• difference — Ādi 2.28plugin-autotooltip__small plugin-autotooltip_bigŚrī Caitanya-caritāmṛta, Ādi-līlā 2.28

    Nārāyaṇa and Śrī Kṛṣṇa are the same Personality of Godhead, but although They are identical, Their bodily features are different.
    , Ādi 16.77plugin-autotooltip__small plugin-autotooltip_bigŚrī Caitanya-caritāmṛta, Ādi-līlā 16.77

    "Describing Lakṣmī as possessed of śrī [opulence] offers a difference in meaning with a tinge of repetition. This is the second ornamental use of words.
  • differences — Ādi 7.5plugin-autotooltip__small plugin-autotooltip_bigŚrī Caitanya-caritāmṛta, Ādi-līlā 7.5

    Spiritually there are no differences between these five tattvas, for on the transcendental platform everything is absolute. Yet there are also varieties in the spiritual world, and in order to taste these spiritual varieties one should distinguish between them.
  • different — Madhya 17.132plugin-autotooltip__small plugin-autotooltip_bigŚrī Caitanya-caritāmṛta, Madhya-līlā 17.132

    "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.
  • distinctions — Madhya 20.184plugin-autotooltip__small plugin-autotooltip_bigŚrī Caitanya-caritāmṛta, Madhya-līlā 20.184

    "In the tad-ekātma-rūpa there are pastime expansions [vilāsa] and personal expansions [svāṁśa]. Consequently there are two divisions. According to pastime and personal expansion, there are various differences.
  • divisions — Madhya 19.183-184plugin-autotooltip__small plugin-autotooltip_bigŚrī Caitanya-caritāmṛta, Madhya-līlā 19.183-184

    "According to the devotee, attachment falls within the five categories of śānta-rati, dāsya-rati, sakhya-rati, vātsalya-rati and madhura-rati. These five categories arise from the devotees' different attachments to the Supreme Personality of Godhead. The transcendental mellows derived from devotional service are also of five varieties.
  • the difference — Madhya 20.208plugin-autotooltip__small plugin-autotooltip_bigŚrī Caitanya-caritāmṛta, Madhya-līlā 20.208

    "Of all these, the forms that differ in dress and features are distinguished as vaibhava-vilāsa.
  • three divisions — Madhya 19.144plugin-autotooltip__small plugin-autotooltip_bigŚrī Caitanya-caritāmṛta, Madhya-līlā 19.144

    "The unlimited living entities can be divided into two divisions—those that can move and those that cannot move. Among living entities that can move, there are birds, aquatics and animals.
  • varieties — Ādi 2.100plugin-autotooltip__small plugin-autotooltip_bigŚrī Caitanya-caritāmṛta, Ādi-līlā 2.100

    "In these six kinds of forms there are innumerable varieties. Although they are many, they are all one: there is no difference between them.
    , Ādi 2.103plugin-autotooltip__small plugin-autotooltip_bigŚrī Caitanya-caritāmṛta, Ādi-līlā 2.103

    "The marginal potency, which is between these two, consists of the numberless living beings. These are the three principal energies, which have unlimited categories and subdivisions.

ananta vibheda

  • unlimited divisions — Madhya 23.59plugin-autotooltip__small plugin-autotooltip_bigŚrī Caitanya-caritāmṛta, Madhya-līlā 23.59

    "On the mādana platform there are kissing and many other symptoms, which are unlimited. In the mohana stage, there are two divisions-udghūrṇā [unsteadiness] and citra-jalpa [varieties of mad emotional talks].

aneka vibheda

  • many varieties — Madhya 23.56plugin-autotooltip__small plugin-autotooltip_bigŚrī Caitanya-caritāmṛta, Madhya-līlā 23.56

    "There are two divisions of each of the five mellows-yoga [connection] and viyoga [separation]. Among the mellows of friendship and parental affection, there are many divisions of connection and separation.

batriśa vibheda

  • there are thirty-two varieties of devotees — Madhya 24.292plugin-autotooltip__small plugin-autotooltip_bigŚrī Caitanya-caritāmṛta, Madhya-līlā 24.292

    "On the path of spontaneous devotional service, there are also sixteen categories of devotees. Thus there are thirty-two types of ātmārāmas enjoying the Supreme Lord on these two paths.

chaya vibheda

  • therefore there are six varieties — Madhya 24.155plugin-autotooltip__small plugin-autotooltip_bigŚrī Caitanya-caritāmṛta, Madhya-līlā 24.155

    "The two ātmārāma-yogīs are called sagarbha and nigarbha. Each of these is divided into three; therefore there are six types of worshipers of the Supersoul.


  • the three divisions of dhīra, adhīra and dhīrādhīrāMadhya 14.151plugin-autotooltip__small plugin-autotooltip_bigŚrī Caitanya-caritāmṛta, Madhya-līlā 14.151

    "Both the intermediate and impudent heroines can be classified as sober, restless and both sober and restless. All their characteristics can be further classified in three divisions.

nāhika vibheda

  • there is no distinction — Antya 5.122plugin-autotooltip__small plugin-autotooltip_bigŚrī Caitanya-caritāmṛta, Antya-līlā 5.122

    "At no time is there a distinction between the body and soul of the Supreme Personality of Godhead. His personal identity and His body are made of blissful spiritual energy. There is no distinction between them.


  • difference of names — Madhya 20.172plugin-autotooltip__small plugin-autotooltip_bigŚrī Caitanya-caritāmṛta, Madhya-līlā 20.172

    "When the Lord expands Himself in innumerable forms, there is no difference in the forms, but due to different features, bodily colors and weapons, the names are different.

ṣoḍaśa vibheda

  • divided into sixteen varieties — Madhya 24.292plugin-autotooltip__small plugin-autotooltip_bigŚrī Caitanya-caritāmṛta, Madhya-līlā 24.292

    "On the path of spontaneous devotional service, there are also sixteen categories of devotees. Thus there are thirty-two types of ātmārāmas enjoying the Supreme Lord on these two paths.


  • the intricacies of cunning behavior — Madhya 14.149plugin-autotooltip__small plugin-autotooltip_bigŚrī Caitanya-caritāmṛta, Madhya-līlā 14.149

    "Heroines may also be classified as captivated, intermediate and impudent. The captivated heroine does not know very much about the cunning intricacies of jealous anger.