A learned Brāhmin, a learned intelligent man, who is very advanced with material academical knowledge, vidyā-vinaya-sampanne, and he is very gentle and cultured, such a intelligent man, vidyā-vinaya-sampanne brāhmaṇe gavi, a cow, hastini, an elephant, and śuni . . . śuni . . . śuni means a dog, and śva-pāke, and the dog-eater. Dog-eater.
There is a class who eat dog, dog-eater. So paṇḍitāḥ sama-darśinaḥ. One who is in the transcendental position, he does not discriminate in that way, because he understands that they are different living entities under different dress only, but he sees, visualize, the spiritual identity, and he has nothing to do with their activities. He is in transcendental position, and he is concerned with the Kṛṣṇa consciousness in his activities. He becomes callous with the activities of this world.
Just like in the Caitanya-caritāmṛta the author says that in this material world, which is illusion, our, I mean to say, division that "This is good; this is bad," these are all mental speculation only. In the higher stage they see that in the material bondage nobody is in goodness; everyone is in trouble. So this material calculation that, "This is good, this is bad," and "This is happy and this is miserable," in the transcendental position they think that they are all equal. Ihaiva tair jitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ (BG 5.19).
Now, one who is situated in such transcendental position of mind, then, ihaiva tair jitaḥ sargaḥ, then in this very body he has conquered rebirth. He has conquered rebirth. The whole position is that we want to stop rebirth, rebirth in this material world.