Teyt  1۹2۱
The lord travels to Vrndāvana
تاریخ
‘nāma’, ‘vigraha’, ‘svarūpa’ — tina eka-rūpa tine ‘bheda’ nāhi — tina ‘cid-ānanda-rūna’
SYNONYMS
nāma —the name;  vigraha —form;  sva-rūpa —personality;  tina —all three;  eka-rūpa —one and the same;  tine —between the three;  bheda nāhi —there is no difference;  tina —all three;  cit-ānanda-rūpa —transcendentally blissful.
TRANSLATION
“The Lord’s holy name, His form and His personality are all one and the same. There is no difference between them. Since all of them are absolute, they are transcendentally blissful.
TEXT 1322
দেহ-দেহীর ,  নাম-নামীর   কক্ষে  নাহি ‘ ভেদ ’ ।।
জীবের ধর্ম  — নাম-দেহ-স্বরূপে ‘বিভেদ’ ॥ ১৩২ ॥
deha-dehīra, nāma-nāmīra kṛṣṇe nāhi ‘bheda’ jīvera dharma—nāma-deha-svarūpe ‘vibheda’
SYNONYMS
deha-dehīra —of the body and the owner of the body;  nāma-nāmīra —of the name and the owner of the name;  kṛṣṇe —in Kṛṣṇa;  nāhi bheda —there is no difference;  jīvera dharma —the situation of the conditioned soul;  nāma —name;  deha —body;  sva-rūpe —original form;  vibheda —different.
TRANSLATION
“There is no difference between Kṛṣṇa’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.
PURPORT
Śrī Caitanya Mahāprabhu is herein pointing out to the  brāhmaṇa  that Māyāvādī 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  māyā . Māyāvādīs believe that the Absolute Truth is ultimately impersonal. When an incarnation of God or God Himself comes, they think He is