A discussion on a controversial point.
Sometimes people think that once a person has performed sinful acts, especially acts that are grievously sinful, he must be regarded as a sinner forever. This notion runs contrary to Vaishnava philosophy.
I am posting here the first of a series of quotations in this regard.
From Bhagavad-gita As It Is (9.30) by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.
api cet su-duracaro
bhajate mam ananya-bhak
sadhur eva sa mantavyah
samyag vyavasito hi sah
api — even; cet — if; su-duracarah — one committing the most abominable actions; bhajate — is engaged in devotional service; mam — unto Me; ananya-bhak — without deviation; sadhuh — a saint; eva — certainly; sah — he; mantavyah — is to be considered; samyak — completely; vyavasitah — situated in determination; hi — certainly; sah — he.
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.
PURPORT
The word su-duracarah used in this verse is very significant, and we should understand it properly. When a living entity is conditioned, he has two kinds of activities: one is conditional, and the other is constitutional. As for protecting the body or abiding by the rules of society and state, certainly there are different activities, even for the devotees, in connection with the conditional life, and such activities are called conditional. Besides these, the living entity who is fully conscious of his spiritual nature and is engaged in Krsna consciousness, or the devotional service of the Lord, has activities which are called transcendental. Such activities are performed in his constitutional position, and they are technically called devotional service. Now, in the conditioned state, sometimes devotional service and the conditional service in relation to the body will parallel one another. But then again, sometimes these activities become opposed to one another. As far as possible, a devotee is very cautious so that he does not do anything that could disrupt his wholesome condition. He knows that perfection in his activities depends on his progressive realization of Krsna consciousness. Sometimes, however, it may be seen that a person in Krsna consciousness commits some act which may be taken as most abominable socially or politically. But such a temporary falldown does not disqualify him. In the Srimad-Bhagavatam it is stated that if a person falls down but is wholeheartedly engaged in the transcendental service of the Supreme Lord, the Lord, being situated within his heart, purifies him and excuses him from that abomination. The material contamination is so strong that even a yogi fully engaged in the service of the Lord sometimes becomes ensnared; but Krsna consciousness is so strong that such an occasional falldown is at once rectified. Therefore the process of devotional service is always a success. No one should deride a devotee for some accidental falldown from the ideal path, for, as explained in the next verse, such occasional falldowns will be stopped in due course, as soon as a devotee is completely situated in Krsna consciousness.
Therefore a person who is situated in Krsna consciousness and is engaged with determination in the process of chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare should be considered to be in the transcendental position, even if by chance or accident he is found to have fallen. The words sadhur eva, “he is saintly,” are very emphatic. They are a warning to the nondevotees that because of an accidental falldown a devotee should not be derided; he should still be considered saintly even if he has accidentally fallen down. And the word mantavyah is still more emphatic. If one does not follow this rule, and derides a devotee for his accidental falldown, then one is disobeying the order of the Supreme Lord. The only qualification of a devotee is to be unflinchingly and exclusively engaged in devotional service.
In the Nrsimha Purana the following statement is given:
bhagavati ca harav ananya-ceta
bhrsa-malino ‘pi virajate manusyah
na hi sasa-kalusa-cchabih kadacit
timira-parabhavatam upaiti candrah
The meaning is that even if one fully engaged in the devotional service of the Lord is sometimes found engaged in abominable activities, these activities should be considered to be like the spots that resemble the mark of a rabbit on the moon. Such spots do not become an impediment to the diffusion of moonlight. Similarly, the accidental falldown of a devotee from the path of saintly character does not make him abominable.
On the other hand, one should not misunderstand that a devotee in transcendental devotional service can act in all kinds of abominable ways; this verse only refers to an accident due to the strong power of material connections. Devotional service is more or less a declaration of war against the illusory energy. As long as one is not strong enough to fight the illusory energy, there may be accidental falldowns. But when one is strong enough, he is no longer subjected to such falldowns, as previously explained. No one should take advantage of this verse and commit nonsense and think that he is still a devotee. If he does not improve in his character by devotional service, then it is to be understood that he is not a high devotee.
Sometimes people think that once a person has performed sinful acts, especially acts that are grievously sinful, he must be regarded as a sinner forever. This notion runs contrary to Vaishnava philosophy.
In Bhagavad-gita (9.30–31) Lord Krishna says:
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.
He quickly becomes righteous and attains lasting peace. O son of Kunti, declare it boldly that My devotee never perishes.
Srila Visvanatha Cakravarti Thakura comments on these verses as follows:
One might ask, “But if someone is corrupted by such bad behavior, how can he be a sadhu?”
This is answered: “He should be considered as such and thought of as a sadhu.” “He should be considered” is an injunctive statement. If this injunction is disobeyed, there will be unfavorable consequences. In other words, “The evidence for the truth of this is that it is simply My command.”
“Well,” someone might say, “one may be considered a sadhu partially, to the extent that he is worshiping You, but to the extent that he is usurping other men’s wives and property, he is not to be considered a sadhu.”
This is answered by the word eva, only: “He should only be considered a sadhu, in all ways, completely.”
We should never view him as not a sadhu. His determination is completely fixed: “I may go to hell or obtain an animal birth because of my unavoidable sinful reactions, but I will never give up my exclusive worship of Sri Krsna.” Such determination is praiseworthy.
“But,” one might ask, “why do You accept the worship of such an irreligious person? Why do You consume the food and drink offered by one whose heart is contaminated by lust, anger, and other faults?”
In response the Lord says, “He quickly becomes religious.” This is not expressed as “He is going to quickly become” or “He will soon achieve peace.” Rather, the present tense is used: “he becomes” and “he attains.”
The Lord continues, “This means that immediately after he commits impiety, he remembers Me and feels remorse. He thus quickly becomes religious. He thinks, ‘Alas! Alas! There is no person more fallen than me. I defile the reputation of the community of devotees. Damn me!’ Again and again feeling remorse like this, he achieves complete peace and detachment.”
“Well,” one may say, “if he actually becomes religious, there can be no argument about such a person. But what about a devotee whose behavior is wicked and who fails to give up his bad behavior throughout his whole life? What can be said about him?”
Always affectionate to His devotees, the Lord responds to this doubt with complete confidence and with some anger, in the words beginning kaunteya: “My devotee never perishes. Even when he dies, he never falls down.”
To encourage Arjuna, who is disturbed with sorrow and apprehension over the thought that hard-hearted quibblers who indulge in false logic will not accept this, the Lord says, “O Kaunteya, go to the assembly of these disputants and, making a loud sound with drums and cymbals, raise your arms fearlessly and declare My promise: ‘I, Krsna, am the Supreme Lord, and even if My devotee is wicked in his behavior, he will never perish. On the contrary, such a devotee is sure to become successful.’ Their bad logic will be shattered by this confident declaration. They will certainly take shelter of you as their guru.” Such is the interpretation given by Sridhara Swami in his commentary.
Someone may ask, “But why doesn’t the Personality of Godhead Himself make this promise? Why does He instead deputize Arjuna to promise? In the same way as the Lord will later say, ‘Without a doubt you will come to Me. I promise you this because you are very dear to Me,’ why doesn’t He now say, ‘Kaunteya, I promise that My devotee will never perish’?”
Here is the answer. At that moment the Lord was thinking, “I am very affectionate to My devotees and cannot tolerate their being discredited at all. I will often break even My own promise and let Myself be discredited to protect My devotee’s promise. For example, I will soon fight with Bhisma and discard My own promise in order to protect Bhisma’s promise. Thus atheistic, logical quibblers will only laugh if I now offer My own promise, but they will have to acknowledge Arjuna’s promise as if it were written in stone. Therefore I will have Arjuna make this promise.”
Translation from Surrender Unto Me by Bhurijana Dasa (pages 206–208).