Gita 09.32 – Bhakti brings universality to spirituality

Audio Link: https://www.thespiritualscientist.com/gita-09-32-bhakti-brings-universality-to-spirituality/

māṁ hi pārtha vyapāśritya
ye ’pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te ’pi yānti parāṁ gatim (Bg 9.32)

Word-for-word:
mām — of Me; hi — certainly; pārtha — O son of Pṛthā; vyapāśritya — particularly taking shelter; ye — those who; api — also; syuḥ — are; pāpa-yonayaḥ — born of a lower family; striyaḥ — women; vaiśyāḥ — mercantile people; tathā — also; śūdrāḥ — lower-class men; te api — even they; yānti — go; parām — to the supreme; gatim — destination.

Translation:
O son of Pṛthā, those who take shelter in Me, though they be of lower birth – women, vaiśyas [merchants] and śūdras [workers] – can attain the supreme destination.

Explanation:
Here, Kṛṣṇa speaks about the inclusiveness of bhakti in yet another way. In the previous two verses, 9.30 and 9.31, He explains how bhakti can elevate even those who succumb to grievous misdeeds. In verse 9.30, He declares, sādhur eva sa mantavyaḥ, and in the following verse, He states, kṣipraṁ bhavati dharmātmā.

In this verse, however, He addresses those whose shortcomings are not merely accidental, but are considered inherent by social convention. He states that bhakti can elevate even such persons.

māṁ hi pārtha vyapāśritya: O Pārtha, taking full shelter of Me,
ye ’pi syuḥ pāpa-yonayaḥ: even those born in so-called sinful circumstances,
striyo vaiśyās tathā śūdrāḥ: women, vaiśyas, and śūdras,
te ’pi yānti parāṁ gatim: they too attain the supreme destination.

The emphasis of this verse is that bhakti can elevate even those who are conventionally considered unqualified. This is the central message being conveyed here. The verse highlights the universally salvific potency of bhakti.

However, the controversy-seeking contemporary mind, which often looks for faults in traditional wisdom, tends to fixate on the claim that this verse is sexist or casteist. It is argued that women (striyaḥ), as well as vaiśyas and śūdras, are labeled here as pāpa-yonayaḥ, and that this categorization itself constitutes a derogatory slur.

It is important to distinguish between what is said in scripture and what is actually taught by scripture. Not everything stated in scripture constitutes its essential teaching. At times, scripture may acknowledge or make a nominal reference to ideas prevalent in a particular historical or social context without necessarily endorsing them. Scriptures are revealed within a specific time and cultural ethos, and such references do not automatically define the core philosophical intent of the text.

The essential point of this verse, when we attend to Kṛṣṇa’s emphasis, is that He briefly acknowledges the prevailing notions of His time regarding the supposed lack of qualification of vaiśyas, śūdras, and women. Having done so, He then powerfully underscores His universal message: that everyone, without exception, can be delivered through bhakti.

Just as scripture records the atheistic proclamations of Hiraṇyakaśipu, it is important to remember that what is stated within scripture is not always what scripture teaches. Hiraṇyakaśipu declares that there is no Supreme Being, but those statements are not the teachings of scripture.

Similarly, the statement that striyaḥ, vaiśyas, and śūdras are pāpa-yonayaḥ is not the teaching of the Bhagavad-gītā. It was simply a notion prevalent at the time, which Kṛṣṇa mentions only in passing in order to emphasize the central point: te ’pi yānti parāṁ gatim (even they attain the supreme destination).

Ordinarily, those considered low-born were expected to undergo a gradual and laborious process of elevation in order to qualify as devotees and ultimately attain perfection. They were first required to rise to a certain level of eligibility to perform Vedic karma-kāṇḍa, Vedic yajñas, and other Vedic methods of self-realization, and only then could they be elevated further.

It is a long and laborious process, often extending over multiple lifetimes. Here, however, Kṛṣṇa states that from wherever people may be situated, if they take shelter of Him, they can attain perfection. Thus, His emphasis is on the universality of the message of bhakti—the universal salvific potency of bhakti.

Different ācāryas have interpreted this verse in different ways. Śrīla Prabhupāda understands pāpa-yonayaḥ as an umbrella term that includes three categories: striyaḥ, vaiśyas, and śūdras. Other ācāryas, however, read the verse as referring to four distinct categories: pāpa-yonayaḥ, striyaḥ, vaiśyas, and śūdras. In this reading, pāpa-yonayaḥ is not a qualifier of the other three groups but a category in its own right.

This interpretation actually makes sense because vaiśyas are not generally considered pāpa-yonayaḥ by any standard. Vaiśyas can receive the Gāyatrī mantra and thus become dvija.

Generally, brāhmaṇas, kṣatriyas, and vaiśyas all become dvijas. Of course, this tradition has varied according to place and time. Still, overall, vaiśyas have participated actively and responsibly in the Vedic social and religious order. Therefore, the essential point here is that anyone and everyone can be elevated by the process of bhakti.

One could read this verse as referring to four distinct categories: striya, vaiśya, śūdra, and pāpa-yonayaḥ. Still, someone may argue that the statement remains casteist or sexist, since striyas, śūdras, and vaiśyas are mentioned alongside pāpa-yonayaḥ. In this context, pāpa-yonayaḥ would refer to those born entirely outside the varṇāśrama system, even below the śūdra category.

If it is argued that this verse places striyaḥ, vaiśya, and śūdra in the same category simply because they are mentioned in a single list, and therefore equates them with sinful people, then we need to understand that one’s present situation is determined by past actions. If someone is low-born in this lifetime, it is not due to arbitrary chance or divine whim, but the result of one’s own karma from a previous life.

That does not mean that we do not have free will. In fact, bhakti maximizes our free will by connecting us with the omnipotent divine will. Whatever one may have done in the past, how one can transcend its influence is precisely what Kṛṣṇa stresses in this verse. This is conveyed by highlighting the power of bhakti directed toward Him. Beyond sectarian considerations, bhakti brings equality and universality to the spiritual process by giving everyone the opportunity to become elevated and liberated. Such is the glorious potency of bhakti.

Thank you.