deha-dehÄŤra, nÄma-nÄmÄŤra kášášŁáše nÄhi 'bheda'
jÄŤvera dharma — nÄma-deha-svarĹŤpe 'vibheda'
deha-dehÄŤra - of the body and the owner of the body; nÄma-nÄmÄŤra - of the name and the owner of the name; kášášŁáše - in KášášŁáša; nÄhi bheda - there is no difference; jÄŤvera dharma - the situation of the conditioned soul; nÄma - name; deha - body; svarĹŤpe - original form; vibheda - different.
ĹrÄŤ Caitanya MahÄprabhu is herein pointing out to the brÄhmaáša that MÄyÄvÄdÄŤ 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 mÄyÄ. MÄyÄvÄdÄŤs believe that the Absolute Truth is ultimately impersonal. When an incarnation of God or God Himself comes, they think He is covered by mÄyÄ. In other words, MÄyÄvÄdÄŤ impersonalists think that the Lordâs form is also a product of this material world. Due to a poor fund of knowledge, they cannot understand that KášášŁáša has no body separate from Himself. His body and Himself are both the same Absolute Truth. Not having perfect knowledge of KášášŁáša, such impersonalists certainly commit offenses at His lotus feet. Therefore they do not utter âKášášŁáša, â the original name of the Absolute Truth. 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 names âGovinda,â âKášášŁášaâ or âMÄdhava,â they still cannot understand that these names are as good as Govinda, KášášŁáša or MÄdhava the person. Because they are ultimately impersonalists, their uttering of the personal name has no potency. Actually they do not believe in KášášŁáša 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, ÄtmÄ and caitanya.
It is a fact, however, that the name of KášášŁáša and KášášŁáša the person are both spiritual. Everything about KášášŁáša 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 entityâs identification with material objects keeps him from attaining his actual position. Although he is an eternal servant of KášášŁáša, he acts differently. The svarĹŤpa, or actual identification of the living entity, is described by ĹrÄŤ Caitanya MahÄprabhu as jÄŤvera âsvarĹŤpaâ haya â kášášŁášera ânitya-dÄsaâ. The conditioned soul has forgotten the real activities of his original position. However, this is not the case with KášášŁáša. KášášŁášaâs name and His person are identical. There is no such thing as mÄyÄ KášášŁáša because KášášŁáša is not a product of the material creation. There is no difference between KášášŁášaâs body and His soul. KášášŁáša 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 soulâs 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 KášášŁáša, KášášŁáša is immediately present on our tongue. In the Padma PurÄáša, KášášŁáša says, mad-bhaktÄ yatra gÄyanti tatra tiᚣášhÄmi nÄrada: âO NÄrada, I am present wherever My devotees are chanting.â When the devotees chant the holy name of KášášŁáša â Hare KášášŁáša, Hare KášášŁáša, KášášŁáša KášášŁáša, Hare Hare/ Hare RÄma, Hare RÄma, RÄma RÄma, Hare Hare â Lord KášášŁáša is immediately present.