TEXT 132
deha-dehira, nama-namira krsne nahi 'bheda'
jivera dharma--nama-deha-svarupe 'vibheda'
deha-dehira—of the body and the owner of the body; nama-namira—of the name and the owner of the name; krsne—in Krsna; nahi bheda—there is no difference; jivera dharma—the situation of the conditioned soul; nama—name; deha—body; sva-rupe—original form; vibheda—different.
"There is no difference between Krsna's body and Himself or between His name and Himself. As far as the conditioned soul is concerned, everything is different. One's name is different from the body, from one's original form and so on.
Sri Caitanya Mahaprabhu is herein pointing out to the brahmana that Mayavadi philosophers cannot understand that the living entity is equal in quality with the Supreme Personality of Godhead. Because they do not accept this, they think that the living entity has been falsely divided from the original Brahman due to being conditioned by maya. Mayavadis believe that the Absolute Truth is ultimately impersonal. When an incarnation of God or God Himself comes, they think He is covered by maya. In other words, Mayavadi impersonalists think that the Lord's form is also a product of this material world. Due to a poor fund of knowledge, they cannot understand that Krsna has no body separate from Himself. His body and Himself are both the same Absolute Truth. Not having perfect knowledge of Krsna, such impersonalists certainly commit offenses at His lotus feet. Therefore they do not utter the original name of the Absolute Truth, Krsna. In their impersonal way, they utter the name of impersonal Brahman, spirit soul. In other words, they indulge in indirect indications of the Absolute Truth. Even if they happen to utter the name of Govinda, Krsna or Madhava, they still cannot understand that these names are as good as Govinda, Krsna or Madhava the person. Because they are ultimately impersonalists, their uttering of the personal name has no potency. Actually they do not believe in Krsna but consider all these names to be material vibrations. Not being able to appreciate the holy name of the Lord, they simply utter indirect names like Brahman, atma and caitanya.
It is a fact, however, that the name of Krsna and Krsna the person are both spiritual. Everything about Krsna is transcendental, blissful and objective. For a conditioned soul, the body is different from the soul, and the name given by the father is also different from the soul. The conditioned living entity's identification with material objects keeps him from attaining his actual position. Although he is an eternal servant of Krsna, he acts differently. The svarupa, or actual identification of the living entity, is described by Sri Caitanya Mahaprabhu as jivera 'svarupa' haya-krsnera 'nitya-dasa'. The conditioned soul has forgotten the real activities of his original position. However, this is not the case with Krsna. Krsna's name and His person are identical. There is no such thing as maya Krsna because Krsna is not a product of the material creation. There is no difference between Krsna's body and His soul. Krsna is simultaneously both soul and body. The distinction between body and soul applies to conditioned souls. The body of the conditioned soul is different from the soul, and the conditioned soul's name is different from his body. One may be named Mr. John, but if we call for Mr. John, Mr. John may never actually appear. However, if we utter the holy name of Krsna, Krsna is immediately present on our tongue. In the Padma Purana, Krsna says, mad-bhakta yatra gayanti tatra tisthami narada: "O Narada, I am present wherever My devotees are chanting." When the devotees chant the holy name of Krsna-Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare-Lord Krsna is immediately present.

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