In the Brahma-samhita it is stated that the Lord is one Absolute, but He has ananta, or innumerable, forms. Advaitam acyutam anadim ananta-rupam [Bs 5.33]. 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 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 Lordnot only Krsna, but Rama, Nrsimha, Varaha, Narayana, etc. The varieties of transcendental forms exist simultaneously. That is also stated in the Brahma-samhita: ramadi-murtisu. .. nanavataram. He already exists in multiforms, but none of the forms are material. Sridhara Svami has commented that arupinah, without form, means without material form. The Lord has form, otherwise how can it be stated here, tany eva te bhirupani rupani bhagavams tava: You have Your forms, but they are not material. Materially You have no form, but spiritually, transcendentally, You have multiforms? Mayavadi 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 purusa, 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 Rama, Nrsimha, Varaha, Narayana and Mukunda. There are many thousands and thousands of forms, but they are all visnu-tattva, Krsna.