MOST SINFUL CAN ATTAIN LORD KRISHNA

There are certain circumstances under which an embodied soul undergoes reactions in form of actions of mind, intellect, senses.
In chapter 18 Lord Krishna says:
Na hi dehbhrita shakyum tyaktum karmarhi asheshtah I

Yastu karamfaltyagi sa tyagietiabhdhiyate II (11).

A living entity having embodiment cannot, even for a moment leave action in entirety, but he who renounces the fruit of the action/s is the man of renunciation.

Not only human being indulges in action but all the creatures are active all the time. Body itself is the result of attachment with three modes of nature. Actions are bound to come naturally as per reactions. You have no control over them.

you never desire defamation but it comes, you don’t desire discomfort but it comes, you don’t desire death , but it comes at appointed time, you don’t desire loss but it comes, you don’t desire enemy, but it comes, none desires earth quake, but it comes, like wise all miseries come uninvited.

Even one may have to leave this world without even a moment notice.

Sawbhavjen kontey nibdha svenkarmarha I

Kartumnechhesi yanmohatkrishayasiavashoapi tat II(18.60)

Bounden to do act by your nature, whatever you think not to do, YOU will be driven to perform helplessly.


Lord is telling Arjun in the mid of battle field, that Arjun’s resolve not to fight his nears and dears is false. By nature he is bound to retaliate in battle and his actions are prescribed by the very nature as a born soldier. But all his resolve is the result of egotism of embodiment and its relations and which is false and none existing.
Since the reactions are must for an embodiment as it is the result of previous attachments, even a sinner most has a right to devote itself to Lord Krishna.
Lord Krishna says in Shrimad Bhagwad Geeta to all beings that what ever you do; eat, whatever you offer, whatever austerities you perform surrender all unto me.
Yatkroshi yadashnasi yajjuhosh i dadasi yat I
Yattapsaysi kontey tatkurushav madarparham II
Shubhashubhamfalrevam mokshayse karambhandhane I
Sanyasyog yuktaatma vimukto mamupeshayasi II (9.27-28)
Arjun! Whatever you do, whatever you eat, whatever you offer as oblation, to the sacred fire, whatever you gift, whatever you do by way of penance, offer all to me.

Mind thus established in renunciation of all actions , you will be freed from the bonds of karma in the shape of good and evil effects and freed from them you shall attain me.
All work is subject to change. soul in a particular embodiment having been attached with it, eats to attain satisfaction and health, with sattavic leaning it makes sacrifices with a purpose to attain liberation and if has some interested motive, it may do that with a purpose to go to heaven, and some time he gives alms, and also takes a recourse to penance to get rid of worldly misfortunes,
Lord says whatever good or bad is done it should be surrendered unto me. By doing so, embodied soul shall be free from the bondage of fruits of actions of embodiment which are essentially resulting from past deeds and are done by embodiment to undergo them.
Attachment with actions, desires of fruit, pushes self soul in worldly pit for being in association with qualities of nature.
Bitten by the non- stop time snake, it again indulges in same action and desires, their satisfaction all again resulting in transmigration.
If one surrenders all deeds to Lord and keeps itself unattached, it slowly and slowly develops infatuation towards Lord and turns away from world.
Giving up riches, enjoyment and happiness for the sake of Lord Krishna, making sacrifices, gifts, and penance to Lord ascertains detachment of self soul with them and which ultimately releases soul from bondage.

Lord Krishna has nowhere said that sinful embodied soul has no right of access to Him.
He has every where said that even a most sinful being has a right to attain him. A self soul is never percept. It is a witness. The moment one sees itself a seer, it is free from all sin. A self soul being part of Supreme Consciousness has ever right to home.
But only condition is complete surrender unto Him.
Lord Krishna says in chapter nine:
api chetsuduracharo bhajate mamananyabhak I
sadhurev sa mantavya samyak vayvasito he sah II (9.30)
If a sinner of greatest degree devotedly surrenders unto me, he too should be considered saint, because he has rightly resolved that there is nothing like this devotion to Lord.
Self endowing body is sinless. Sins are the after effects of actions and reactions.
Embodied soul never acts rather it is only a witness who watches the actions of embodied soul having attachment with sense objects. It is the ego which envelopes embodied soul.
Lord says that even if a vilest sinner worships him with an exclusive devotion, he deserves to be deemed as ‘Saint’ as he has resolved that Lord alone is self of all and all beings are equal depicting modification of same source.
Knowledge of self once dawned upon, does not vanish. It remains like the rays of Sun. When a sinner comes to know that Lord is Supreme and whole universe is pervaded by his presence, his sins are no more effective. With above knowledge, he attains devotion to Lord Krishna and thus attains the self realization.
Even a sinner has a right to worship Lord. Worship does not mean chanting verses or meditating before the idols of Lord.
It is complete surrender unto him.
With this devotion of mind unto him, devotee sees Lord in all, finds every modification, a perception of Lord.
Having come to conclusion that non attachment to sense objects is liberation and love for sense objects is bondage, a devotee becomes free from dualities.
Realizing only self only exists and all else with in the mind senses vortex, is false and unreal, a sinner may attain self realization and attain blissful peace.



kshipram bhavti dharmatma shashvachhanti nigachhati I
kontey pratijanih na me bhaktah pararhashayati II (9.31)

He becomes spiritual within no time securing lasting peace. Arjun you know it for certain that my devotee never falls.
Bondage consists of only desire, destruction of desire is liberation. Every one, despite preoccupation with worldly affairs, does some time thinks as to where from he has come to this world and what his purpose in this world is.
Even village dogs mate with their counter parts, eat, and drink water like human beings, so what for this particular human embodiment?
This eternal yearning of mind to know true nature of self soul, beyond all objects and desires, extinguishes with knowledge that detachment of embodiment and desires, is liberation and attachment with them is bondage.
Even a sinner once awaken cannot lose sight of this eternal fact in future.

Every embodiment, what so ever be form it may have, has a right to self realization,
Human body is the refection of Lord himself and provided with enormous glimpse of Lord in the embodiment.
Analysis of dreaming state is the easiest way to understand the presence of self in human form.
In dream nothing comes from outside, it is the self which plays with self in dream state. It is creation of conscious and unconscious mind. Self is dream; it is transformed itself every thing one sees in dream. The world is dream of Supreme Self in universal form, self in all this expanded cosmic eternal consciousness.
Renunciation alone removes the fear which is resulted from attachment with embodiment. True renunciation is not running away from house or throwing away clothes. Even if one does so, he may be having attachment to various things.
Na karmarhnamanarambhanneshkarmayam purshoashnute I
Na ch sanyasandev sidhim adhigachhati II (3.4)
Embodied ‘self soul’ does not attain freedom of action without entering into action; nor does he reach perfection by merely ceasing to act.
Acts which has been done with desire of fruits in one’s past bodies, which are when ready to bestow fruits in form of pleasure and pain, shall have to be undergone.
Freedom of action can be obtained by performing them selflessly as a duty unto Lord and with no desire of fruit.
If again they are performed with attachments and desire for fruit, they are going to cause recycling with no end to it.
This self soul embodied in a particular form, on account of being conditioned to satisfy senses, again commits same mistake of identifying with body cover and its actions. Bhagwad Geeta has no other message than to alert this strayed ‘Self Soul’ to detach itself from this material energy and take up home ward journey.
Action performed selflessly shall lead to self- realization
More over, an embodied soul can not attain perfection by abstaining from action. The action done with attachment does not exhaust without being undergone, even for thousands of year.
Culmination of discipline of action is obtained from self less action but not by abstaining from actions one can not acquire culmination of discipline of knowledge.
Na hi kashchitksharhamapi jatu tishathtiakaramkrit I
Karyate hivashah karam sarvah parkritijergurhei II (3.5)
An embodiment with living entity can not remain without action for even a moment, for everyone is driven to action by its nature- born qualities.
Every verse of Shrimad Bhagwad Geeta is awakening.
Till the tine death of body, the body soul goes on executing actions coming as reactions of attachment and identification with modes of material nature. The embodiment is the effect of association with qualities of nature.
Embodiment of human form is the result of mixture of three qualities.
The idea of “I” and “mine” is itself is the effect of mixtures of three qualities, since all intercourse through mind, sense objects, organs and pranas is the effect of a mixture of the gunas. One identifies one self with the body, organs etc. as one’s own as to say ‘I’ am a such and such son of such and such’ or I am a soldier, I am a man or woman’, it is my father, it is my house, I shall do this and that.
Often one addresses objects as one’s own. Mind, senses, organs and pranas are outcome of one or other qualities of nature. with association of them with each other is the cause of action.
Karmendrarham sanyam ya aste mansa samran I
Indrayarthanvimarhatmah mithyacharah sa uchayate II

Yastuindrarhi mansa niyamyarbharatearjun I
Karmendriyeah karamyogasaktah sa ishishayte II (3.6-7)

One who out worldly restrains his organs of senses and action but mentally dwells upon the sense objects, that man of deluded intellect is hypocrite.
Arjun! On the other hand, he who controls the organs of senses and action by his will power and remains unattached, is able to undertake ‘Yoga of Action’ through those organs, he excels.
The real factor for causing bondage is the attachment.
Mind is the root cause of this attachment.
One verily does not reflect that thing, persons or objects which one has never come across by seeing, hearing, tasting, experiencing or by any other means but reflection of those things which have been experienced goes deep in memory and comes up in mind time and again. This causes a sort of repetition contours on the mind set.
One remembers his past pleasure and pain because of this memory and attachment to it.
The memory is to be utilized to analyze the relation of own self, Lord and attaining self realization.
Outwardly restraining the organs of senses from action, sitting aloof from them but always craving for them in mind, is nothing but hypocrisy and does not dilute rope of bondage.
It is the control of sense organs and action by will power and remaining unattached to them, that one undertakes yoga of action through those organs. One cannot restrain the nature from doing its acts but if the presumed doer does not identify itself with body, it can avoid attachment to the act of body. Reality is that only a witness of action involves itself with actions and deeds of nature consisting of mind, senses, body, and instincts and so on. This identification is bondage. It is the mind which is executing the act of nature causing pain and pleasure, it is the mind which is having feeling of pleasure or pain but the self soul has committed sin of identifying itself with this mind body set. This is material nature. It has no refuge to offer other than transmigration. Illusion of external support is responsible for accumulation. Self has to seek refuge in itself. Material nature has no refuge to offer but we are still hankering after it. An enlightened soul represents purity of soul

Niytam kuru karam twam karam jyayo hiakarmarhah I
Shararyatraapi ch te na parsidhiyedakaramarhahna II(3.8)
Therefore you do perform your allotted duty; for action is superior to inaction. Body maintenance also requires actions.
Problem with self soul is that when mind feels happiness or pain through outward sense organs, it identifies with the mind and attaches itself to them rather it identifies itself as a doer. This entire universe is thus created by this perception of doer.
Just as a child watching a band of village dancers or singers imitates them, so the atman/self, even though without activity, is moved to imitate the attributes of mind and intellect. This has become spontaneous from its habitually conditioned from the experiences of past enumerable embodiments. Human embodiment is not to act like that of other embodiments but it has been blessed for self realization. We can do it by renouncing desires and attachment. Devotion to Lord Krishna enlightens mind to regain lost purity wherein self soul twinkles like a pearl.
Self is not perceptible because two factors, one is that self ‘I’ is missing and transient embodiment being identified as ‘I’ which means acceptance of existence of none existing and not recognizing ever existing ‘I’ that is self.
So whatever is done without attachment causes liberation?
The world is already sacrificed and thinking it as renounced and one already transient, one is liberated from it.
Attachment to objects of senses has roots of all trouble human experiences.
In enjoyment there is a fear of disease, in social position it is fear of fall, in honor it is fear of humiliation, in beauty it is fear of old age, in wealth it is fear of theft, cheating, forgery, every attachment having something to oppose it, but non attachment have no opponent.

mam he parth vayapashrtya ye syue papyonayah I
sitryo vishastath shudrasteapi yanti pram gatim II

kim punarbarahamarha punya bhakta tatha rajarshas tatha I
anitayamasukham lokam prapya bhajasav mam. II (9.32-33)


Arjun! woman, members of trading community, Shudras as well as those pariah, whoever he may be, taking refuge in me, they too attain me.

What to talk of holy Brahmins, royal sages, and those devoted to me. There fore, having ordained this joyless and transient human life, constantly worship me.
A human form of woman, trader whose business involves manipulations, labor or artisans and even embodiment of a pariah have right to self realization as self alone pervades all of them.
More so, soul embodied as of wise Brahmin, sages in royal garb, and devotees to Lord, have a right to realize them.
So it is the duty of every embodied soul to realize it self and attain emancipation which is possible in human form alone.
Lord Krishna is residing in all beings as self soul and He does not differentiate but who surrender unto Him, he takes special care of them:

Samoaham sarvbhuteshu na mey dveshasti na priyaah I
Ye bhajanti tu mam bhaktya mayi te teshu chaapiaham II (.29)

I am equally present in all beings; there is none for me to hate or one dear to me. He who devoutly worships me, abides in me and ; I myself to them.

Lord is seated in all animate and inanimate beings. he has never dithered any of them. He is looking every deed of embodied self.
But here is difference while dealing with his devotees.
It is not that sinner is deprived of the presence of Lord. But being ignorant of his presence he is over taken by the ego and attachment, Lord is not perceptible to him. But wise man knowing Lord as source of all beings sees him in every object he comes across. He sees sameness in all. Feeling him in his own self, devotee loves him. Lord too replies in same terms.
It is reciprocal.
There several examples in the lives of devotees when Lord responded to their calls. Gajender moksha, Dropadi’s calling Lord and his coming in form of endless cloth, Sudama, Bheelani are queer example of devotees’ help by Lord.
Even if this does not happen to every devotee but if devotee is able to perceive his presence, it is greatest favor to him bestowed by Lord and it is an insurance to get rid of transmigration
Manmana bhav madbhakto madyaji mam namaskuru I
Mameveshayasi yuktveavamatamanam matparyanah II (9, 34)
Fix you mind on me, be devoted to me, worship me, salute me, thus attaching yourself to me and entirely depending upon me, you shall attain me.

From all angles only Lord, the self of all and an expanded form of consciousness is to be thought of, worshipped, meditated, and all obeisance made to him and thus linking one with Lord one attains him in whatever form it wishes and prays for.