Published: January 12, 2025 • 12 min read
मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः।
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम्॥
māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim
"O Partha, those who take shelter in Me—though they be of lower birth, women, vaishyas, or shudras—even they attain the supreme destination."
This verse is among the most inclusive statements in the Bhagavad Gita. In a society stratified by birth, gender, and occupation, Krishna declares that all have equal access to the supreme goal through devotion. The path to liberation is open to everyone.
Note: Some editions number this as 9.32; it appears in the context of verses about who can attain the Divine. The message remains the same: divine grace transcends all social distinctions.
The key phrase is "vyapāśritya" (taking complete shelter). The condition for attaining the supreme goal is not birth, education, or status—it's the quality of one's surrender and faith.
This verse appears in Chapter 9, titled "Raja Vidya Raja Guhya Yoga" (The Yoga of Royal Knowledge and Royal Secret). Krishna has been describing the nature of bhakti (devotion) and how it transcends all other paths.
In ancient India, spiritual knowledge was often restricted. The Vedas were accessible only to the twice-born (upper three varnas). Women and shudras were typically excluded from Vedic study. Many believed liberation itself was beyond the reach of these groups.
Krishna's statement is revolutionary: the path of devotion has no such restrictions. Anyone—regardless of birth, gender, or social position—can attain the highest spiritual goal through sincere surrender.
किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा।
अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम्॥
"How much more so then the righteous brahmins and devout royal sages! Having come to this impermanent, miserable world, worship Me."
The following verse (9.33) uses "how much more" (kim punar) to argue from lesser to greater: if even those considered lowly can attain the supreme, how much more easily can brahmins and sages!
The verse establishes a fundamental principle: divine grace is not restricted by human categories. Whatever barriers society constructs—birth, gender, occupation, past actions—devotion transcends them all.
The term "pāpa-yonayaḥ" (those of lowly birth) was understood in the context of its time to include outcastes and those considered spiritually disadvantaged. Krishna includes even them in the scope of his grace.
While jnana yoga (knowledge) required extensive study and intellectual capacity, and karma yoga required opportunity for proper action, bhakti yoga requires only sincere devotion—available to anyone, anywhere, regardless of circumstances.
Bhakti is the most accessible path because it requires no special qualifications—only love. A poor, uneducated person can love God as fully as a learned scholar. A woman excluded from Vedic study can develop devotion as profound as any priest. Social position doesn't determine spiritual capacity.
The word "vyapāśritya" (taking shelter) is crucial. It's not casual association but complete dependence, full surrender, absolute reliance on the Divine. This quality of surrender, not external qualification, determines spiritual attainment.
This connects to the Gita's culminating teaching in 18.66: "Abandon all varieties of dharma and surrender unto Me alone. I shall deliver you from all sinful reactions. Do not fear."
Ramanuja emphasizes that the Lord's grace is the determining factor, not human categories. Those who take complete refuge in God receive His protection regardless of their social position. The verse demonstrates God's impartial compassion (sama-bhava) toward all beings.
Madhva interprets "pāpa-yonayaḥ" as those whose past karma resulted in disadvantaged birth. Even they, through devotion, can overcome karmic limitations and attain the highest goal. Grace transforms what karma alone could not.
Prabhupada emphasizes the revolutionary nature of this teaching. The bhakti path opens doors closed by other systems. Historical examples include great devotees from all social positions—from kings to outcastes. What matters is the sincerity of devotion, not the accidents of birth.
Many feel spiritually inadequate—too sinful, too worldly, too uneducated for spiritual life. This verse directly addresses such feelings: the Divine accepts all who sincerely approach. Your past doesn't disqualify you; your surrender qualifies you.
If Krishna accepts all who take shelter, who are we to exclude anyone? This verse challenges spiritual elitism and the tendency to judge others' worthiness. Everyone is a potential devotee; everyone deserves respect as such.
"Lord, I may not be learned or virtuous. I may carry the weight of past mistakes. But You have promised that even those like me can attain Your supreme destination if we take shelter in You. I come to You as I am, relying entirely on Your grace. Accept me, guide me, transform me."
Does this verse endorse caste and gender discrimination?
No—it subverts it. The verse acknowledges categories that society considered spiritually limiting, then transcends them. Krishna doesn't affirm the prejudice; He demonstrates its spiritual irrelevance. The point is that no social category can exclude anyone from divine grace.
Why mention these categories at all?
Krishna speaks to Arjuna's cultural context. In that society, many believed these groups couldn't attain liberation. Krishna addresses these beliefs directly, declaring them false. The specific categories reflect historical context; the principle of universal access is eternal.
Is devotion the only path to liberation?
The Gita presents multiple paths—jnana (knowledge), karma (action), and bhakti (devotion). However, bhakti is presented as the most accessible and, according to some interpretations, the essence underlying all paths. Even jnana and karma are most effective when infused with devotion.
What does "taking shelter" practically mean?
Taking shelter (vyapāśritya) involves: (1) recognizing one's dependence on the Divine, (2) approaching God with humility and faith, (3) placing trust in divine grace rather than one's own efforts alone, and (4) making the Divine the center of one's life. It's complete reliance, not casual association.
Can devotion erase the effects of past karma?
The Gita suggests divine grace can indeed overcome karmic consequences. Verse 9.30 states that even one of abominable conduct, if devoted, should be regarded as righteous. Verse 18.66 promises deliverance from all sinful reactions through surrender. Grace transcends karma.
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Adi Shankaracharya
Shankara notes that the categories mentioned reflect social perceptions of spiritual disadvantage. The verse doesn't affirm these prejudices but transcends them—demonstrating that knowledge of Brahman is available to all through devotion. The emphasis is on the power of devotion to overcome all obstacles.