Text 31] The Renunciation of Kardama Muni 979

TEXT 31

aaa asfirentar earfar ane |
ant att a Wad AAAS: 113 211

tany eva le ’bhiriipani
ripani bhagavams tava

yani yani ca rocante
sva-jandnam ariipinah

tani—those; eva—truly; te—Your; abhiriipani—suitable; ripani—forms;
bhagavan—O Lord; tava— Your; yani yani— whichever; ca—and; rocante—are
pleasing; sva-jandnadm—to Your own devotees; aripinah—of one with no
material form.

TRANSLATION

My dear Lord, although You have no material form, You have Your
own innumerable forms. They truly are Your transcendental forms, which
are pleasing to Your devotees.

PURPORT

In the Brahma-samhitd it is stated that the Lord is one Absolute, but He
has ananta, or innumerable, forms. Advaitam acyutam andadim ananta-
ripam. The Lord is the original form, but still lle has multi-forms. Those
multi-forms are manifested by Him transcendentally, according to the
tastes of His rnulti-devotees. It is understood that once Hanuman, the
great devotee of Lord Ramacandra, said that he knew that Narayana, the
husband of Laksmi, and Rama, the husband of Sita, are one and the same,
and that there is no difference between Laksmi and Sita, but as for himself,
he liked the form of Lord Rama. In a similar way, some devotees worship
the original form of Krsna. When we say Krsna we refer to all forms of the
Lord—not only Krsna, but Rama, Nrsimha, Varaha, Narayana, etc. The
varieties of transcendental forms exist simultaneously. That is also stated
in the Brahma-samhita: radmadi-mirtisu. . .nanavataram. He already exists
in multi-forms, but none of the forms are material. Sridhara Svami has
commented that aripinah, without form, means without material form.
The Lord has form, otherwise how can it be stated here, tany eva te “bhiri-
pani riipdni bhagavams lava: “You have Your forms, but they are not ma-
terial. Materially You have no form, but spiritually, transcendentally, You
have multi-forms”? Mayavadi philosophers cannot understand these tran-
