Gita 09.30 – Krishna never abandons devotees even when they fall

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api cet su-durācāro
bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ
samyag vyavasito hi saḥ (Bg 9.30)

Word-for-word:
api — even; cet — if; su-durācāraḥ — one committing the most abominable actions; bhajate — is engaged in devotional service; mām — unto Me; ananya-bhāk — without deviation; sādhuḥ — a saint; eva — certainly; saḥ — he; mantavyaḥ — is to be considered; samyak — completely; vyavasitaḥ — situated in determination; hi — certainly; saḥ — he.

Translation:
Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination.

Explanation:
api cet su-durācāro: Even if one commits the most abominable actions,
bhajate mām ananya-bhāk: if he worships Me with exclusive devotion,
sādhur eva sa mantavyaḥ: he should be considered a saintly person,
samyag vyavasito hi saḥ: for he is properly situated in determination.

This is one of the most intriguing and revealing verses of the Bhagavad-gītā. Here, Kṛṣṇa states, api cet su-durācāro—even if one engages in extremely terrible behavior. The word ācāra means behavior, durācāra means misbehavior, and therefore su-durācāra refers to exceptionally bad conduct. The prefix su-dur is also used earlier, as in the phrase “sa mahātmā su-durlabhaḥ” in 7.19.

Here, in 9.30, it is stated, api cet su-durācāro bhajate mām ananya-bhāk—even if someone acts in the most abominable way, but continues to be devoted to Kṛṣṇa without deviation, such a person is to be considered a sādhū (sādhur eva sa mantavyaḥ), because that person’s determination is properly situated (samyag vyavasito hi saḥ).

What exactly does this verse imply? Is it sanctioning the idea that a person can commit any sin and still remain unaccountable or not culpable? No. The purpose of this verse is to emphasize Kṛṣṇa’s compassion. Here, Kṛṣṇa is stating that a devotee should always be regarded with respect.

If we look at the overall context of the discussion, the point is that we are not abandoned by Kṛṣṇa simply because we are unable to adhere to certain moral standards. Not only does Kṛṣṇa remain with us internally as the Supersoul, regardless of whatever misdeeds we may commit, but He also stands by us externally. He declares that His devotee should be considered saintly.

Often, the true mettle of a relationship is tested when one of the partners behaves improperly. When there is reason to withdraw, to break the relationship, or even to disown the person, choosing instead to remain faithfully by that person’s side—without condemnation, and with the intent to help and uplift—becomes a powerful expression of affection. Such steadfast loyalty, especially in moments of failure, reveals the depth and authenticity of love.

Kṛṣṇa is expressing that kind of affection here when He declares that, regardless of what happens, He remains by our side, as evident from His statement that the devotee should be considered saintly. This verse vividly illustrates the extraordinary nature of Kṛṣṇa’s love. In any and every situation, He is ready to stand with us and help us overcome our difficulties. Rather than standing in moral judgment or perpetual condemnation, Kṛṣṇa reveals Himself as a God who offers moral support and compassionate assistance, steadfastly remaining by our side.

At the same time, this verse may appear self-contradictory. If a person has committed a sinful act—indeed, a grievous one—how can that person still be considered undeviated in devotion? Is not such a serious action itself a deviation from devotion?

Śrīdhara Svāmī addresses this point in his Gītā commentary. He explains that although a moral lapse is indeed a deviation, what Kṛṣṇa refers to by bhajate mām ananya-bhāk is something deeper. It means that the devotee does not abandon the worship of Kṛṣṇa and does not turn to another master, thinking that moral redemption must be sought elsewhere. Even in times of reversal, even when the difficulty arises from one’s own misdeed, the devotee does not lose faith in Kṛṣṇa. Instead, the devotee continues to serve Kṛṣṇa with determination—bhajate mām ananya-bhāk.

By acting in this way, the devotee recognizes that there is nowhere else to go. Even if one commits sinful activity, what is the alternative? Where else can one turn? As expressed in the well-known prayer:
bhūmau skhalita-pādānāṁ bhūmir evāvalambanam
tvayi jātāparādhānāṁ tvam eva śaraṇaṁ prabho (Skanda Purāṇa)

Just as while walking on the ground one may sometimes slip and fall, but after falling, one must rise again by taking support of that same ground. The ground is the only support for those whose feet have tripped on the ground. One cannot stand up by rejecting the ground.

Similarly, even when we stumble while trying to serve the Lord, even when we commit offenses to the Holy Name, the only way to become elevated is by taking shelter of that very same Holy Name.

When one does not see Kṛṣṇa as an optional object of worship—“I liked Kṛṣṇa-bhakti, so I practiced it; now I no longer like it, and perhaps I will worship someone else”—but instead recognizes Kṛṣṇa as the unavoidable and indispensable ground of all being, the perspective changes entirely. Without Kṛṣṇa, we have no existence at all. We cannot exist, nor can our existence be sustained, independently of Him. When this understanding dawns, one naturally realizes that there is no alternative but to turn toward Kṛṣṇa once again and seek His help.

Understanding Kṛṣṇa to be the necessary sustainer of our existence and the indispensable basis of our being, a devotee realizes that there is no one other than Kṛṣṇa to turn to, even if, through one’s own misdeeds, one has turned away from Him. Thus, ananya-bhāk refers to the absence of deviation in the object of worship.

That determination to continue serving Kṛṣṇa, without turning to any other object of worship, is what Kṛṣṇa appreciates. Therefore, He says that such a person should be considered a sādhū (sādhur eva sa mantavyaḥ), because that person’s determination is properly situated (samyag vyavasito hi saḥ).

We can understand moral lapses as recurrences of a serious disease. When such a disease relapses, one should not lose faith in the treatment but instead take the treatment more earnestly. Here, Kṛṣṇa appreciates that the devotee does not abandon the treatment. As He will state in the next verse, the very continuation of this treatment will eventually lead to purification, to the attainment of a righteous position, and to moral elevation beyond such lapses.

In conclusion, this verse emphasizes that Kṛṣṇa never abandons a devotee who does not abandon Him. Even if a devotee is temporarily unable to follow the principles of bhakti, the devotee continues to serve Kṛṣṇa, and Kṛṣṇa continues to stand by that devotee’s side.

Thank you.