It is by psychic metamorphosis that a microcosm can attain the stance of salvation, and this metamorphosis can be effected only when the microcosm accepts one All-Pervading Entity as its only psychic pabulum. It is the characteristic of the microcosm that it becomes one with the inferences of its pabulum and acquires all its qualities. That is why it has been said,

Api cet sudurácáro bhajate mámananyabhák;
So’pi pápavinirmuktah mucyate bhavabandhanát.

[If even the most wicked people worship Me with a concentrated mind, I will liberate them from the three bondages (physical, psychic and spiritual).]

Who is a sudurácár[a]? Durácárii means “sinner of the worst category”, and sudurácára means “sinner who is hated even by durácáriis for his or her sins”.

And what is bhajana? You know, in the process of ideation there are several varieties. One of those varieties is bhajana. When the sádhaka employs all his or her sensory and motor organs in serving his or her object of ideation, that is called bhajana. Devotees sing the name of their Lord, and their ears hear that kiirtana, that bhajana; that is, all their indriyas, all their sensory and motor organs, are engaged in serving the Lord. That particular type of ideation is called bhajana. Here the Supreme Self says that if even a sudurácára does bhajana – “ideates on Me” – ananyabháva [or ananyabhák – “with single-minded devotion”] – then what will happen? So’pi pápavinirmuktah – that is, “even that sinner, that sudurácára, will be freed from all the bondages of sin.” That is, “I free him from all the bondages of pápa [sin],” and mucyate bhava bandhanát.

Mucyate Bhava Bandhanát

What is pápa? What is the bandhana of pápa? You know, there are two main varieties of pápa. One is pápa itself, and the other is pratyaváya. In the code of morality, there are several dos and don’ts. “Do this” – these are dos. “Don’t do this” – these are don’ts. Dos are called vidhi in Sanskrit, and don’ts are called niśedha in Sanskrit. If one does not adhere to the code of dos, one commits pratyaváya, and if one does not adhere to the code of don’ts, one commits pápa. “Don’t steal” is a don’t, so if one steals, one commits pápa.

Now within this pápa there are three varieties. One is pátaka. The sudurácára is a mahápátakii; the sinner of the worst category is a mahápátakii. But pátaka means simply disobeying the code of morality. Suppose one forcibly takes ten rupees from a particular man. The one who takes it commits pápa. But if that person pays back that amount, and that particular man from whom the ten rupees were stolen excuses the thief, then that pápa committed by the thief is neutralized.

But atipátaka cannot be neutralized; there is no atonement for that kind of pátaka. Suppose a man cuts off the hand of an innocent person: he cannot give back that particular hand; that is, in such a case the pápa is unatonable. Here you say that he has committed [atipátaka]. And mahápátaka – mahápátaka is a kind of atipátaka, but its result is of recurring nature. Suppose a bad man, a corrupt businessman, discovers a particular method of adulteration. For example, he discovers the method of using papaya seeds in the [black pepper]. Here he starts a particular pátaka, and this pátaka will be of recurring nature, because other businessmen will learn it from him; so its effect will be of recurring nature. This particular nature of pátaka is called mahápátaka.

So pátaka is atonable, but atipátaka is not atonable; and mahápátaka, you know, is the worst type of [ati]pátaka. If one wants to atone for mahápátaka, one will have to sacrifice one’s life for the cause of the entire universe.

But here the Lord says, “If that sudurácára” – that is, that mahápátakii – “ideates on Me, then I will help that person, I will free that person from the bondages of pápa.” And mucyate bhava bandhanát – that is, “that person becomes free from bhava.” What is bhava? Bhava means “reactive momentum”, as the factor [of unserved saḿskáras] causing rebirth. “The sudurácára even becomes freed from bhava” – that is, he or she attains the supreme state. “He or she becomes one with Me.”

You are all sádhakas. You should remember this, you must not forget this. Jiṋána, karma, bhakti⁽¹⁾ – these trifarious expressions of human sentiment are necessary for the development of the spirit, for spiritual progress. But to attain the supreme state, devotion is extremely necessary. Without devotion one cannot come into contact with the Supreme Self. Mokśakárańa samagryáḿ bhaktireva gariiyasii – “Amongst all the [ways] to attain salvation, bhakti is the best.”

Footnotes

(1) Forms of spiritual practice emphasizing, respectively, discrimination, selfless action, and devotion. –Eds.