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No distinction between (Books)

Bhagavad-gita As It Is

BG Chapters 1 - 6

BG 4.5, Purport:

We may also note herein that a living entity forgets everything due to his change of body, but the Lord remembers because He does not change His sac-cid-ānanda body. He is advaita, which means there is no distinction between His body and Himself. Everything in relation to Him is spirit—whereas the conditioned soul is different from his material body. And because the Lord's body and self are identical, His position is always different from that of the ordinary living entity, even when He descends to the material platform.

BG Chapters 7 - 12

BG 9.19, Purport:

Kṛṣṇa, by His different energies, diffuses heat and light through the agency of electricity and the sun. During summer season it is Kṛṣṇa who checks rain from falling from the sky, and then during the rainy season He gives unceasing torrents of rain. The energy which sustains us by prolonging the duration of our life is Kṛṣṇa, and Kṛṣṇa meets us at the end as death. By analyzing all these different energies of Kṛṣṇa, one can ascertain that for Kṛṣṇa there is no distinction between matter and spirit, or, in other words, He is both matter and spirit. In the advanced stage of Kṛṣṇa consciousness, one therefore makes no such distinctions. He sees only Kṛṣṇa in everything.

BG 9.32, Purport:

It is clearly declared here by the Supreme Lord that in devotional service there is no distinction between the lower and higher classes of people. In the material conception of life there are such divisions, but for a person engaged in transcendental devotional service to the Lord there are not. Everyone is eligible for the supreme destination.

Srimad-Bhagavatam

SB Canto 1

SB 1.4.5, Translation:

While Śrī Vyāsadeva was following his son, beautiful young damsels who were bathing naked covered their bodies with cloth, although Śrī Vyāsadeva himself was not naked. But they had not done so when his son had passed. The sage inquired about this, and the young ladies replied that his son was purified and when looking at them made no distinction between male and female. But the sage made such distinctions.

SB 1.10.19, Purport:

In the transcendental world there is nothing contradictory, whereas in the relative world everything has its opposite. In the relative world white is the opposite conception of black, but in the transcendental world there is no distinction between white and black. Therefore the sounds of benedictions uttered by the learned brāhmaṇas here and there appear to be contradictory in relation with the Absolute Person, but when they are applied to the Absolute Person they lose all contradiction and become transcendental.

SB Canto 2

SB 2.9.8, Purport:

Lord Brahmā heard the occult sound tapa, but he did not see the person who vibrated the sound. And still he accepted the instruction as beneficial for him, and therefore he engaged himself in meditation for one thousand celestial years. One celestial year is equal to 6 x 30 x 12 x 1000 of our years. His acceptance of the sound was due to his pure vision of the absolute nature of the Lord. And due to his correct vision, he made no distinction between the Lord and the Lord's instruction. There is no difference between the Lord and sound vibration coming from Him, even though He is not personally present. The best way of understanding is to accept such divine instruction, and Brahmā, the prime spiritual master of everyone, is the living example of this process of receiving transcendental knowledge.

SB Canto 3

SB 3.5.4, Purport:

All transcendentalists other than devotees make no distinction between the individual soul and the Supersoul because they miscalculate the Superconsciousness and the individual consciousness to be one and the same. Such miscalculation by the nondevotees makes them unfit to receive any direction from within, and therefore they are bereft of the direct cooperation of the Lord. After many, many births, when such a nondualist comes to sense that the Lord is worshipable and that the devotee is simultaneously one with and different from the Lord, then only can he surrender unto the Lord, Vāsudeva.

SB 3.6.36, Purport:

The tridaṇḍi-sannyāsī of the Vaiṣṇava school accepts three rods, representing the vow to engage in the service of the Lord with body, mind and speech, whereas the ekadaṇḍi-sannyāsī takes the vow to become one with the Supreme. Since the Lord is the Absolute, there is no distinction between Him and His glories. The glories of the Lord as chanted by the Vaiṣṇava sannyāsī are as substantial as the Lord Himself, and thus while glorifying the Lord the devotee becomes one with Him in transcendental interest, although he remains eternally a transcendental servitor. This simultaneously one and different position of the devotee makes him eternally purified, and thus his life becomes a complete success.

SB 3.15.9, Purport:

Because of complete darkness throughout the universe, the regular activities and engagements of all the different planets were suspended. In the North and South Poles of this planet there are sometimes no divisions of day and night; similarly, when the sunlight does not approach the different planets within the universe, there is no distinction between day and night.

SB 3.15.49, Purport:

Those who are devotees of the Lord are not afraid of any condition of life, provided there is constant engagement in the service of the Lord. It is said of the nārāyaṇa-para, or those who are devotees of Nārāyaṇa, the Supreme Personality of Godhead, na kutaścana bibhyati (SB 6.17.28). They are not afraid of entering a hellish condition, for since they are engaged in the transcendental loving service of the Lord, heaven or hell is the same for them. In material life both heaven and hell are one and the same because they are material; in either place there is no engagement in the Lord's service. Therefore those who are engaged in the service of the Lord see no distinction between heaven and hell; it is only the materialists who prefer one to the other.

SB 3.27.16, Purport:

The Māyāvādī philosophers' position is that at the ultimate issue the individual is lost, everything becomes one, and there is no distinction between the knower, the knowable and knowledge. But by minute analysis we can see that this is not correct. Individuality is never lost, even when one thinks that the three different principles, namely the knower, the knowable and knowledge, are amalgamated or merged into one. The very concept that the three merge into one is another form of knowledge, and since the perceiver of the knowledge still exists, how can one say that the knower, knowledge and knowable have become one?

SB Canto 4

SB 4.22.27, Purport:

When one is completely fixed in the service of the Lord, he is a liberated person in any condition of life. He is called jīvan-muktaḥ, liberated even within this body. In such a liberated condition, there is no distinction between actions for sense gratification and actions for liberation. When one is liberated from the desires of sense gratification, he has no longer to suffer the reactions of lamentation or illusion. Activities performed by the karmīs and jñānīs are subject to lamentation and illusion, but a self-realized liberated person acting only for the Supreme Personality of Godhead experiences none.

SB 4.28.42, Purport:

In the advanced stage of devotional service, the devotee does not see anything separate between his own interests and those of the Supreme Personality of Godhead. Both interests become one, for the devotee does not act for a separate interest. Whatever he does, he does in the interest of the Supreme Personality of Godhead. At that time he sees everything in the Supreme Personality of Godhead and the Supreme Personality of Godhead in everything. Having attained this stage of understanding, he sees no distinction between the spiritual and material worlds.

SB 4.30.37, Purport:

Devotees like the great sage Nārada, who travel all over to preach, are called goṣṭhānandī. Nārada Muni is always wandering throughout the universe just to create different types of devotees. Nārada even made a hunter a devotee. He also made Dhruva Mahārāja and Prahlāda devotees. Actually, all devotees are indebted to the great sage Nārada, for he has wandered both in heaven and in hell. A devotee of the Lord is not even afraid of hell. He goes to preach the glories of the Lord everywhere—even in hell—because there is no distinction between heaven and hell for a devotee.

SB Canto 5

SB 5.2.11, Purport:

Āgnīdhra appreciated Pūrvacitti's raised breasts. After seeing the girl's breasts, he became almost mad. Nevertheless, he could not recognize whether Pūrvacitti was a boy or a girl, for as a result of his austerity, he saw no distinction between the two. He therefore addressed her with the word dvija, "O brāhmaṇa."

SB 5.12.11, Purport:

There is no difference between Kṛṣṇa's inner self and outward body. Kṛṣṇa is pūrṇa, the complete whole. There is no distinction between His body and soul as there is between ours. Sometimes so-called scholars, not knowing the constitutional position of Kṛṣṇa, mislead people by saying that the Kṛṣṇa within is different from the Kṛṣṇa without. When Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65), so-called scholars advise the reader that it is not the person Kṛṣṇa to whom we must surrender but the Kṛṣṇa within. So-called scholars, Māyāvādīs, cannot understand Kṛṣṇa with their poor fund of knowledge. One should therefore approach an authorized person to understand Kṛṣṇa. The spiritual master has actually seen Kṛṣṇa; therefore he can explain Him properly.

SB Canto 6

SB 6.2.41, Purport:

If one worships the Deity in the temple, one's mind will naturally be absorbed in thought of the Lord and His form. There is no distinction between the form of the Lord and the Lord Himself. Therefore bhakti-yoga is the most easy system of yoga. Yogīs try to concentrate their minds upon the form of the Supersoul, Viṣṇu, within the heart, but this same objective is easily achieved when one's mind is absorbed in the Deity worshiped in the temple. In every temple there is a transcendental form of the Lord, and one may easily think of this form. By seeing the Lord during ārati, by offering bhoga and by constantly thinking of the form of the Deity, one becomes a first-class yogī.

SB 6.14.5, Purport:

"Those who are thus bewildered are attracted by demoniac and atheistic views. In that deluded condition, their hopes for liberation, their fruitive activities and their culture of knowledge are all defeated." Such persons do not know that Kṛṣṇa's body is not material. There is no distinction between Kṛṣṇa's body and His soul, but because less intelligent men see Kṛṣṇa as a human being, they deride Him. They cannot imagine how a person like Kṛṣṇa could be the origin of everything (govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **). Such persons are described as moghāśāḥ, baffled in their hopes. Whatever they desire for the future will be baffled. Even if they apparently engage in devotional service, they are described as moghāśāḥ because they ultimately desire to merge into the Brahman effulgence.

SB 6.16.10, Translation:

For this living entity, no one is dear, nor is anyone unfavorable. He makes no distinction between that which is his own and that which belongs to anyone else. He is one without a second; in other words, he is not affected by friends and enemies, well-wishers or mischief-mongers. He is only an observer, a witness, of the different qualities of men.

SB 6.17.20, Purport:

If one falls into a mine of salt, he tastes only salt wherever he goes. Similarly, this material world is full of miseries. The so-called temporary happiness of the world is also misery, but in ignorance we cannot understand this. That is the actual position. When one comes to his senses—when he becomes Kṛṣṇa conscious—he is no longer concerned with the various conditions of this material world. He is not concerned with happiness or distress, curses or favors, or heavenly or hellish planets. He sees no distinction between them.

SB Canto 7

SB 7.6.25, Purport:

Prahlāda Mahārāja said, aguṇena ca kāṅkṣitena: if one is engaged in the transcendental loving service of the lotus feet of the Lord, he does not need anything in terms of dharma, artha, kāma or mokṣa. In Śrīmad-Bhāgavatam, therefore, in the beginning of the transcendental literature, it is said, dharmaḥ projjhita-kaitavo 'tra (SB 1.1.2). Dharma, artha, kāma and mokṣa are kaitava—false and unnecessary. Nirmatsarāṇām, persons who are completely transcendental to the material activities of separateness, who make no distinction between "mine" and "yours," but who simply engage in the devotional service of the Lord, are actually fit to accept bhāgavata-dharma (dharmān bhagavatān iha).

SB 7.7.55, Purport:

A devotee sees everyone and everything in relationship with Nārāyaṇa (nārāyaṇam ayam). Everything is an expansion of Nārāyaṇa's energy. Just as those who are greedy see everything as a source of money-making and those who are lusty see everything as being conducive to sex, the most perfect devotee, Prahlāda Mahārāja, saw Nārāyaṇa even within a stone column. This does not mean, however, that we must accept the words daridra-nārāyaṇa, which have been manufactured by some unscrupulous person. One who actually envisions Nārāyaṇa everywhere makes no distinction between the poor and the rich. To single out the daridra-nārāyaṇas, or poor Nārāyaṇa, and reject the dhani-nārāyaṇa, or rich Nārāyaṇa, is not the vision of a devotee. Rather, that is the imperfect vision of materialistic persons.

SB 7.8.5, Purport:

Kula-bheda-karādhama: by his actions, Prahlāda Mahārāja made great personalities who established big, big families seem insignificant. Everyone is interested in his own family and in making his dynasty famous, but Prahlāda Mahārāja was so liberal that he made no distinction between one living entity and another. Therefore he was greater than the great prajāpatis who established their dynasties.

SB 7.9.27, Translation:

Unlike an ordinary living entity, my Lord, You do not discriminate between friends and enemies, the favorable and the unfavorable, because for You there is no conception of higher and lower. Nonetheless, You offer Your benedictions according to the level of one's service, exactly as a desire tree delivers fruits according to one's desires and makes no distinction between the lower and the higher.

SB Canto 8

SB 8.3.7, Purport:

This verse describes the qualifications for devotees or persons highly elevated in spiritual consciousness. Devotees are always equal to everyone, seeing no distinction between lower and higher classes. paṇḍitāḥ sama-darśinaḥ (BG 5.18). They look upon everyone as a spirit soul who is part and parcel of the Supreme Lord. Thus they are competent to search for the Supreme Personality of Godhead. Understanding that the Supreme Personality of Godhead is the friend of everyone (suhṛdaṁ sarva-bhūtānām (BG 5.29)), they act as friends of everyone on behalf of the Supreme Lord. Making no distinction between one nation and another or one community and another, they preach Kṛṣṇa consciousness, the teachings of Bhagavad-gītā, everywhere. Thus they are competent to see the lotus feet of the Lord. Such preachers in Kṛṣṇa consciousness are called paramahaṁsas. As indicated by the word vimukta-saṅga, they have nothing to do with material conditions. One must take shelter of such a devotee in order to see the Supreme Personality of Godhead.

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 6.14-15, Purport:

"The soul is given different types of bodies. For example, were souls not given varieties of tree bodies, the different varieties of fruits and flowers could not be produced. Each class of tree produces a particular kind of fruit and flower; it is not that there is no distinction between the different classes. An individual tree does not produce flowers of different colors or fruits of different tastes. There are demarcated classes, as we find them among humans, animals, birds and other species. There are innumerable living entities, and their activities, performed in the material world according to the different qualities of the material modes of nature, give them the chance to have different kinds of lives."

CC Adi 7.116, Purport:

If there were no one to control, there would be no meaning to the conception of the supreme controller (īśvara), just as there is no meaning to a king without his subjects. If all the subjects became king, there would be no distinction between the king and an ordinary citizen. Thus for the Lord to be the supreme controller there must be a creation to control.

CC Adi 9.25, Purport:

This tree of devotional service is not of this material world. It grows in the spiritual world, where there is no distinction between one part of the body and another. It is something like a tree of sugar, for whichever part of such a tree one tastes, it is always sweet. The tree of bhakti has varieties of branches, leaves and fruits, but they are all meant for the service of the Supreme Personality of Godhead.

CC Madhya-lila

CC Madhya 1.41, Purport:

There is nothing to compare with the two-armed form of the Lord. In the spiritual world (vaikuṇṭha-jagat) there is no distinction between the owner of the body and the body itself. In the material world the owner of the body is called the soul, and the body is called a material manifestation. In the Vaikuṇṭha world, however, there is no such distinction.

CC Madhya 10.54, Purport:

Those who are highly advanced in spiritual understanding do not care about a person's material condition. A spiritually advanced person sees the spiritual identity of every living being, and consequently he makes no distinction between a learned brāhmaṇa, a dog, a caṇḍāla or anyone else. He is not influenced by the material body but sees a person's spiritual identity.

CC Madhya 13.139, Purport:

Temple Deity worship is realized by the devotees to be the same as direct service to the Lord. The Deity is known as the arcā-vigraha or arcā-avatāra, an incarnation of the Supreme Lord in the form of a material manifestation (brass, stone or wood). Ultimately there is no difference between Kṛṣṇa manifest in matter or Kṛṣṇa manifest in spirit because both are His energies. For Kṛṣṇa, there is no distinction between matter and spirit. His manifestation in material form, therefore, is as good as His original form, sac-cid-ānanda-vigraha (Bs. 5.1).

CC Madhya 14.45, Purport:

One can overcome the spell of māyā and attain the transcendental platform by agreeing to engage in the devotional service of the Lord. Devotional service begins with śravaṇaṁ kīrtanam; (SB 7.5.23) therefore Śrī Caitanya Mahāprabhu advised the beggars to chant the Hare Kṛṣṇa mahā-mantra for elevation to the transcendental position. On the transcendental platform, there is no distinction between the rich, the middle class and the poor.

CC Madhya 17.31, Purport:

Śrī Caitanya Mahāprabhu was the Supreme Personality of Godhead playing the part of a very great, advanced devotee. On the mahā-bhāgavata platform, the devotee makes no distinction between friends and enemies. On that platform he sees everyone as a servant of Kṛṣṇa. As stated in the Bhagavad-gītā (5.18):

vidyā-vinaya-sampanne brāhmaṇe gavi hastini
śuni caiva śva-pāke ca paṇḍitāḥ sama-darśinaḥ

"The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog, and a dog-eater (outcaste)."

CC Antya-lila

CC Antya 3.201, Purport:

The philosophy enunciated by the Māyāvādīs is called ghaṭa-paṭiyā ("pot-and-earth") philosophy. According to this philosophy, everything is one. Such philosophers see no distinction between a pot made of earth and the earth itself, reasoning that anything made of earth, such as different pots, is also the same earth. Since Gopāla Cakravartī was a ghaṭa-paṭiyā logician, a gross materialist, what could he understand about the transcendental devotional service of the Lord?

CC Antya 4.174, Purport:

Śrī Caitanya Mahāprabhu told Sanātana Gosvāmī, "Since you are a Vaiṣṇava, your body is spiritual, not material. Therefore you should not consider this body to be subjected to superior or inferior qualities. Moreover, I am a sannyāsī. Therefore even if your body were material, a sannyāsī should see no distinction between a good body and a bad body."

CC Antya 4.175, Translation:

“"Anything not conceived in relationship to Kṛṣṇa should be understood to be illusion (māyā). None of the illusions uttered by words or conceived in the mind are factual. Because illusion is not factual, there is no distinction between what we think is good and what we think is bad. When we speak of the Absolute Truth, such speculations do not apply."

CC Antya 5.114, Purport:

For the ordinary living being in material existence there is a division or distinction between the body and the owner of the body. In spiritual existence, however, there is no such distinction, for the body is the owner himself and the owner is the body itself. In spiritual existence, everything must be spiritual. Therefore there is no distinction between the body and its owner.

CC Antya 5.118, Purport:

Thus one who thinks that the body of Lord Jagannātha is made of matter and who distinguishes between Lord Jagannātha's body and His soul is condemned, for he is an offender. A pure devotee who knows the science of Kṛṣṇa consciousness makes no distinction between Lord Jagannātha and His body. He knows that they are identical, just as Lord Kṛṣṇa and His soul are one and the same.

CC Antya 5.118, Purport:

When one's eyes are purified by devotional service performed on the spiritual platform, one can actually envision Lord Jagannātha and His body as being completely spiritual. The advanced devotee, therefore, does not see the worshipable Deity as having a soul within a body like an ordinary human being. There is no distinction between the body and the soul of Lord Jagannātha, for Lord Jagannātha is sac-cid-ānanda-vigraha (Bs. 5.1), just as the body of Kṛṣṇa is sac-cid-ānanda-vigraha. There is actually no difference between Lord Jagannātha and Śrī Caitanya Mahāprabhu, but the ignorant poet from Bengal applied a material distinction to the body of Lord Śrī Jagannātha.

CC Antya 5.119, Purport:

There is a distinction between the body and the soul of the materially existing living being, but because Śrī Caitanya Mahāprabhu and Lord Jagannātha do not possess material bodies, there is no distinction between Their bodies and souls. On the spiritual platform, body and soul are identical; there is no distinction between them.

CC Antya 5.121, Purport:

According to the considerations of Māyāvādī fools, the Supreme Personality of Godhead accepts a material body when He appears in the material world. A Vaiṣṇava, however, knows perfectly well that for Kṛṣṇa, Lord Jagannātha or Śrī Caitanya Mahāprabhu—unlike for ordinary human beings—there is no distinction between the body and the soul. Even in the material world His Lordship retains His spiritual identity; therefore Lord Kṛṣṇa exhibited all opulences even in His childhood body. There is no distinction between the body and the soul of Kṛṣṇa; whether He is in His childhood body or His youthful body, He is always identical with His body. Even though Kṛṣṇa appears like an ordinary human being, He is never subjected to the rules and regulations of the material world.

CC Antya 5.122, Translation:

“At no time is there a distinction between the body and the soul of the Supreme Personality of Godhead. His personal identity and His body are made of blissful spiritual energy. There is no distinction between them.

CC Antya 5.122, Purport:

Lord Kṛṣṇa, the son of Nanda Mahārāja, is advaya-jñāna; in other words, there is no distinction between His body and His soul, for His existence is completely spiritual. According to the verse from Śrīmad-Bhāgavatam beginning with the words vadanti tat tattva-vidas tattvam (1.2.11), the Absolute Truth is always to be understood from three angles of vision as Brahman, Paramātmā and Bhagavān. Unlike the objects of the material world, however, the Absolute Truth is always one and always the same. Thus there is no distinction between His body and His soul. His form, name, attributes and pastimes, therefore, are completely distinct from those of the material world. One should know perfectly well that there is no difference between the body and the soul of the Supreme Personality of Godhead. When one conceives of a distinction between His body and His soul, one is immediately conditioned by material nature. Because a person in the material world makes such distinctions, he is called baddha-jīva, a conditioned soul.

CC Antya 5.123, Translation:

“"There is no distinction between the body and the soul of the Supreme Personality of Godhead at any time."

Other Books by Srila Prabhupada

Krsna, The Supreme Personality of Godhead

Krsna Book 14:

“I can also understand that Your appearance as a small cowherd boy, a child of the cowherd men, is not at all a material activity. You are so much obliged by their affection that You are here to inspire them with more loving service by Your transcendental presence. In Vṛndāvana there is no distinction between material and spiritual because everything is dedicated to Your loving service. My dear Lord, Your Vṛndāvana pastimes are simply to inspire Your devotees. If someone takes Your Vṛndāvana pastimes to be material, he will be misled.

Krsna Book 16:

The Nāgapatnīs began to offer their prayers as follows: “O dear Lord, You are equal to everyone. For You there is no distinction between Your sons, friends or enemies. Therefore the punishment which You have so kindly offered to Kāliya is exactly befitting.

Krsna Book 29:

We shall simply be satisfied by being Your maidservants. If You accuse us, however, of encouraging prostitution, then we can only ask, Where is that woman within these three worlds who is not captivated by Your beauty and the rhythmic songs vibrated by Your transcendental flute? Within these three worlds there is no distinction between men and women in relation to You because both men and women belong to the marginal potency, or prakṛti. No one is actually the enjoyer, or the male; everyone is meant to be enjoyed by You. There is no woman within these three worlds who cannot but deviate from her path of chastity once she is attracted to You, because Your beauty is so sublime that not only men and women but also cows, birds, beasts and even trees, fruits and flowers—everyone and everything—become enchanted, and what to speak of ourselves?

Krsna Book 72:

A person who is tolerant is always prepared to tolerate everything, even though distressful. Just as a criminal can perform the most abominable acts, a greatly charitable person like you can give anything and everything for which he is asked. For a great personality like you, there is no distinction between relatives and outsiders. A famous man lives forever, even after his death; therefore, any person who is completely fit and able to execute acts which will perpetuate his good name and fame and yet does not do so becomes abominable in the eyes of great persons.

Krsna Book 87:

These four brahmacārīs, the Kumāras, are recognized scholars in the Vedas and other śāstras. Their unlimited volumes of knowledge, backed by austerities and penances, are exhibited by their sublime, ideal character. They are very amiable and gentle in behavior, and for them there is no distinction between friends, well-wishers and enemies. Being transcendentally situated, such personalities as the Kumāras are above all material considerations and are always neutral in respect to material dualities. In the discussions held among the four brothers, one of them, namely Sanandana, was selected to speak, and the other brothers became the audience to hear him.

Krsna Book 87:

The Bhagavad-gītā confirms that through all the Vedas it is Kṛṣṇa alone who has to be understood. Kṛṣṇa is always enjoying, either in the material world or in the spiritual world; because He is the supreme enjoyer, for Him there is no distinction between the material and spiritual worlds. The material world is an impediment for the ordinary living entities because they are under its control, but Kṛṣṇa, being the controller of the material world, has nothing to do with the impediments it offers.

Mukunda-mala-stotra (mantras 1 to 6 only)

Mukunda-mala-stotra mantra 2, Purport:

He appears in His original body, without any change. Also, while there is a vast difference between the ordinary living entity and his body, there is no difference between the Lord and His body because He is pure spirit. In other words, there is no distinction between His body and His soul.

Narada-bhakti-sutra (sutras 1 to 8 only)

Narada Bhakti Sutra 1, Purport:

A self-realized person also sees all living entities equally. For him, there is no distinction between the higher and lower species of life. It is also stated that a learned man does not distinguish between a wise brāhmaṇa and a dog because he sees the soul within the body, not the external bodily features. Such a perfected, self-realized person becomes eligible to understand bhakti, or devotional service to the Lord.

Page Title:No distinction between (Books)
Compiler:Labangalatika, Laksmipriya
Created:04 of Mar, 2011
Totals by Section:BG=3, SB=22, CC=19, OB=8, Lec=0, Con=0, Let=0
No. of Quotes:52