View source for Many forms means

<div id="compilation">
<div id="facts">
{{terms|"Many forms"}}
{{notes|}}
{{compiler|Rishab}}
{{complete|ALL}}
{{first|11Mar12}}
{{last|11Mar12}}
{{totals_by_section|BG=0|SB=0|CC=0|OB=0|Lec=1|Con=0|Let=0}}
{{total|1}}
{{toc right}}
[[Category:Many]]
[[Category:form]]
[[Category:means...]]
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB32628BombayJanuary51975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="488" link="Lecture on SB 3.26.28 -- Bombay, January 5, 1975" link_text="Lecture on SB 3.26.28 -- Bombay, January 5, 1975">
<div class="heading">"Many forms" means the Viṣṇu forms are all catur-bhuja, four-handed, and the symbolic representation of each hand is śaṅkha-cakra-gadā-padma: the conchshell, the disc, śaṅkha-cakra, gadā, the club, and the lotus flower.
</div>
<span class="link">[[Vanisource:Lecture on SB 3.26.28 -- Bombay, January 5, 1975|Lecture on SB 3.26.28 -- Bombay, January 5, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In the Brahma-saṁhitā we understand that the Lord is one, but He can expand Himself into multiforms. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Nava-yauvanaṁ ca. This is... This expansion is going on from time immemorial. Still, the Lord is nava-yauvanam, very young, sixteen to twenty years old, that's all. Purāṇa. Although He is the ādi, origin of all living entities, still He is young. And although He has expanded Himself into multiforms, still He is one. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Advaita. Advaita is one, not that because He has expanded Himself into many forms, therefore He has got many, He has become many. No. He is one still. Pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate (Īśo Invocation). That is absolute knowledge, that the Supreme Lord, if He expands Himself into supreme for..., er, unlimited forms, unlimited supreme forms, still He remains supreme. It is not material; material is supreme. If you take one lakh of rupees, if you take one lakh of rupees, then it becomes zero. But in the spiritual world the Absolute means you take the Supreme, the Supreme may expand Himself into many millions of Supreme form; still, the original Supreme remains. Pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate. These things are spiritual understanding.</p>
<p>So this Aniruddha is the objective of meditation for the yogis. Nowadays they have manufactured so many objective, but that is not authorized. The authorized is that you have to concentrate your mind upon the form of Viṣṇu known as Aniruddha. That is the real meditation. Viṣṇu has got many forms. "Many forms" means the Viṣṇu forms are all catur-bhuja, four-handed, and the symbolic representation of each hand is śaṅkha-cakra-gadā-padma: the conchshell, the disc, śaṅkha-cakra, gadā, the club, and the lotus flower. Now the Lord is differently named... Ordinarily, there are twenty-four names. So those names are there according to the situation of the symbolic representation. It begins from the right lower hand, and then it comes to the left lower hand, this śaṅkha-cakra-gadā-padma, differently situated. Just like begin, śaṅkha, then cakra, then gadā, then padma. Then begins cakra, gadā, lotus flower, and conchshell. In this way there are different positions of the śaṅkha-cakra-gadā-padma, and according to that different position, the name is changed: Nṛsiṁha, Vāmana, Padmanābha, Nārāyaṇa, like that.</p>
<p>So there are innumerable forms and innumerable names, advaitam acyutam anādim ananta-rūpam (Bs. 5.33), but they are all one. There is no difference, advaita. This is the conception of spiritual understanding, because these forms, each form, has got a separate planet. Just like here in this material world, each demigod has got a separate planet. The demigod Candradeva... He is also demigod. So he has got a separate planet which is called Candraloka. Similarly Sūryaloka, Varuṇaloka, Vāyuloka, Indraloka, many. There are hundreds and thousands of demigods, and they have got their different planets. Similarly, the Lord in the spiritual world has got multiforms, and the each and every form is the predominating Deity of the Vaikuṇṭha planets. The spiritual planets are called Vaikuṇṭha planets. The material planets, they are not Vaikuṇṭha; they are kuṇṭha. Here, in these planets, anyone living, he is always full of anxiety, kuṇṭha. In the Vaikuṇṭha planets there is no such thing as anxiety. That is the difference between the spiritual and material planets. Vaikuṇṭha planets means without any anxiety. Here everyone is full of anxiety, whatever he may be. He may be Lord Brahmā or he may be Mr. Ant, small, very insignificant. Everyone is full of kuṇṭha. Sadā samudvigna-dhiyām. Samudvigna, fully anxious, "What will happen next? What will happen next? How things will go on?" This anxiety. He may be very rich man or very poor man. The anxiety must be there. Why? Sadā samudvigna-dhiyām asad-grahāt: ([[Vanisource:SB 7.5.5|SB 7.5.5]]) "Because they have accepted this material body."</p>
</div>
</div>
</div>