There are three guṇa, modes: ignorance, passion and goodness. So if we can, somehow or other, can avoid the low-grade modes, namely ignorance and passion, then naturally we come to the platform of goodness. That is also not sufficient. Therefore it is said here, naṣṭa-prāyeṣu, almost finished all dirty things. "No, I am now situated in goodness, in brahminical qualifications." So the śāstra says it is all right. But still it is dirty.
Because in the Bhagavad-gītā it is described that that is also a cause of bondage. "I am very learned. I am now become brāhmin." So he does not know that is also this false ego that, "I am brāhmin. I am very learned. I am very advanced." This is also cause of bondage. He does not know that. Simply to become free from the modes of ignorance and passion is not sufficient. One must be free from the modes of goodness also, the so-called goodness. Then you come to the transcendental platform. That is called sarvopādhi-vinirmuktam (CC Madhya 19.170).
These are upādhis. "I am a good man," "I am a bad man," both of them are designations. From spiritual point of view, there is no difference between good man and bad man. Caitanya-caritāmṛta says, dvaite bhadrābhadra sakali samāna (CC Antya 4.176). So long you are in the material platform, the so-called goodness and badness, they are all the same—because you are in the material platform.
So to become a very good man . . . just like an ideal good man was Gandhi. Or somebody else. We are giving, because Gandhi's respected all over the world as a very good man. That's a fact. But that is not sufficient. That is not sufficient. Therefore the śāstra says that you should become free from becoming a good man or bad man. You must become a devotee. That is required. To become a good man of this world is not a very good qualification.