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Two different... (Lectures)

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG 2.13 -- New York, March 11, 1966:

Soul never can be cut into pieces. You see? Just like here is a paper. I can, I can tore this paper into pieces, but it is not possible for the soul. Then it, then it loses its eternity or its stability. You see? So we cannot compare ether with soul because they are two different subject matters. You see? Analogy... Now, those who, those who are present here, those who have knowledge of logic, analogy... Analogy is possible when the two things are... When there are greatest number of similarities of two things, then there can be analogy. Otherwise there is no question of ana..., analogy. Just like if I say, "Oh, this lady's face is just like moon," now there must be some similarity in this face and the moon. As the moon is bright and a very beautiful looker, therefore this face must be very beautiful and very bright. But if the face is ugly, how can I compare with this moon? So whenever we make some analogy, there must be points, greater number of points of similarity. Now, here ether is a material thing, and soul is spiritual thing, so there is no similarity at all. At all. And besides that...

Lecture on BG 2.13 -- Public Lecture With German Translation Throughout -- Hamburg, September 10, 1969:

I have already explained that God and His name, the one, Absolute. In the material world, your name and you person, they are two different things. That is difference between God and you. So therefore, by chanting God's name, you actually contact with God. But in the material world that is not possible. Suppose I am thirsty, I want water. If I chant "water, water," it will not act. But in the case of chanting the holy name of God, it is as good as to associate with God. Try to understand. This is the absolute and relative relationship. It is stated in the Vedic literature that nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ, pūrṇaḥ śuddho nitya-mukto 'bhinnatvān nāma-nāminoḥ (CC Madhya 17.133).

Lecture on BG 2.31 -- London, September 1, 1973:

So because we have got body and soul, two different things, we are combination, body and soul. That is already explained very nicely in so many ways. So actually sva-dharma means the occupation of the soul. Because in the material condition we do not understand what I am—whether I am this body or I am soul. Mostly people they do not know that one is soul, not this body. Body is the dress or outward covering, external covering. Subtle covering and gross covering. But so long one is in the bodily concept of life, so one has got different occupational duty according to the conception of the body. So the nature is being conducted by three modes of nature.

Lecture on BG 2.62-72 -- Los Angeles, December 19, 1968:

Now, here is the... A materialistic person, he has his desires. Suppose he is doing some business, he is getting money. So he fulfills his desire in materialistic way. But a Kṛṣṇa conscious person, suppose he is doing in the same way, he is also planning or doing something after (for?) Kṛṣṇa consciousness. So these two different spheres of activities are not on the same level. Go on.

Lecture on BG 3.27 -- Madras, January 1, 1976:

He's talking about (Sanskrit), all these things. Arjuna questioned Kṛṣṇa. He asked the difference between the two kinds of worship. One is the worshiping the form; other is worshiping the guṇas (?). And actually we find it difficult to understand. What can you enlighten us on this point, that why Kṛṣṇa has given a different type of (?) and these two different type worships? One is the form worship; another is the formless worship, which He explains to Arjuna.

Lecture on BG 4.14-19 -- New York, August 3, 1966:

Not necessarily that because a man is very rich, therefore he has got a very good brain also. No, not necessarily. Neither good brain can produce richness. Even there is one man, he's very intelligent man, but in the field of activities, he remains a poor man. So neither intelligence is the cause of richness, nor richness is the cause of intelligence. These are two different things. But if one is pious, then his, as reaction of his pious acts, he becomes rich, he becomes wealthy, he becomes beautiful, he becomes learned. These things are stated in the scriptures. Janmaiśvarya-śruta-śrībhiḥ (SB 1.8.26). Janma-aiśvarya, four things, janma-aiśvarya-śruta... Janma means birth, aiśvarya means richness, and śruta means education. Is that point clear?

Lecture on BG 7.1 -- Sydney, February 16, 1973:

Yoga actually means to make your connection with the Supreme Lord. That is yoga. Yoga means addition, connect. And viyoga... The opposite word is viyoga. Just like addition and subtraction. Similarly, the yoga, and the opposite word is viyoga, or viyoga. Viyoga means when we are detached from God, and yoga means when we are attached to God. This the two different words. So here it is recommended, yogaṁ yuñjan mad-āśrayaḥ.

Lecture on BG 9.1 -- Vrndavana, April 17, 1975:

So that is guhya. Guhya means confidential. To become brahma-bhūtaḥ, brahma-jñānī, that is guhya.

And brahmeti paramātmeti. When you understand Paramātmā... Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Paramātmā means ātmā and Paramātmā. There are two different souls. One is... Paramātmā means He is present everywhere. That is Paramātmā. The Māyāvādīs say there is no difference between ātmā and Paramātmā, but that is not the fact. Ātmā means present within this body. I am ātmā; you are ātmā. Dehino 'smin yathā dehe (BG 2.13). Asmin dehe, in this body. I am ātmā, you are ātmā, but I am not Paramātmā. Paramātmā is different thing.

Lecture on BG 9.4 -- Calcutta, March 9, 1972:

Now Kṛṣṇa is therefore explaining that the, whatever you are seeing in this material world... What is this material world? This material world is combination of the spiritual and material energy of Kṛṣṇa. Parasya brahmaṇaḥ śaktiḥ. There are two different energies of Brahman. Sarvedam akhilaṁ jagat. What is this Calcutta city? Calcutta city means the earth, water, air, fire, sky. These are material elements, gross elements. Mind, intelligence and ego, these are the subtle elements. These eight elements, Kṛṣṇa's energy, and beyond this energy, aparayam, these are inferior energy. Beyond this inferior, super..., inferior energy there is a superior energy.

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.1 -- Caracas, February 21, 1975:

Therefore God is unlimited. God is not limited to become gigantic universal form, but He is also able to enter within the atom. Therefore, in the Vedic language God is described, aṇor aṇīyān mahato mahīyān: "He is greater than the greatest and the smaller than the smallest." God has expanded Himself in two different types. He has expanded Himself as svāṁśa, or personal expansion, and another expansion is vibhinnāṁśa, separated expansion. So God expands Himself personally.

Lecture on SB 1.2.6 -- London, August 27, 1971:

Pradyumna:"In this statement, Śrī Sūta Gosvāmī answers the first question of the sages of Naimiṣāraṇya. The sages asked him to summarize the whole range of revealed scriptures and present the most essential part so that fallen people, or the people in general, might easily take it up. The Vedas prescribe two different types of occupation for the human being. One is called the pravṛtti-mārga, or the path of sense enjoyment, and the other is called the nivṛtti-mārga."

Prabhupāda: Yes. Because we have come here, every one of us come in this material world for sense gratification. That is the cause.

Lecture on SB 1.2.6 -- Vrndavana, October 17, 1972:

Pradyumna: "In this statement, Śrī Sūta Gosvāmī answers the first question of the sages of Naimiṣāraṇya. The sages asked him to summarize the whole range of revealed scriptures and present the most essential part so, that fallen people or the people in general might easily take it up. The Vedas prescribe two different types of occupation for the human beings. One is called the pravṛtti-mārga, or the path of sense enjoyment, and the other is called the nivṛtti-mārga."

Prabhupāda: So both things are there, pravṛtti-mārga, nivṛtti-mārga, because all the living entities who have come in this material world with a pravṛtti, with an intention to enjoy this material world, therefore they are regulated. "All right, you want this material enjoyment?" Material enjoyment means eating, sleeping, mating, and defending. That is material enjoyment.

Lecture on SB 1.2.21 -- Vrndavana, November 1, 1972:

Pradyumna: "...and empiric philosophers believe in the impersonal feature of the whole spirit without individuality of the living beings. But the transcendentalists affirm that the soul and the Supersoul are two different identities qualitatively one..."

Prabhupāda: This is also another doubt. Because the impersonalists, they think, ghaṭākāśa-poṭākāśa. Just like the sky. The sky is within the pot, and the sky is outside the pot. So when the pot is broken, the inside sky becomes one with the outside sky. That is their theory. So these doubts are also dissipated when one comes to Kṛṣṇa consciousness. That this poṭākāśa means the sky within the pot, no, ghaṭākāśa, the sky within the pot, it cannot be made analogy with the sky in the pot and outside. Because they are individual souls.

Lecture on SB 1.2.32 -- Vrndavana, November 11, 1972:

He's not acting differently. Just like the magistrate. Magistrate is giving different judgment: "This man should be treated like this. This man should be treated..." The man, the magistrate, is the same, but because the culprit is different, therefore he has got to give different judgment. Culprit is different; he's not different. He's one. This is the proof that Paramātmā and jīvātmā are two different personalities. They're not one. This is the proof. Why? Nāneva bhāti viśvātmā. He's Viśvātmā, the Supersoul. Why one is acting as a hog, one is acting as a dog, one is acting as a demigod, Indra, Candra, Varuṇa? Why these differences? We are all living entities, jīva-tattva, and the Viśvātmā, the Supersoul, is the same in everyone's heart. Why they are acting differently?

Lecture on SB 1.8.20 -- Mayapura, September 30, 1974:

So this material nature, Durgā, is controlling the whole universe, ten directions. Sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā (Bs. 5.44). Ekā. Chāyeva. But how she is working? Not independently. Sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva. She is working just like shadow. The original body and the shadow body, they are two different. But the shadow body moves if the original moves. So therefore this word is used, chāyeva. This vast power, material nature... It is a very powerful... Sṛṣṭi-sthiti. It can create; it can destroy. At any moment, if there is some earthquake, the whole sea water may come and cover the land portion, and within the sea you can see one island has come out. Everyone has got this experience. So sṛṣṭi-sthiti-pralaya. One side, pralaya; one side, creation. So this can be done by the material nature. But how she is working?

Lecture on SB 1.8.43 -- Mayapura, October 23, 1974:

So Kuntīdevī, first of all she prayed that "My attraction for my family..." Two different families, Pāṇḍu and Vṛṣṇi, Pāṇḍu family, the husband's family, and Vṛṣṇi family, the father's family... So woman has got attachment for both the families. She wanted to get relief from this attachment. This is called anyābhilāṣitā-śūnyam (Brs. 1.1.11). So long we have got family attachment, we shall be disturbed by so many material desires. But bhakti begins when all material desires are finished. Therefore a guru's definition is given in the Śrīmad-Bhāgavatam:

Lecture on SB 1.16.23 -- Los Angeles, July 13, 1974:

So the mother earth was lamenting, "Now Kṛṣṇa has gone. Who will give us protection?" But Kṛṣṇa gives protection. Paritrāṇāya sādhūnāṁ vināśāya ca... (BG 4.8). Two, two different duties. To give protection to the sādhus, to the devotees, and to kill the demons. So... Another word is used. Antarhitasya smaratī visṛṣṭā karmāṇi nirvāṇa-vilambitāni. Nirvāṇa-karma. This is Śrīmad-Bhāgavatam. Try to understand seriously. We are here in this life, human form of life. We should not be lazy. Laziness is not required. Karmāṇi. We should be active. What for? Now, nirvāṇa. Nirvāṇa means finishing this material life. That is called nirvāṇa. The Buddha philosophy, they take it nirvāṇa. Their philosophy is nirvāṇa, means to stop the feelings of pains and pleasure.

Lecture on SB 3.26.9 -- Bombay, December 21, 1974:

This intelligence is given to him. To whom? Teṣāṁ satata-yuktānām. Twenty-four hours engaged in the service of the Lord. How? Prīti-pūrvakam: "With love and faith," not that officially. Just like if I want a glass of water, one can give me, "Here is. Take it!" And one brings the same glass of water with love and devotion. So there is two different. Kṛṣṇa is not in want of anything from us. He is pūrṇa. But if we offer Him something with love and faith and devotion, then He accepts. That is the difference. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). That is the real thing, bhakti. Otherwise Kṛṣṇa is not hankering after your patraṁ puṣpam. He has created patraṁ puṣpaṁ phalaṁ toyam, He can enjoy.

Lecture on SB 3.26.19 -- Bombay, December 28, 1974:

Unless there is some superior brain, arrangement... This is common sense, because in the material world we have no direct connection with the Supreme Lord. But in the spiritual world there is direct connection. That is exactly like heat.

So either material world or spiritual world, they are two different energies of the Supreme Lord: parasya brahmaṇaḥ śaktiḥ. They are śakti. Parasya. Just like here it is said, paraḥ pumān. Parasya. Parasya means beyond this material world. That is paraḥ. Śaṅkarācārya also, he admits, nārāyaṇaḥ paraḥ avyaktāt: "Nārāyaṇa, the Supreme Personality of Godhead, Nārāyaṇa, He is paraḥ. He is beyond this material world."

Lecture on SB 5.5.2 -- Boston, April 28, 1969:

If you practice this Hare Kṛṣṇa, even in sleeping you'll chant Hare Kṛṣṇa. Everything depends on practice. Abhyāsa-yoga-yuktena cetasā nānya-gāminā (BG 8.8). Everything we acquire by spiritual practice. Now, this dancing, this dancing... There is another kind of dancing also in the hotels. The same boys and girls are dancing. Here the boys and girls are dancing. But that two different kinds of dancing, there is much difference.

Lecture on SB 5.5.15 -- Vrndavana, November 3, 1976:

So many arguments he put forward. That means he was considering his hitam, not Kṛṣṇa's hitam. But Kṛṣṇa wanted that fight, and when Arjuna agreed, "No, no more my hitam. Your hitam," oh, that is wanted. That is wanted. Guror-hitam.

So there are two different, I mean to say, controller. One is guru and the other is the king or the government. When the... Now it is government. Government or the king, the same thing. Whatever government orders, you have to accept. There is no question of disobedience. So the aim... What is the... Why he should order and why one should accept the order? What is the purpose? The purpose is mal-loka-kāmo mad-anugrahārthaḥ. This is the ideal life.

Lecture on SB 7.9.39 -- Mayapur, March 17, 1976:

Why? Now, because this thing, free of anxiety, is not understandable by the asuras. They want anxiety. They'll create such situation. They'll put themselves in anxiety and try to come out of it. That is their heroic activities. This is the difference between the asura and the sura, devatā. The devatās, or the devotees... There are two different types of men. One is asura, and the other is devotee, just like Prahlāda Mahārāja and his father Hiranyakasipu. These two types of men are there in this world.

Nectar of Devotion Lectures

The Nectar of Devotion -- Vrndavana, November 12, 1972:

The three categories of devotional service which Śrīla Rūpa Gosvāmī describes in Bhakti-Rasamrta-Sindhu are listed as devotional service in practice, devotional service in ecstasy and devotional service in pure love of Godhead. There are many subheadings in each of these categories. Generally, it is understood that in the category of devotional service in practice there are two different qualities; devotional service in ecstasy has four qualities; and devotional service in pure love of Godhead has six qualities.

Sri Caitanya-caritamrta Lectures

Lecture on CC Madhya-lila 8.128 -- Bhuvanesvara, January 24, 1977:

"I am also kṣetrajñam, but sarva-kṣetreṣu." If ātmā... I am ātmā; you are ātmā. You know your kṣetra; I know my kṣetra. But I do not know your kṣetra; you do not know my kṣetra. That is Bhagavān. He knows everyone. Ksetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. So Kṛṣṇa or Bhagavān, He is sarva-kṣetreṣu, but you are only your kṣetra. Therefore dvaitavāda, two different kṣetras, kṣetrajñas. One kṣetrajña is all-pervading and one kṣetrajña is localized. Therefore two kṣetrajñas. It is dvaitavāda. Yes. You see Bhagavad-gītā? You have read Bhagavad-gītā?

Lecture on CC Madhya-lila 20.354-358 -- New York, December 28, 1966:

Now how the two different characteristics of God can be analyzed, that is mentioned in the beginning of the Śrīmad-Bhāgavatam. Lord Caitanya is referring. Lord Caitanya's mission as preaching was based on, cent percent, on the principles of Śrīmad-Bhāgavatam. And Bhagavad-gītā is the basic, I mean to say, preliminary study of Śrīmad-Bhāgavatam. Therefore in Caitanya-caritāmṛta you'll find most of the parallel passages and evidences offered by Lord Caitanya, they are from Śrīmad-Bhāgavatam and Bhagavad-gītā and some of the Purāṇas. Just like Viṣṇu Purāṇa, Padma Purāṇa, they are called sattvika purāṇa, purāṇas in the modes of goodness.

Lecture on CC Madhya-lila 22.5 -- New York, January 7, 1967:

Then whatever knowledge you have received, if you can expand that in your, by your, I mean to say, capacity, that is called smṛti.

So there are two different kinds of Vedic literature. One section is called śruti, originally coming. Just like this Caitanya-caritāmṛta. This is a book written by Kṛṣṇa dāsa Kavirāja Gosvāmī, a great devotee of Lord Caitanya. It is called smṛti. Why? Everything written here is corroborating the Vedic literature. There is nothing, suggestion, "I am a philosopher. I am a speculator. I think this will be like this" Here you'll see in every step he is quoting from Vedas. Caitanya Mahāprabhu is quoting.

Initiation Lectures

Initiation -- Hawaii, March 25, 1969:

Balabhadra and Balarāma are two different names, Kṛṣṇa's elder brother. Now chant. No. We have to perform. Yes. Chant your beads. Give me lamp. (break) This boy was chanting automatically, so there is no question of waiting for sixteen years. Any child, even we have seen dancing; sometimes dogs are also dancing. In Tompkinson Square in New York, when I was chanting, oh, so many children, dogs, and everything. This is for me? All right. First of all give him. You take some. All right.

General Lectures

Lecture at a School -- Montreal, June 11, 1968:

Just like the too much old garments cannot be used, similarly, this body is the garment of the soul. When it is..., no longer can be used, we have to accept another body. This is called transmigration of the soul.

Now, consciousness, the symptom... The presentation of the soul within this body is proved by consciousness. So from Bhagavad-gītā we can understand there are two different qualities of consciousness. One consciousness is that I know about the pain and pleasure of my body, you know about the pains and pleasures of your body, but I do not know the pains and pleasure of your body; neither you know the pains and pleasure of my body. Therefore each and every one of us is individual soul, and our consciousness is limited within the body. Similarly, there is another consciousness and another body.

Lecture -- Seattle, September 30, 1968:

Woman: Doesn't Rāma refer to a man that was born..., I'm not..., in India or somewhere, and Christ was born in Europe? Two different men, but still the same, the same...

Prabhupāda: Yes. The sun is every day born in India, born in Europe, born in America. Does it mean that he's Indian or American or Chinese?

Woman: No, that's not what I mean.

Prabhupāda: Then? Therefore it is like that. When... This is our limited knowledge. We have been taught in that way, that God is great. Just like the sun is great; therefore even the sun is seen in India or in America or China, anywhere, any part of the world, any part of the universe, the sun is one.

Public Speech -- Bad Homburg, Germany, June 22, 1974:

I have already explained that God and His name, the one, Absolute. In the material world your name and you, person, they are two different things. That is difference between God and you. So therefore, by chanting God's name, you actually contact with God. But in the material world that is not possible. Suppose I am thirsty; I want water. If I chant "water, water," it will not act. But in the case of chanting the holy name of God, it is as good as to associate with God. Try to understand.

Sunday Feast Lecture -- London, July 25, 1976:

Gṛha-vratānām. Gṛha, there are different meanings of gṛha. Especially gṛha, we mean the home, house. Gṛha-vrata and gṛhastha, they are two different. Gṛhastha means although he is in gṛha, household life, his purpose is to go back to home, back to Godhead. They are called gṛhastha. And whose only purpose is to live at home-decorate the home, decorate the wife, decorate the children and make money to live very comfortably—they are called gṛha-vrata or gṛhamedhi. They are not gṛhastha. Gṛhastha means although he's living with wife, children, family, but his purpose is how to become Kṛṣṇa conscious, how to go back home, back. They are called gṛhastha. So gṛhasthāśrama is as good as other āśramas. There are four āśramas. Vedic civilization means four varṇas and four āśramas. Brāhmaṇa, kṣatriya, vaiśya, śūdra, and brahmacārī, gṛhastha,

Philosophy Discussions

Philosophy Discussion on Gottfried Wilhelm von Leibnitz:

Śyāmasundara: He says that these two types of truth are governed by two different principles: the truth of reason or the logically necessary proof, like the triangle...

Prabhupāda: This is reason, that truth is one. When we find another competitor truth, that is māyā. Truth cannot be two.

Śyāmasundara: This is what he says, that these innate truths are governed by the principle of contradiction. That is, the opposite of the truth is impossible to conceive. If something is true, the opposite of that truth is impossible to conceive.

Philosophy Discussion on Gottfried Wilhelm von Leibnitz:

Śyāmasundara: His idea is that the body has a monad and the soul has a monad. They are two different monads.

Prabhupāda: The body is a combination at atoms. If Kṛṣṇa is within the atoms, the monads of the atoms and the monad in the body are different.

Śyāmasundara: So that although the monad of the body is acting...

Prabhupāda: What is the meaning of monad?

Śyāmasundara: The only meaning I know is that it means unity or oneness. A small particle of unity or oneness.

Philosophy Discussion on Charles Darwin:

Prabhupāda: That is not possible for you. How many millions of villages are there?

Śyāmasundara: No, but see, we're talking about two different things now. He is talking about the doctrine of natural selection or survival of the fittest...

Prabhupāda: But natural selection, that means that is not his selection. Natural selection.

Śyāmasundara: Natural selection.

Prabhupāda: So nature is more powerful than him. So he has not studied nature.

Śyāmasundara: He studies how the bodies change in nature.

Philosophy Discussion on Charles Darwin:

Śyāmasundara: So big industrialists and field workers are two different species of men.

Prabhupāda: Not species, class. Jāti.

Śyāmasundara: Jāti. So when you say 400,000 species of human life...

Prabhupāda: It is difference of culture.

Śyāmasundara: It's different from what we think of as species.

Prabhupāda: Culture.

Devotee: It's not species in the bodily...

Philosophy Discussion on Charles Darwin:

Śyāmasundara: But you just said, for instance, the industrialist and farmers are two different species of men, but there could be a Negro industrialist...

Prabhupāda: I already said that. Why don't you listen? Species, definition of the scientists is different from ours. We say class.

Śyāmasundara: I'm trying to understand, because you said class but then you also said bodies. Negro bodies are different from white Caucasian bodies.

Philosophy Discussion on Henri Bergson:

Śyāmasundara: It seems like these two philosophers have two different viewpoints. The first one, Huxley thinks that man can take nature into his own hands and mold his own evolution.

Prabhupāda: That is nonsense.

Śyāmasundara: Whereas this philosopher thinks that we should just..., that the vital force is guiding everyone and is creating its own evolution, that we should just drift in the course of things and the vital force will determine history or will determine our future.

Philosophy Discussion on William James:

Śyāmasundara: There is no example given, but for instance, if there are two different theories involving a subject, then that theory which is more easily practiced is more true. It has become part of our experience; that is true. He says that anything that is meaningful or real must have some influence on practice on our experience, and vice verse. Anything that is practiced must be meaningful or real.

Prabhupāda: So that is Kṛṣṇa consciousness. We have invited our students, and when they actually practice Kṛṣṇa consciousness, the result is immediately there. Just like you all European and American boys, you were eating meat, and other things were practiced, but since you have taken to Kṛṣṇa consciousness, you have left it. So by practicing, we see the practical result; therefore this is most practical.

Philosophy Discussion on Arthur Schopenhauer:

Prabhupāda: You desire or you not desire, that is because you, foolishly, you do not know that you have to live, desire or not desire, because you are eternal. You have to live. But if you don't live in Kṛṣṇa consciousness, then you will have to live in abominable condition like cats, hogs, dogs, trees, like that. We have to live. The modern civilization, they do not know that. The tree is also living, I am also living. So why these two different conditions are there? I am living, we are living, every one of us is living eternally, but according to our karma, according to our work, fruitive activities, we are getting different bodies. But we have to live. There is no question of not living.

Philosophy Discussion on Carl Gustav Jung:

Prabhupāda: Yes. Sense enjoyment, you can say. Sensual enjoyment. Kṛṣṇa is the supreme proprietor of the senses. So when we help Kṛṣṇa for His sense enjoyment, then naturally we also (indistinct). Same example, just like a rasagullā. A rasagullā is to be enjoyed. So the hand takes it and puts it into the stomach. The hand does not enjoy it directly. And when it is put into the stomach, the hand also enjoys, the stomach enjoys, the eyes enjoys—everything. The direct enjoyer is Kṛṣṇa, and all others, indirect enjoyer. By satisfaction of Kṛṣṇa, others will be satisfied. Not directly. Just like a beloved wife, when she sees the husband is eating nicely and he is enjoying nicely, she becomes happy. She becomes happy. So there are two different categories: the predominated category and the predominator category. So by seeing the predominated happy, the predominator becomes happy.

Philosophy Discussion on Carl Gustav Jung:

Prabhupāda: Yes. (indistinct-many talking together)

Revatīnandana: It seems like this introverted personality actually covers two different personalities. One is that kind of people who are dreamers, who have retreated from the world, and the other kind of people who actually (are) introspective, who are looking for truth. These can be two people within that category.

Devotee (6): We have bhajanānandī and goṣṭhyānandī.

Śyāmasundara: Yeah, extrovert and introvert.

Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander:

Śyāmasundara: It seems like these two philosophers have two different viewpoints. The first one, Huxley, said man can take nature into his own hand and mold his own evolution.

Prabhupāda: That is nonsense.

Śyāmasundara: Whereas this philosopher thinks that we should just..., that the vital force is guiding everyone and creating its own evolution, that we should just drift in the course of things and the vital force will determine history or will determine our future.

Prabhupāda: Yes. Vital force will determine. That is somewhat...

Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander:

Śyāmasundara: He says that there is freedom of the will in two different senses. One, activity that is surely not subject to compulsion by extraneous forces, and... Activity that is merely not subject to compulsion by extraneous forces, and expression of integrated, self-directing persons acting in a purposeful, coherent way in order to serve the best interest of all. In other words there is the freedom of the will, which is merely not subject to extraneous forces, and there is also the self-directing free will, who is aware of ethical values, and he is...

Prabhupāda: That two cooperation, two kinds of cooperation is going on. Just like in a state a citizen is cooperating as a free citizen. The same citizen is cooperating in the prison by force. The jail superintendent says, "Now you break these bricks." He has to do; otherwise he'll be punished. He is cooperating by force. But this cooperation is inferior cooperation. Therefore Caitanya Mahāprabhu says, jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109).

Page Title:Two different... (Lectures)
Compiler:Visnu Murti, RupaManjari
Created:08 of Dec, 2011
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=43, Con=0, Let=0
No. of Quotes:43