Dr. Wolfe: We may assume, Śrīla Prabhupāda, that God has innumerable names.
Prabhupāda: Yes.
Dr. Wolfe: And most of them not known to us—if we can say "most" about innumerable.
Prabhupāda: You can . . . then you know from us. We can . . . there is Viṣṇu-sahasra-nāma. Then Caitanya Mahāprabhu also. Nāmnām akāri bahudhā nija-sarva-śaktiḥ. Nāma . . . the name and the person. There are many hundreds and thousands of names, and each name is as good as the person. Because it is absolute, there is no difference between the person and the person's name.
Dr. Judah: If God is known by many different names, though, is it not possible, then, to know God, then, in many different ways, in many different traditions?
Prabhupāda: No. Just like you are the same person, either as professor in the university or at home before your wife, you are the same person. Your wife may address you in a different name, and the students may address you in different name, but you are the same person.
Dr. Judah: It's true.
Prabhupāda: If the person is the same, so difference of name does not change the circumstances.
Dr. Wolfe: But there are many aspects of God, of Kṛṣṇa.
Prabhupāda: Yes. Then the aspect . . . the aspects have been summarized that God is realized in three aspects, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11): impersonal Brahman, localized Paramātmā and Personality of Godhead. Just like the sun. The sunshine is also sun, but you cannot say that you are in sun. Can you say that? But you are sunshine. The sunshine is not different from the sun. Similarly, in the Absolute Truth the first realization is Brahman, and the next realization is Paramātmā, and the ultimate realization is Bhagavān. The subject matter is the same, but according to the degree of advancement, the realization is partial.