devotees; राजर्षयः (rāja-ṛṣayaḥ) - royal sages; तथा (tathā) - likewise. अनित्यम् (anityam) - impermanent; असुखं (asukhaṁ) - full of suffering; लोकम् (lokam) - world; इमम् (imam) - this; प्राप्य (prāpya) - having attained; भजस्व (bhajasva) - worship; माम् (mām) - Me.]

What to speak then of virtuous Brahmins and royal sages who are devoted? Having attained this impermanent and joyless world, worship Me.

Gīta Bhāshya 9.30 to 33

The Lord devotees generally does not misbehave. But because of unwinding of karma, temporarily he may misbehave. Such exceptions are rare and not common.

न भवत्येव प्रायः तद् भक्तः सुदुराचारः। तथापि बहुपुण्येन यदि कथञ्चित् भवति तर्हि साधुरेव स मन्तव्यः ॥३०॥

na bhavatyeva prāyaḥ tad bhaktaḥ sudurācāraḥ। tathāpi bahupuṇyena yadi kathañcit bhavati tarhi sādhureva sa mantavyaḥ ॥30॥

[न (na) - Not; भवति (bhavati) - becomes; एव (eva) - certainly; प्रायः (prāyaḥ) - generally; तत् (tat) - that; भक्तः (bhaktaḥ) - devotee; सुदुराचारः (su-dur-ācāraḥ) - extremely ill-behaved. तथापि (tathā api) - even then; बहु-पुण्येन (bahu-puṇyena) - because of excessive merit; यदि (yadi) - if; कथञ्चित् (kathañcit) - somehow; भवति (bhavati) - becomes; तर्हि (tarhi) - then; साधुः (sādhuḥ) - saintly; एव (eva) - indeed; सः (saḥ) - he; मन्तव्यः (mantavyaḥ) - is to be considered.]

Generally, a devotee does not become extremely ill-behaved; yet, because of excessive merit, somehow, he does, even then he is to be considered saintly.

कुतः क्षिप्रं भवति धर्मात्मा। देवदेवांशादिषु एव च तद्भवति। उक्तं च शाण्डिल्यशाखायाम् -

kutaḥ kṣipraṁ bhavati dharmātmā। devadevāṁśādiṣu eva ca tadbhavati। uktaṁ ca śāṇḍilyaśākhāyām

[कुतः (kutaḥ) - how; क्षिप्रं (kṣipraṁ) - quickly; भवति (bhavati) - becomes; धर्मात्मा (dharma-ātmā) - righteous soul. देवदेव-अंश-आदिषु (deva-deva-aṁśa-ādiṣu) - among the parts or portions of the Lord of lords; एव (eva) - indeed; च (ca) - and; तत् (tat) - that; भवति (bhavati) - becomes. उक्तं (uktaṁ) - it is said; च (ca) - and; शाण्डिल्य-शाखायाम् (śāṇḍilya-śākhāyām) - in the Śāṇḍilya branch (of Vedic literature).]

How does such a one quickly become righteous? It happens only for those deities, sages and those who have portions of the deities or sages. This is also stated in the Śāṇḍilya branch of the Vedas.

"नाविरतो दुश्चरितान्नाभक्तो नासमाहितः। सम्यग् भक्तो भवेत् कञ्चित् वासुदेवेऽमलाशयः। देवर्षयस्तदंशाश्च भवन्ति क्व च ज्ञानतः॥

"nāvirato duścaritānnābhakto nāsamāhitaḥ। samyag bhakto bhavet kañcit vāsudeve'malāśayaḥ। devarṣayastadaṁśāśca bhavanti kva ca jñānataḥ॥

[न (na) - not; अविरतः (avirataḥ) - one who has not withdrawn; दुश्चरितात् (duścaritāt) - from evil conduct; न (na) - not; अभक्तः (abhaktaḥ) - one who is not devoted; न (na) - not; असमाहितः (asamāhitaḥ) - one who is not composed/concentrated. सम्यक् (samyak) - properly; भक्तः (bhaktaḥ) - a devotee; भवेत् (bhavet) - becomes; कञ्चित् (kañcit) - someone; वासुदेवے (vāsudeve) - in Vāsudeva (the Supreme); अमलाशयः (amalāśayaḥ) - with pure mind/intention. देवर्षयः (devarṣayaḥ) - divine sages; तत्-अंशाः (tat-aṁśāḥ) - parts of theirs; च (ca) - and; भवन्ति (bhavanti) - become; क्व (kva) - where; च (ca) - and; ज्ञानतः (jñānataḥ) - through knowledge.]

"One who has not turned away from evil conduct, who is not devoted, and who is not composed - none of them can truly become a proper devotee of Vāsudeva with a pure heart. Divine sages and those who are their portions become through their knowledge."

इति।

iti।

[इति (iti) - thus, so.]

- stated thus.

अतः अन्यः कश्चित् भवति चेत् डाम्भिकत्वेन सोनुमेयः। साधारणपापानां तत्सन्गात् महत्यपि कथञ्चित् भक्तिः भवति। साधारणभक्तिर्वा इतरेषाम् -

ataḥ anyaḥ kaścit bhavati cet ḍāmbhikatvena sonumeyaḥ। sādhāraṇapāpānāṁ tatsangāt mahatyapi kathañcit bhaktiḥ bhavati। sādhāraṇabhaktirvā itareṣām -

[अतः (ataḥ) - therefore; अन्यः (anyaḥ) - someone else; कश्चित् (kaścit) - a certain one; भवति (bhavati) - becomes; चेत् (cet) - if; डाम्भिकत्वेन (ḍāmbhikatvena) - due to hypocrisy; सः (saḥ) - he; अनुमेयः (anumeyaḥ) - is to be inferred. साधारणपापानाम् (sādhāraṇa-pāpānām) - of common sinners; तत्-सङ्गात् (tat-saṅgāt) - from association with them; महति (mahati) - great; अपि (api) - even; कथञ्चित् (kathañcit) - somehow; भक्तिः (bhaktiḥ) - devotion; भवति (bhavati) - arises. साधारण-भक्तिः (sādhāraṇa-bhaktiḥ) - ordinary devotion; वा (vā) - or; इतरेषाम् (itareṣām) - of others.]

Therefore, if some other person appears (to be a devotee), he is to be inferred as hypocritical. Even among great sinners, devotion may arise rarely from their association (with great devotees). Elsewhere, there is usually only ordinary devotion:

"स शठमतिरुपयाति योऽर्थतृष्णां तमधमचेष्टमवैहि नास्य भक्तिः।"

"sa śaṭhamatirupayāti yo'rthatr̥ṣṇāṁ tamadhamaceṣṭamavaihi nāsya bhaktiḥ।"

[सः (saḥ) - he; शठ-मतिः (śaṭha-matiḥ) - of deceitful mind; उपयाति (upayāti) - approaches; यः (yaḥ) - who; अर्थ-तृष्णाम् (artha-tṛṣṇām) - craving for wealth/desires; तम् (tam) - him; अधम-चेष्टम् (adhama-ceṣṭam) - of vile conduct; अवैहि (avaihi) - know; न (na) - not; अस्य (asya) - his; भक्तिः (bhaktiḥ) - devotion.]

"He who, with a deceitful mind, pursues craving for wealth - know him to be of vile conduct; he has no true devotion."

इति श्रीविष्णुपुराणे।

iti śrīviṣṇupurāṇe।

[इति (iti) - thus; श्रीविष्णुपुराणे (śrī-viṣṇu-purāṇe) - in the Śrī Viṣṇu Purāṇa.]

- stated thus in the Śrī Viṣṇu Purāṇa.

Gīta Tātparya 9.30 to 33

For all beings, the final body accords with their own nature. In liberation, their true nature prevails - after the complete exhaustion of karma and its fruits.

"पापादिकारिताश्चैव पुंसां स्वाभाविका अपि। विप्रत्वाद्याः तत्र पुण्याः स्वाभाव्या एव मुक्तिगाः॥

"pāpādikāritāścaiva puṁsāṁ svābhāvikā api। vipratvādyāḥ tatra puṇyāḥ svābhāvyā eva muktigāḥ॥

[पाप-अधिक-आरिताः (pāpa-adhika-āritāḥ) - driven by excessive sin; च (ca) - and; एव (eva) - indeed; पुंसाम् (puṁsām) - of men; स्वाभाविकाः (svābhāvikāḥ) - natural (inherent); अपि (api) - even. विप्रत्व-आद्याः (vipratva-ādyāḥ) - being a Brāhmaṇa, etc.; तत्र (tatra) - in that case; पुण्याः (puṇyāḥ) - meritorious; स्वाभाव्याः (svābhāvyāḥ) - due to natural disposition; एव (eva) - alone; मुक्तिगाः (muktigāḥ) - leading to liberation.]

Sinful tendencies are natural to men; yet qualities like Brāhmaṇahood, being inherently virtuous, naturally lead to liberation.

यान्ति स्त्रीत्वं पुमांसोपि पापतः कामतोपि वा न स्त्रियो यान्ति पुंस्त्वं तु स्वभावादेव याः स्त्रियः॥

yānti strītvaṁ pumāṁsopi pāpataḥ kāmatopi vā na striyo yānti puṁstvaṁ tu svabhāvādeva yāḥ striyaḥ॥

[यान्ति (yānti) - attain; स्त्रीत्वं (strītvaṁ) - womanhood; पुमांसः (pumāṁsaḥ) - men; अपि (api) - even; पापतः (pāpataḥ) - due to sin; कामतः (kāmataḥ) - due to desire; अपि (api) - even. न (na) - not; स्त्रियः (striyaḥ) - women; यान्ति (yānti) - attain; पुंस्त्वं (puṁstvaṁ) - manhood; तु (tu) - but; स्वभावात् (svabhāvāt) - due to nature; एव (eva) - alone; याः (yāḥ) - those who; स्त्रियः (striyaḥ) - are women.]

Even men may become women due to sin or desire; but women do not become men, driven by their very nature.

पुंसा सहैव पुन्देहे स्थितिः स्याद् वरदानतः। तज्जन्मनि वराः पापजाताभ्यो निजसत्स्त्रियः॥

puṁsā sahaiva pundehe sthitiḥ syād varadānataḥ। tajjanmani varāḥ pāpajātābhyo nijasatstriyaḥ॥

[पुंसा (puṁsā) - with a man; सह (saha) - along; एव (eva) - indeed; पुं-देहे (puṁ-dehe) - in a male body; स्थितिः (sthitiḥ) - existence, state; स्यात् (syāt) - may be; वर-दानतः (vara-dānataḥ) - due to the granting of a boon. तत्- जन्मनि (tat-janmani) - in that birth; वराः (varāḥ) - noble (women); पाप-जाताभ्यः (pāpa-jātābhyaḥ) - from sinful births; निज-सत्-स्त्रियः (nija-sat-striyaḥ) - their own virtuous women.]

A male birth may occur to the women due to the granting of a boon; in such a birth they stay, along with a man. Women born of their own nature are noble compared to those born because of sin.

सर्वेषामपि जीवानामन्त्यदेहो यथा निजः। मुक्तौ तु निजभावः स्यात् कर्मभोगान्ततोपि च​॥"

sarveṣāmapi jīvānāmantyadeho yathā nijaḥ। muktau tu nijabhāvaḥ syāt karmabhogāntatopi ca​॥"

[सर्वेषाम् (sarveṣām) - of all; अपि (api) - even; जीवानाम् (jīvānām) - beings; अन्त्य-देहः (antya-dehaḥ) - the final body; यथा (yathā) - just as; निजः (nijaḥ) - one's own. मुक्तौ (muktau) - in liberation; तु (tu) - but; निज-भावः (nija-bhāvaḥ) - one's true nature; स्यात् (syāt) - is; कर्म-भोग-अन्ततः (karma-bhoga-antataḥ) - after the end of karma and its enjoyment; अपि (api) - even; च (ca) - and.]

For all beings, the final body accords with their own nature. In liberation, their true nature prevails - after the complete exhaustion of karma and its fruits."

इति भविष्यत्पर्ववचनात् पापयोनयः पुण्या इति विशेषणम् ॥३२॥

iti bhaviṣyatparvavacanāt pāpayonayaḥ puṇyā iti viśeṣaṇam ॥32॥

[इति (iti) - thus; भविष्यत्-पर्व-वचनात् (bhaviṣyat-parva-vacanāt) - from the statement in the Bhaviṣyat Parva (a section of the Mahābhārata); पाप-योनयः (pāpa-yonayaḥ) - those born in sinful wombs; पुण्याः (puṇyāḥ) - virtuous; इति (iti) - thus; विशेषणम् (viśeṣaṇam) - the qualification, adjective.]

From these statements in the Bhaviṣyat Parva, one can understand the adjectives 'pāpa-yonayaḥ', i.e. those born in sinful wombs, and 'puṇyāḥ', i.e. born virtuous.

॥ इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचिते श्रीभगवद्गीतातात्पर्यनिर्णये नवमोध्यायः ॥

॥ iti śrīmadānandatīrthabhagavatpādācāryaviracite śrībhagavadgītātātparyanirṇaye navamodhyāyaḥ ॥

Thus ends the ninth chapter in the Bhagavad Gītā Tātparya Nirṇaya, composed by the revered Ānanda Tīrtha Bhagavatpāda Āchārya.