र्यया मुमुक्षुस्तरते दुरत्ययम् ।
भवार्णवं मृत्युपथं विपश्चितः
परात्मभूतस्य कथं पृथङ्मतिः ॥१३॥
yasyeritÄ sÄá¹…khyamayÄ« dá¹›á¸heha naur
yayÄ mumuká¹£us tarate duratyayam
bhavÄrṇavaá¹ má¹›tyu-pathaá¹ vipaÅ›citaḥ
parÄtma-bhÅ«tasya kathaá¹ pá¹›thaá¹…-matiḥ
yasya - by whom; Ä«ritÄ - had been explained; sÄá¹…khya-mayÄ« - having the form of the philosophy analyzing the material world (SÄá¹…khya philosophy); dá¹›á¸hÄ - very strong (to deliver people from this material world); iha - in this material world; nauḥ - a boat; yayÄ - by which; mumuká¹£uḥ - a person desiring to be liberated; tarate - can cross over; duratyayam - very difficult to cross; bhava-arṇavam - the ocean of nescience; má¹›tyu-patham - a material life of repeated birth and death; vipaÅ›citaḥ - of a learned person; parÄtma-bhÅ«tasya - who has been elevated to the transcendental platform; katham - how; pá¹›thak-matiḥ - a sense of distinction (between enemy and friend).
Kapila Muni enunciated in this material world the SÄá¹…khya philosophy, which is a strong boat with which to cross over the ocean of nescience. Indeed, a person eager to cross the ocean of the material world may take shelter of this philosophy. In such a greatly learned person, situated on the elevated platform of transcendence, how can there be any distinction between enemy and friend?
One who is promoted to the transcendental position (brahma-bhÅ«ta) is always jubilant (prasannÄtmÄ). He is unaffected by the false distinctions between good and bad in the material world. Therefore, such an exalted person is samaḥ sarveá¹£u bhÅ«teá¹£u; that is to say, he is equal toward everyone, not distinguishing between friend and enemy. Because he is on the absolute platform, free from material contamination, he is called parÄtma-bhÅ«ta or brahma-bhÅ«ta. Kapila Muni, therefore, was not at all angry at the sons of Sagara MahÄrÄja; rather, they were burnt to ashes by the heat of their own bodies.
