Distinguish between (Lectures)

Expressions researched:
"distinguish between" |"distinguished between" |"distinguishes between" |"distinguishing between"

Bhagavad-gita As It Is Lectures

How I shall distinguish between the qualified and the nonqualified? The qualification must be seen.

Lecture on BG 4.10 Festival at Maison de Faubourg -- Geneva, May 31, 1974:

Devotee: This gentleman says that real wisdom is not manifested by any exterior show, and that it is interior, and the real sage cannot be seen.

Prabhupāda: Cannot be seen? Then why you are taking education, taking degrees? Why you are appearing for examination in the university for degrees? It cannot be seen? If you are actually qualified in something, it must be manifested. Otherwise, everyone will say that "I am quite qualified, but you cannot see." What is this? How I shall distinguish between the qualified and the nonqualified? The qualification must be seen. That is the conclusion.

Paṇḍita, one who knows what is what, he does not distinguish between man and animal or tree. Because he knows that the living force is the same, spiritual quality that is the fragmental portion of the supreme soul, Kṛṣṇa.

Lecture on BG 7.4 -- Bombay, February 19, 1974:

So these things are discussed very broadly in our American centers, so we stick to the point that life does not come from chemical, but chemical comes from life. So I gave one crude example. Just like a tree. It is also life, because there are different forms of life, 8,400,000 forms of life. So a tree also, another form of life. One who knows what is the condition of life, paṇḍita, learned, sama-darśinaḥ.

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

(BG 5.18)

Paṇḍita, who knows what is what, he is sama-darśī, equipoised. He knows that the substance within the tree or substance with the dog or substance with the human being or substance within the brāhmaṇa or a śūdra or a dog or a caṇḍāla—the soul is the same. Therefore, he sees everyone, sama-darśinaḥ. Paṇḍitāḥ sama-darśinaḥ (BG 5.18). He does not distinguish between man and animal or tree. Because he knows that the living force is the same, spiritual quality that is the fragmental portion of the supreme soul, Kṛṣṇa. So we can understand, if we are little sober, how material things come out.

The impersonalist school, they do not distinguish between these two Brahmans.

Lecture on BG 7.28-8.6 -- New York, October 23, 1966:

So as we have several times explained that we are all Brahman, but we are part and parcel of the Brahman. Now here it is said that paramaṁ brahma, the Supreme Brahman. The Supreme Brahman means one who does not come into this material contamination. He is called Supreme Brahman. The impersonalist school, they do not distinguish between these two Brahmans. They say, "Brahman is one. This individual Brahman, this conception of individual Brahman, is māyā, illusion." That is their doctrine. But according to Vaiṣṇava doctrine, they do not accept this. Their question is, "If Brahman is Supreme, then how He comes in contact with the māyā?" A Supreme cannot be under the subordinate, subordination of anything else. If something is under subordination, he cannot be Supreme. He cannot be Supreme. That is their argument.

Jñāna, knowledge, means distinguishing between spirit and matter.

Lecture on BG 10.4 -- New York, January 3, 1967:

So jñāna, knowledge, means distinguishing between spirit and matter. And this knowledge should be cultivated and taken full advantage in this life. That is successful life.

The Māyāvādī philosophers, they cannot distinguish between the jīva soul, jīvātmā, and Paramātmā. They know it, but because they are monists, to establish their theory, they say there is no two, there is one.

Lecture on BG 13.4 -- Paris, August 12, 1973:

So both Kṛṣṇa and the living entity are sitting in one tree. That is stated in the Upaniṣad. Two birds are sitting in one tree. One is eating the fruit of the tree and other is simply witnessing. The witnessing bird is Kṛṣṇa. And the bird who is eating the fruits of the tree, he is the living entity. The Māyāvādī philosophers, they cannot distinguish between the jīva soul, jīvātmā, and Paramātmā. They know it, but because they are monists, to establish their theory, they say there is no two, there is one. No. Kṛṣṇa says two. One kṣetrajñaḥ, the jīvātmā, and the other kṣetrajñaḥ He is, Kṛṣṇa. The difference between the two is that the individual living entity knows only about his kṣetra, body, but the other living entity, the supreme living entity, He knows all the bodies, everywhere, anywhere, throughout the whole creation. Sarvasya cāhaṁ hṛdi sanniviṣṭo (BG 15.15). This is the difference.