It is a material condition the
fact that an object cannot occupy more than a single space. If two different
spaces are occupied, we have to conclude that there are two distinct objects.
Similarly, we cannot speak of a variety of attributes belonging to the same
object if their concomitance is not possible, like hot ice, or soft rock. But
if we want to understand a bit about the potencies of God, we have to set aside
these rational limitations. The śruti confirms that Lord Viṣṇu is one, although
He manifests Himself in many forms:
eko vaśī sarvagaḥ kṛṣṇa
īḍya eko ‘pi san bahudhā yo ‘vabhāti
taṁ pīṭha-sthaṁ ye tu
yajanti dhīrās teṣāṁ sukhaṁ śāśvataṁ netareṣām
(Gopāla-tāpanī Upaniṣad,
1.20; Govinda-bhāṣya, 2.3.38)
“Kṛṣṇa is the only all-pervasive
and worshipable Supreme Lord. Although one, He appears as many. The wise who
worship His form sitting on the throne attain eternal bliss, and not others.”
If one erroneously applies
material rational estimations in regard to the innumerable manifestations of
God, he will come to the faulty conclusion that there are many gods, which
undermines the whole concept of bhakti unto a Supreme Person. To emphasize the
necessity of discarding all material conceptions, and to corroborate the
inconceivable potency of Lord Kṛṣṇa, the Brahma-sūtras (3.2.11) reply in the
following words:
na sthānato’pi
parasyobhaya-liṅgaṁ sarvatra hi
“There is no doubt that although
He is situated in many places, the Supreme Lord is only one, for being present
everywhere, He is characterized as one and many at the same time.”
That means, no material condition
can limit His potency. Being so, He can be manifested in unlimited places at
the same time, and still remain the very same one Personality of Godhead, or He
can assume slightly different features, or absolutely different features in
each different manifestation, and still this would in no regard affect His
supremacy. That is one of the modes by which God is able to personally
reciprocate in a very particular way with each of His devotees, for every one
of them also has a unique mood and feeling towards the Lord. If He were not
able to expand unlimitedly in all aspects, it would not be possible for Him to
properly deal with His worshippers, and this would disqualify Him as the
all-powerful One. Similarly, there is no limitation regarding the quality or
number of distinct attributes God can assume in the very same form or in
diverse forms, even if they apparently show contradiction. For example, in His
very sweet form as a cowherd boy in Vṛndāvana, He manifested Himself as fierce
death to many demons, while in His terrific form as Nṛsiṁhadeva, He displayed a
very affectionate mood towards Prahlāda. But despite all these multiple
displays, it must be understood that we are speaking of the very same Supreme
Personality of Godhead. To corroborate this fact, the śruti declares:
indro māyābhiḥ puru-rūpa īyate
yuktā hy asya harayaḥ śata-daśety ayaṁ vai harayo’yaṁ vai daśa ca sahasrāṇi ca
bahūni cānantāni ca| tad etad brahmāpūrvam anaparam anantaram abāhyam| ayam
ātmā brahma sarvānubhūtir ity anuśāsanam (Bṛhadāraṇyaka Upaniṣad, 2.5.19;
Govinda-bhāṣya, 3.2.12)
“The Supreme Soul manifests
Himself in multiple forms by dint of His potencies. Thus, Lord Hari has tens,
hundreds, thousands, and unlimited forms. He is Brahman, Whom nothing precedes
or succeeds, besides Whom and outside Whom nothing exists. He is Parabrahma,
the omniscient Supreme Soul. This is the instruction of the scriptures.”
This is another aspect of the
acintya-bhedābheda-śakti of the Lord, through which He performs what no one
else can. The śruti and smṛti also confirm His multiple abilities to display
Himself unlimitedly:
amātro’nanta-mātraś
ca dvaitasyopaśamaḥ śivaḥ
oṁkāro vidito yena sa
munir netaro janaḥ
(Māṇḍūkya-upaniṣad,
1.29; Govinda-bhāṣya, 2.1.27)
“One who knows that this
auspicious syllable Oṁ, the Supreme, is the cessation of duality, has no parts,
and yet has unlimited parts— such a person is wise, and no one else.”
eka eva paro viṣṇuḥ
sarvatrāpi na saṁśayaḥ
aiśvaryād rūpam ekaṁ
ca sūryavad bahudheyate
“Although existing everywhere,
the Supreme Lord Viṣṇu is undoubtedly only one. By His mystic potency, He
appears as many, just like the sun.”
Although it is not possible to
find any parallels in the material platform, Vidyābhūṣaṇa gives some
analogies to better appreciate this
mystic opulence of the Lord: the vaidūrya gem, although one, is seen by
different people from different angles as possessing different forms and
colors; an actor on stage, although remaining the same person, assumes
different characters and expresses different emotions according to the role he
is playing. Similarly, the one and the same Supreme Personality of Godhead
displays different forms to display particular rasas, without ever abandoning
His original forms or status. These analogies are backed up by the śāstras in
the following words:
maṇir yathā vibhāgena
nīla-pītādibhir yutaḥ
rūpa-bhedam avāpnoti
dhyāna-bhedāt tathācyutaḥ
“Just as a gem appears different when in
contact with blue, yellow and other colors, Lord Acyuta also appears different
according to different modes of meditation.”
yat tad vapur bhāti
vibhūṣaṇāyudhair avyakta-cid-vyaktam adhārayad dhariḥ
babhūva tenaiva sa
vāmano vaṭuḥ sampaśyator divya-gatir yathā naṭaḥ
(Bhāgavatam, 8.18.12)
“The Lord appeared in His
original form, with ornaments and weapons in His hands. Although this
ever-existing form is not visible in the material world, He nonetheless
appeared in this form. Then, in the presence of His father and mother, He
assumed the form of Vāmana, a brāhmaṇa-dwarf, a brahmacārī, just like a
theatrical actor.”
