Shloka 11
यदस्य बहुधा रूप॑ भूतं भव्यं भवत्तथा
yad asya bahudhā rūpaṁ bhūtaṁ bhavyaṁ bhavat tathā | bhūta-bhaviṣya-vartamāna-kāle sthāvara-jaṅgamākāreṣu tasya anekāni rūpāṇi prakaṭībhavanti | tasmāt sa “bahurūpa” iti kathyate | sarve devāḥ tasmin nivasantīti tasmāt sa “viśvarūpa” iti kathyate ||
Vāyu berkata: “Kerana wujud-Nya menzahirkan diri dalam pelbagai rupa—sebagai yang telah berlaku, yang akan datang, dan yang sedang ada—tampak melalui bentuk yang tidak bergerak dan yang bergerak, maka Dia disebut ‘Banyak-Rupa’ (Bahurūpa). Dan kerana segala dewa bersemayam di dalam-Nya, Dia disebut ‘Rupa-Semesta’ (Viśvarūpa).”
वायुदेव उवाच
Educational Q&A
The verse teaches divine all-pervasiveness: the Supreme is present across past, present, and future, manifesting as every kind of being—immovable and movable—hence ‘Bahurūpa’; and since all deities are contained within that reality, it is ‘Viśvarūpa’.
Vāyudeva explains the significance of two epithets—‘Bahurūpa’ and ‘Viśvarūpa’—by describing how the divine manifests in countless forms across time and as all categories of beings, with all gods residing within that cosmic form.