Gita 04.36 – The subjunctive case underscores the redemptive power of spiritual knowledge
api ced asi pāpebhyaḥ
sarvebhyaḥ pāpa-kṛt-tamaḥ
sarvaṁ jñāna-plavenaiva
vṛjinaṁ santariṣyasi (BG 04.36)
Word-for-word
api — even; cet — if; asi — you are; pāpebhyaḥ — of sinners; sarvebhyaḥ — of all; pāpa-kṛt-tamaḥ — the greatest sinner; sarvam — all such sinful reactions; jñāna-plavena — by the boat of transcendental knowledge; eva — certainly; vṛjinam — the ocean of miseries; santariṣyasi — you will cross completely.
Translation
Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge you will be able to cross over the ocean of miseries.
Explanation
Even if a person is extremely sinful—how sinful? The most sinful of all sinners—still, sarvam jñāna-plavenaiva vṛjinam santariṣyasi. By boarding the jñāna-plava, the boat of transcendental knowledge, one can cross over the ocean of misery.
Here, vṛjinam means misery, and this material world is like an ocean of misery—bhava-sāgara. Krishna is emphasizing that through transcendental knowledge, one can go beyond this entire ocean of suffering.
In this section of the Gita, Krishna is glorifying transcendental knowledge. In the previous verse, He described two of its glories:
1. Once you acquire it, you will not fall into illusion.
2. You will gain a vision of the essential connection between all living beings and Him.
Now, in this verse, Krishna is declaring who can attain this knowledge. Astonishingly, even the most sinful of sinners can attain it.
At this point, a natural question arises: How can the sinful actually acquire transcendental knowledge?
There are multiple ways to understand this. One explanation is that this is an example of the subjunctive case in language. In English, the subjunctive is often used as a rhetorical device to discuss hypothetical situations in order to emphasize a point.
For example:
“If I were a millionaire, I would sponsor all the devotees who wish to publish books.”
Such a statement implies that I am not a millionaire, but it expresses a strong desire or aspiration.
Similarly:
– “If I just had the time, I would read the Bhagavatam again and again.”
– “If I had the intelligence, I would memorize all the thousands of verses of the Bhagavatam.”
These are not statements of fact but hypothetical possibilities. The purpose is not to describe reality but to highlight an aspiration, a desire, or to endorse a particular course of action.
In the same way, Krishna is making a rhetorical point: Even if one were the most sinful of all sinners, still, by taking shelter of transcendental knowledge, one could cross over this ocean of misery.
For example, Chaitanya Mahaprabhu once told Śrīvāsa Ṭhākura—being very pleased with his faith in Krishna—“Even if Lakṣmī-devī were to become poverty-stricken and beg from house to house, still, there would never be any shortage in your home.”
Now, Lakṣmī-devī has never been, is not, and will never become poverty-stricken. Clearly, this is a use of the subjunctive case. Such a statement is not meant to describe an actual possibility, but to emphasize a particular point—namely, that Śrīvāsa Ṭhākura would always be provided for.
In the same way, Krishna is using the subjunctive case here in the Gita. He says that even if a person were the most sinful of sinners, still, by ascending the boat of knowledge, that person would cross over the ocean of misery. This does not mean that a Karma-yogi—or any yogi practicing sincerely—is actually the most sinful of sinners. Rather, the principle applies across the paths of yoga, including bhakti-yoga, which Krishna develops further in the Gita. The essential emphasis is this: the path of knowledge is powerful enough to deliver anyone. Ultimately, this knowledge culminates in bhakti, as Krishna Himself states in 9.2.
So, the message to Arjuna is clear: “You are certainly not the most sinful of sinners. If even the worst can be delivered, then surely you can also be delivered. Therefore, seek this knowledge, accept it, and act upon it.”
That is one explanation—that Krishna is using the subjunctive for emphasis.
Another explanation is this: a person who is truly the most sinful cannot, by their own qualification or effort, acquire transcendental knowledge. Such people would not even feel inspired to inquire about yoga, what to speak of practicing it. However, by the mercy of the spiritual master, even such souls can be illuminated.
The Śrīmad-Bhāgavatam confirms this: not only those from lower castes, but even outcastes—far, far degraded people—if they take shelter of one who has himself taken shelter of Lord Viṣṇu, they too can become elevated.
Thus, while the very sinful cannot qualify by their own endeavor, through the mercy of the spiritual master—through their purity, example, teachings, and presentation—they can be attracted, transformed, and illuminated. Krishna has just emphasized this principle in 4.34, where He instructed Arjuna to approach the spiritual master.
The point Krishna is emphasizing for Arjuna here is: You can surely practice this path. Any sincere seeker can practice it. Do not underestimate the potency of yoga, and do not overestimate your own sinfulness. No matter how sinful you think you are—you are certainly not that sinful—but even if you were the most sinful, still, you could be delivered. Such is the potency of yoga. That is the thrust of this verse, especially in its opening lines.
Krishna says: api ced asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛttamaḥ.
Here the word kṛttamaḥ is a superlative. In English we say “good, better, best” or “bad, worse, worst.” Similarly, pāpa-kṛt means a sinner, pāpa-kṛtara means a greater sinner, and pāpa-kṛttamaḥ means the worst sinner. Krishna is declaring that even such a person—the worst of all sinners—can be delivered.
Then, in the second half of the verse, Krishna uses a metaphor: sarvam jñāna-plavenaiva vṛjinam santariṣyasi. The word plava means “boat.” Normally, if someone is trapped in the middle of an ocean, they cannot escape by their own effort. But if they can get onto a boat, then that boat becomes the indispensable means by which they can cross. In the ocean, a boat is not just helpful—it is precious and essential.
In the same way, we are all tossed about in the ocean of material existence—bhava-sāgara. This ocean is not only unsurpassable but also incomprehensible. It is unsurpassable because it is so vast that no one can cross over it on their own. It is incomprehensible because it is so vast that one does not even know in which direction to go. That is why escaping it seems impossible. But if we get a boat, that boat enables us to cross.
Metaphorically, Krishna will use many such images in the Gita, but here He specifically invokes the boat of knowledge. By taking shelter of this knowledge, one can cross over the ocean of misery and attain the transcendental destination. That is the assurance of vṛjinam santariṣyasi.
Now, at first glance, this section may appear to simply glorify knowledge. But Krishna has established the context carefully. This is not knowledge gained through the path of jñāna-yoga, which requires renunciation of the world. Rather, this is the knowledge that naturally develops when one acts in a spirit of service and sacrifice.
Therefore, the knowledge Krishna glorifies here should not be mistaken as praise of jñāna-yoga itself. Instead, it is a glorification of the path of action—specifically karma-yoga—when performed in the right consciousness. At this stage, Krishna is emphasizing karma-yoga, but this path will eventually blossom into bhakti-yoga. And bhakti-yoga can give, far more easily and swiftly, the same supreme knowledge that is being celebrated in this verse.
Thank you.
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