Gita 05.25 – Removing impurities empowers us to rip apart the facade of dualities
labhante brahma-nirvāṇam
ṛṣayaḥ kṣīṇa-kalmaṣāḥ
chinna-dvaidhā yatātmānaḥ
sarva-bhūta-hite ratāḥ (Bg 5.25)
Word-for-word:
labhante — achieve; brahma-nirvāṇam — liberation in the Supreme; ṛṣayaḥ — those who are active within; kṣīṇa-kalmaṣāḥ — who are devoid of all sins; chinna — having torn off; dvaidhāḥ — duality; yata-ātmānaḥ — engaged in self-realization; sarva-bhūta — for all living entities; hite — in welfare work; ratāḥ — engaged.
Translation:
Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are always busy working for the welfare of all living beings and who are free from all sins achieve liberation in the Supreme.
Explanation:
In this verse, Kṛṣṇa speaks about how one can attain spiritual liberation. He says:
labhante brahma-nirvāṇam: They attain liberation (brahma-nirvāṇa, the cessation of material existence).
ṛṣayaḥ kṣīṇa-kalmaṣāḥ: These are the sages who are freed from all contaminations,
chinna-dvaidhā yatātmānaḥ: having transcended dualities, they are self-controlled and devoted to the pursuit of the self,
sarva-bhūta-hite ratāḥ: and are engaged in the welfare of all living beings.
In 5.18, Kṛṣṇa describes how the paṇḍitāḥ view all living beings with equal vision. Here, He takes that principle a step further, stating that true wisdom is not limited to equal vision alone but is also expressed through benevolent action toward all beings—sarva-bhūta-hite ratāḥ. The term ‘hita’ signifies benefit or benevolence.
Normally, when we have material attachments, we act for our own benefit and for the benefit of those to whom we are attached, since their well-being is tied to ours. However, in the material world, resources are limited, and to secure our own advantage we often end up encroaching upon others’ share—treading on their interests or exploiting their resources.
Hence, at the material level of consciousness, it is impossible to be sarva-bhūta-hite ratāḥ, because in seeking our own sense gratification, we inevitably take from others and thereby deprive them. But when we rise to spiritual consciousness, we act as instruments of Kṛṣṇa—serving Him and helping others come closer to Him, to understand His glories, and to develop love for Him. Such action truly benefits all living beings.
Even when seekers have not yet realized Kṛṣṇa—as is the case in this section of the Gītā, where He has not directly revealed Himself—Kṛṣṇa still speaks of Himself through passing references. Only toward the end of this chapter (5.29) does He begin to introduce Himself more clearly, although He does not place strong emphasis on His personal identity.
Even in such a situation, those who have not yet realized Kṛṣṇa but have realized their spiritual identity can still act as well-wishers of all living beings. They are at a level of understanding where they recognize that nothing material can truly benefit them, while spiritual benefit uplifts everyone.
In fact, by working for the welfare of others, one is acting on a spiritual platform, thereby progressing toward realizing one’s own spiritual nature while simultaneously helping others. Thus, both serious spiritual seekers aspiring for realization and spiritual seers who are already realized strive to act for the welfare of all living beings.
Many people may intend to act for the welfare of all living beings, but to truly do so one must be free from all material contamination—ṛṣayaḥ kṣīṇa-kalmaṣāḥ.
For example, if we have a shining white wall and an ugly dark mark appears on it, that mark is called a kalmaṣa. In the same way, the soul is pure and spiritual, but the desire to enjoy matter—especially when it involves harming others—becomes a contamination (kalmaṣa). Lust, anger, greed, envy, pride, and illusion are all kalmaṣa for the soul.
The sages cleanse themselves of these impurities—ṛṣayaḥ kṣīṇa-kalmaṣāḥ. Kṛṣṇa explains that anyone who wishes to attain brahma-nirvāṇa (liberation) must give up such impurities. To relinquish impurities, we must first learn to recognize them as impurities. That clarity of perception arises when we are illumined by knowledge, as stated earlier: jñānena tu tad ajñānaṁ yeṣāṁ nāśitam (Bhagavad-gītā 5.16).
Next, Kṛṣṇa says chinna-dvaidhā. This does not merely mean removed or cleansed; it literally means ripped apart, torn asunder. Chinna-dvaidha signifies that the sages, through their spiritual intensity and serious pursuit, wield the sword of realization to cut through the covering of dualities that conceal the true nature of things in this world.
For example, in a fancy-dress competition, a person may appear as someone else, or in a masquerade, one may wear a mask to hide their real identity. But when the disguise is removed, we can clearly see who they actually are.
Similarly, the events that take place in this world may appear under different masks—some seeming good and others seeming bad. Yet, from a spiritual perspective, nothing material can truly give us happiness, nor can it cause us misery, because everything in this world is material while we are spiritual.
Of course, when we are attached, emotional entanglement arises, and with it the inevitable ups and downs of joy and sorrow. But one who has spiritual vision uses the sword of knowledge to cut through the covering of dualities and perceive the true nature of things.
In the Caitanya-caritāmṛta it is said:
‘dvaite’ bhadrābhadra-jñāna, saba — ‘manodharma’
‘ei bhāla, ei manda’, — ei saba ‘bhrama’ (CC Antya 4.176)
The notion of “this is good” and “this is bad” is an illusion, because from the spiritual perspective everything material is ultimately inconsequential.
However, from a devotee’s standpoint, the value of any situation depends on whether it helps one remember Kṛṣṇa. Even misery that reminds one of Kṛṣṇa is considered good, while pleasure that makes one forget Him is bad.
The ability to see beyond delusion (chinna-dvaidhā) keeps one steady in spiritual pursuit (yatātmānaḥ). To the extent that we cultivate self-mastery and actively pursue self-realization, to that extent we can maintain the vision that transcends dualities. By seeing beyond dualities, we gradually advance toward spiritual realization.
We can glimpse this even at our level. Consider an athlete training for a marathon, fully focused on winning an Olympic gold. The athlete continues practicing with determination—sometimes the body feels pain, sometimes comfort; sometimes the weather is cool, sometimes unbearably hot. Yet, when fixed on the goal, such physical or environmental conditions fade from immediate awareness. The focus remains solely on the ultimate objective.
To the extent that we are impure, worldly things dominate our perception and even take center stage in our consciousness. But to the extent that we become purified, worldly things gradually recede to the periphery and eventually disappear from our awareness altogether.
In the same way, those who have cleansed themselves of impurities can cut through the dualities that distract them. With their vision clarified, they remain focused on the path to liberation and ultimately attain spiritual freedom.
Thank you.
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