B.G 5.25

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः। छिन्नद्वैधाऽयतात्मानः सर्वभूतहिते रताः ॥२५॥

labhante brahmanirvāṇamr̥ṣayaḥ kṣīṇakalmaṣāḥ। chinnadvaidhā''yatātmānaḥ sarvabhūtahite ratāḥ ॥25॥

[लभन्ते ब्रह्मनिर्वाणम् ऋषयः क्षीण कल्मषाः। छिन्न द्वैधाः अयतात्मानः सर्व भूत हिते रताः॥
labhante = attains; brahmanirvāṇam = the liberation in Brahman; r̥ṣayaḥ = the seer; kṣīṇa = are destroyed; kalmaṣāḥ = whose defects; । chinna = free from; dvaidhāḥ = doubts; ayatātmānaḥ = with minds having profound intelligence; sarva = all; bhūta = of beings; hite = in the welfare; ratāḥ = engaged;॥]

That seer, whose defects have been destroyed, attains liberation in Brahman. Upon becoming free from doubts, his mind establishes itself in profound intelligence and he engages himself in the welfare of all beings.

Gīta Bhāshya 5.25

'chinnadvaidhā' - one who is without doubts and misconceptions. 'ayatātmānaḥ' - means one who has profound intellect; it results from the removal of doubts.

पापक्षयाच्च एतद्भवतीत्याह - लभन्ते इति।

pāpakṣayācca etadbhavatītyāha - labhante iti।

[पापक्षयात् (pāpakṣayāt): from the destruction of defective impressions; च (ca): and/even; एतत् (etat): this; भवति (bhavati): becomes; इति (iti): thus; आह (āha): said; लभन्ते (labhante): obtains; इति (iti): thus;]

By the destruction of defective impressions, the resulting benefits are stated by 'labhante', i.e. 'obtains', verse.

क्षीणकल्मषाः भूत्वा छिन्नद्वैधाऽऽयतात्मानः। द्वेधाभावः द्वैधं संशयो विपर्ययो वा। तच्चोक्तम्-

kṣīṇakalmaṣāḥ bhūtvā chinnadvaidhā''yatātmānaḥ। dvedhābhāvaḥ dvaidhaṁ saṁśayo viparyayo vā। taccoktam-

[क्षीणकल्मषाः (kṣīṇakalmaṣāḥ): whose impurities have diminished; भूत्वा (bhūtvā): having become; छिन्न (chinna): cut off, free from; द्वैध (dvaidha): doubt; आः (āḥ): whose; आयतात्मानः (āyatātmānaḥ): with minds established; द्वेधाभावः (dvedhābhāvaḥ): absence of doubt;द्वैधं (dvaidhaṃ): duality; संशयो (saṃśayo): doubt; विपर्ययो (viparyayo): misconception; वा (vā): or; तत् (tat): that; च (ca): and; उक्तम् (uktam): said;]

Those whose impurities have diminished become 'chinnadvaidhā' and 'ayatātmānaḥ'. It means absence of doubt. The word 'dvaidha' means doubt, and it also means misconception. Thus, it is said:

"विपर्ययः संशयो वा यद् द्वैधं त्वकृतात्मनाम्। ज्ञानासिना तु तच्छित्त्वा मुक्तसङ्गः परं व्रजेत्॥"

इति च।

"viparyayaḥ saṁśayo vā yad dvaidhaṁ tvakr̥tātmanām। jñānāsinā tu tacchittvā muktasaṅgaḥ paraṁ vrajet॥"

iti ca।

[विपर्ययः (viparyayaḥ): misconception; संशयो (saṃśayo): doubt; वा (vā): or; यद् (yad): that which; द्वैधं (dvaidhaṃ): duality; त्वकृतात्मनाम् (tvakṛtātmanām): among those with impure intellect; ज्ञानासिना (jñānāsinā): by one who has knowledge; आसिन् (āsin): one who has; आ (ā): by; तु (tu): but; तत् (tat): that; छित्त्वा (chittvā): having cut off; मुक्तसङ्गः (muktasaṅgaḥ): free from attachment; परं (paraṃ): to the supreme; व्रजेत् (vrajet): one attains;]

[iti ca = stated thus;]

"The misconception and doubt is called 'dvaidha', that arises among those with impure intellect. It should be cutoff with the help of knowledge to become free from attachment, and to attain the supreme Lord."

- stated thus.

छिन्नद्वैधाः ते एव अयतात्मानः छिन्नद्वैधायतात्मानः दीर्घमनः सर्वज्ञाः इत्यर्थः। तत एव छिन्नद्वैधाः। तच्चोक्तम्-

chinnadvaidhāḥ te eva ayatātmānaḥ chinnadvaidhāyatātmānaḥ dīrghamanaḥ sarvajñāḥ ityarthaḥ। tata eva chinnadvaidhāḥ। taccoktam

[छिन्नद्वैधाः (chinnadvaidhāḥ): those whose doubt has been cut off; ते (te): they; एव (eva): indeed; अयतात्मानः (ayatātmānaḥ): with controlled minds; छिन्नद्वैधाः (chinnadvaidhāḥ): those whose duality has been cut off; आयतात्मानः (āyatātmānaḥ): with controlled minds; दीर्घमनः (dīrghamanaḥ): possessing profound intellect; सर्वज्ञाः (sarvajñāḥ): all-knowing; इत्यर्थः (ityarthaḥ): that meaning; तत् (tat): that; एव (eva): indeed; छिन्नद्वैधाः (chinnadvaidhāḥ): those whose duality has been cut off; तत् (tat): that; च (cha): and; उक्तम् (uktam): said;]

Those whose doubt has been cut off can only become 'ayatātma', i.e. pocessing controlled minds. Thus 'chinnadvaidhāyatātmānaḥ' are those possessing profound intellect and who are all-knowing. Because they are all-knowing, they will be able to cut off any doubts. Hence, it is said:

"क्षीणपापा महद् ज्ञात्वा जायन्ते गतसंशयाः।"

इति।

"kṣīṇapāpā mahad jñātvā jāyante gatasaṁśayāḥ।"

iti।

[क्षीणपापा (kṣīṇapāpā): having diminished defective imprints; महद् (mahad): greatly; ज्ञात्वा (jñātvā): having known; जायन्ते (jāyante): arise; गतसंशयाः (gatasamśayāḥ): doubts are dispelled;]

[iti = thus;]

"Having diminished defective imprints, knowledge of the 'mahat' (the great prakrti principle) arises, and doubts are dissolved."

- stated thus.

छिन्नद्वैधाः यतात्मानः इति वा ॥२५॥

chinnadvaidhāḥ yatātmānaḥ iti vā ॥25॥

[छिन्नद्वैधाः (chinnadvaidhāḥ): having cut off duality; यतात्मानः (yatātmānaḥ): those whose minds are controlled; इति (iti): thus; वा (vā): or;]

It can also be interpreted as 'having a controlled mind because of overcoming the doubt'.