Volume 7 - Prabhupada

Text 132]The lord Travels to Vndavana69'nama', 'vigraha', 'svarupa'-tina eka-rupatine 'bheda' nahi,-tina 'cid-ananda-rupa'SYNONYMSnama-the name; vigraha-form; sva-rupa-personality; tina-all three; ekarupa-oneand the same; tine-between the three; bheda nahi-there is no difference;tina-all three; cit-ananda-rupa-transcendentally blissful.TRANSLATION"The lord's holy name, His form and His personality are all one and thesame. There is no difference between them. Since all of them are absolute,they are transcendentally blissful.TEXT 132'"·m, ift1f·ilt ilt ,, • - ilt·'"·"i!E'?f 'Rt1!i'if' II IIdeha-dehira, nama-namira k($f)e nahi 'bheda'jivera dharma-nama-deha-svarupe 'vibheda'SYNONYMSdeha-dehira-of the body and the owner of the body; nama-namira-of thename and the owner of the name; k($f)e-in Krt:Ja; nahi bheda-there is no difference;jivera dharma-the situation of the conditioned soul; nama-name;deha-body; sva-rupe-original form; vibheda-different.TRANSLATION"There is no difference between Kr;a's body and Himself or between Hisname and Himself. As far as the conditioned soul is concerned, everything isdifferent. One's name is different from the body, from one's original form andso on.PURPORTSri Caitanya Mahaprabhu is herein pointing out to the brahmaf)a that Mayavadiphilosophers cannot understand that the living entity is equal in quality with theSupreme Personality of Godhead. Because they do not accept this, they think thatthe living entity has been falsely divided from the original Brahman due to beingconditioned by maya. Mayavadis believe that the Absolute Truth is ultimately impersonal.When an incarnation of God or God Himself comes, they think He is