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Text 31

Text 31

Devanagari

Devanagari

तान्येव तेऽभिरूपाणि रूपाणि भगवंस्तव ।
यानि यानि च रोचन्ते स्वजनानामरूपिण: ॥ ३१ ॥

Text

Texto

tāny eva te ’bhirūpāṇi
rūpāṇi bhagavaṁs tava
yāni yāni ca rocante
sva-janānām arūpiṇaḥ
tāny eva te ’bhirūpāṇi
rūpāṇi bhagavaṁs tava
yāni yāni ca rocante
sva-janānām arūpiṇaḥ

Synonyms

Palabra por palabra

tāni — those; eva — truly; te — Your; abhirūpāṇi — suitable; rūpāṇi — forms; bhagavan — O Lord; tava — Your; yāni yāni — whichever; ca — and; rocante — are pleasing; sva-janānām — to Your own devotees; arūpiṇaḥ — of one with no material form.

tāni — aquellas; eva — ciertamente; te — Tus; abhirūpāṇi — adecuadas; rūpāṇi — formas; bhagavan — ¡oh, Señor!; tava — Tus; yāni yāni — cualquiera; ca — y; rocante — complacen; sva-janānām — a Tus propios devotos; arūpiṇaḥ — de aquel que no tiene forma material.

Translation

Traducción

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.

Mi querido Señor, aunque no tienes forma material, tienes Tus propias formas innumerables. Son, ciertamente, Tus formas trascendentales, que dan gran placer a Tus devotos.

Purport

Significado

In the Brahma-saṁhitā it is stated that the Lord is one Absolute, but He has ananta, or innumerable, forms. Advaitam acyutam anādim ananta-rūpam. The Lord is the original form, but still He has multiforms. Those multiforms are manifested by Him transcendentally, according to the tastes of His multidevotees. It is understood that once Hanumān, the great devotee of Lord Rāmacandra, said that he knew that Nārāyaṇa, the husband of Lakṣmī, and Rāma, the husband of Sītā, are one and the same, and that there is no difference between Lakṣmī and Sītā, but as for himself, he liked the form of Lord Rāma. In a similar way, some devotees worship the original form of Kṛṣṇa. When we say “Kṛṣṇa” we refer to all forms of the Lord — not only Kṛṣṇa, but Rāma, Nṛsiṁha, Varāha, Nārāyaṇa, etc. The varieties of transcendental forms exist simultaneously. That is also stated in the Brahma-saṁhitā: rāmādi-mūrtiṣu … nānāvatāram. He already exists in multiforms, but none of the forms are material. Śrīdhara Svāmī has commented that arūpiṇaḥ, “without form,” means without material form. The Lord has form, otherwise how can it be stated here, tāny eva te ’bhirūpāṇi rūpāṇi bhagavaṁs tava: “You have Your forms, but they are not material. Materially You have no form, but spiritually, transcendentally, You have multiforms”? Māyāvādī philosophers cannot understand these transcendental forms of the Lord, and being disappointed, they say that the Supreme Lord is impersonal. But that is not a fact; whenever there is form there is a person. Many times in many Vedic literatures the Lord is described as puruṣa, which means “the original form, the original enjoyer.” The conclusion is that the Lord has no material form, and yet, according to the liking of different grades of devotees, He simultaneously exists in multiforms, such as Rāma, Nṛsiṁha, Varāha, Nārāyaṇa and Mukunda. There are many thousands and thousands of forms, but they are all viṣṇu-tattva, Kṛṣṇa.

En la Brahma-saṁhitā se afirma que el Señor es uno Absoluto, pero tiene ananta, innumerables, formas. Advaitam acyutam anādim ananta-rūpam. El Señor es la forma original, pero tiene múltiples formas, que Él manifiesta de manera trascendental, según los gustos de Sus múltiples devotos. Se sabe que, en cierta ocasión, Hanumān, el gran devoto del Señor Rāmacandra, dijo que sabía que Nārāyaṇa, el esposo de Lakṣmī, y Rāma, el esposo de Sītā, son uno y el mismo, y que entre Lakṣmī y Sītā no hay diferencia, pero a él, personalmente, le gustaba la forma del Señor Rāma. De manera similar, algunos devotos adoran la forma original de Kṛṣṇa. Cuando decimos «Kṛṣṇa» nos referimos a todas las formas del Señor, no solo Kṛṣṇa, sino Rāma, Nṛsiṁha, Varāha, Nārāyaṇa, etc. Las diversas formas trascendentales existen simultáneamente. Eso se afirma también en la Brahma-saṁhitā: rāmādi-mūrtiṣu… nānāvatāram. Él ya existe en múltiples formas, pero ninguna de ellas es material. Śrīdhara Svāmī ha comentado que arūpiṇaḥ, «sin forma», significa sin forma material. El Señor tiene forma; de no ser así, ¿cómo podría afirmarse aquí: tāny eva te ’bhirūpāṇi rūpāṇi bhagavaṁs tava: «Tienes Tus formas, pero no son materiales. Materialmente, no tienes forma, pero espiritual, trascendentalmente, tienes múltiples formas»? Los filósofos māyāvādīs no pueden entender esas formas trascendentales del Señor, y, decepcionados, dicen que el Señor Supremo es impersonal. Pero eso no es verdad; donde hay forma, hay persona. Muchas veces, en muchas Escrituras védicas se describe al Señor como puruṣa, que significa «la forma original, el disfrutador original». La conclusión es que el Señor no tiene forma material, y aun así, conforme a los gustos de devotos de diversos niveles, existe simultáneamente en múltiples formas, como Rāma, Nṛsiṁha, Varāha, Nārāyaṇa y Mukunda. Hay muchos miles y miles de formas, pero todas ellas son viṣṇu-tattva, Kṛṣṇa.