citram--wonderful; bata--ah; etat--this; ekena--with a single; vapusa--

body; yugapat--simultaneously; prthak--separate; grhesu--in residences;

dvi--two times; asta--eight; sahasram--thousand; striyah--women; eka--
alone; udavahat--He married.

He thought, "It is quite amazing that in a single body Lord Krsna

simultaneously married sixteen thousand women, each in a separate palace."

THAT THE LORD IS ALWAYS ONE PERSON WHO APPEARS IN MANY FORMS IS
EXPLAINED BY VARIOUS AUTHORITIES WHO USE VARIOUS EXAMPLES, LIKE THAT OF
AN ACTOR.
(Vs. 3.2.13)

8.18.12
yat tad vapur bhati vibhu-sanayudhair
avyakta-cid-vyaktam adharayad dharih
babhuva tenaiva sa vamano vatuh
sampasyator divya-gatir yatha natah

yat--which; tat--that; vapuh--transcendental body; bhati--manifests;

vibhu-sana--with regular ornaments; ayudhaih--and with weapons;
avyakta--unmanifested; cit-vyaktam--spiritually manifested; adharayat-
-assumed; harih--the Lord; babhuva--immediately became; tena--with
that; eva--certainly; sah--He (the Lord); vamanah--dwarf; vatuh--a
brahmana brahmacari; sampasyatoh--while both His father and mother
were seeing; divya-gatih--whose movements are wonderful; yatha--as;
natah--a theatrical actor.

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 Vamana,
a brahmana-dwarf, a brahmacari, just like a theatrical actor.

Adhikarana 8: The form of Brahman.

THE SUPREME LORD DOES NOT POSSESS A FORM, FOR HE AND HIS FORM ARE NOT
DIFFERENT. HIS FORM IS ALL-KNOWING, ALL-PERVADING PURE CONSCIOUSNESS.
(Vs. 3.2.14)

10.27.11
svacchandopatta-dehaya
visuddha-jnana-murtaye
sarvasmai sarva-bijaya
sarva-bhutatmane namah

sva--of His own (devotees); chanda--according to the desire; upatta--

who assumes; dehaya--His transcendental bodies; visuddha--perfectly
pure; jnana--knowledge; murtaye--whose form; sarvasmai--to Him who is
everything; sarva-bijaya--who is the seed of all; sarva-bhuta--of all
created beings; atmane--who is the indwelling Soul; namah--obeisances.

Unto Him who assumes transcendental bodies according to the desires of

His devotees, unto Him whose form is itself pure consciousness, unto
Him who is everything and who is the Soul of all creatures, I offer my
obeisances.

THE FORM OF THE SUPREME LORD IS NOT MEANINGLESS, JUST AS THE SUN'S FORM
OF LIGHT IS NOT MEANINGLESS. BOTH ARE OBJECTS OF MEDITATION. AS A WIFE
MEDITATES UPON THE FORM OF HER HUSBAND WHILE HE IS AWAY FROM HOME, SO
ALSO MEDITATE THE DEVOTEES UPON THE FORM OF THE SUPREME LORD.
(Vs. 3.2.15)

10.2.37
srnvan grnan samsmarayams ca cintayan
namani rupani ca mangalani te
kriyasu yas tvac-caranaravindayor
avista-ceta na bhavaya kalpate

srnvan--constantly hearing about the Lord (sravanam kirtanam visnoh);

grnan--chanting or reciting (the holy name of the Lord and His
activities); samsmarayan--remembering (constantly thinking of the
Lord's lotus feet and His form); ca--and; cintayan--contemplating (the
transcendental activities of the Lord); namani--His transcendental
names; rupani--His transcendental forms; ca--also; mangalani--which are
all transcendental and therefore auspicious; te--of Your Lordship;
kriyasu--in being engage d in the devotional service; yah--he who;
tvat-carana-aravindayoh--at Your lotus feet; avista-cetah--the devotee
who is completely absorbed (in such activities); na--not; bhavaya--for
the material platform; kalpate--is fit.

Even while engaged in various activities, devotees whose minds are

completely absorbed at Your lotus feet, and who constantly hear, chant,
contemplate and cause others to remember Your transcendental names and
forms, are always on the transcendental platform, and thus they can
understand the Supreme Personality of Godhead.

10.47.34,35
yat tv aham bhavatinam vai
dure varte priyo drsam
manasah sannikarsartham
mad-anudhyana-kamyaya

yat--the fact that; tu--however; aham--I; bhavatinam--from your; vai--

indeed; dure--far away; varte--am situated; priyah--who am dear; drsam-
-to the eyes; manasah--of the mind; sannikarsa--of the attraction;
artham--for the sake; mat--upon Me; anudhyana--for your meditation;
kamyaya--out of My desire.

But the actual reason why I, the beloved object of your sight,
have stayed far away from you is that I wanted to intensify your
meditation upon Me and thus draw your minds closer to Me.

yatha dura-care presthe

mana avisya vartate
strinam ca na tatha cetah
sannikrste 'ksi-gocare

yatha--as; dure-care--being situated far away; presthe--a lover; manah-

-the minds; avisya--becoming absorbed; vartate--remain; strinam--of
women; ca--and; na--not; tatha--so; cetah--their minds; snnikrste--when
he is near; aksi-gocare--present before their eyes.

When her lover is far away, a woman thinks of him more than when
he is present before her.