अनिर्विण्णः सदामर्षी लोकाधिष्ठानमद्भुतः ॥
അനന്തോ ഹുതഭുഗ്ഭോക്താ സുഖദോ നൈകജോഗ്രജഃ
അനിര്വിണ്ണഃ സദാമര്ഷീ ലോകാധിഷ്ഠാനമദ്ഭുതഃ
ஆனந்தோ ஹுதபுக்போக்தா சுகதோ நைகஜோக்ரஜ
அநிர்விண்ண ஸதாமர்ஷி லோகாதிஷ்டானமட்புத
ಅನನ್ತೋ ಹುತಭುಗ್ಭೋಕ್ತಾ ಸುಖದೋ ನೈಕಜೋಗ್ರಜಃ
ಅನಿರ್ವಿಣ್ಣಃ ಸತಾಮರ್ಷೀ ಲೋಕಾಧಿಷ್ಟಾನಮದ್ಭುತಃ
అనన్తో హుతభుగ్భోక్తా సుఖదో నైకజోగ్రాజః
అనిర్విణ్ణః సతామర్షీ లోకాధిష్టానమద్భుతః
ananto hutabhugbhoktaa sukhado naikajoagrajaha
nirvinnah sadaamarshee lokaadhishthaanamadbhutah
886. Anantah – “Endless.” One who is not conditioned by time and place is Self. In His All-pervading nature He is immortal, and thus Immutable.
887. Huta-bhuk –“One who accepts the things devotedly poured as oblation into the sacred Fire.” These oblations which may be in the name or any devataa, are all received by Narayana in the form of that devataa because He is the One Infinite Self Who plays in and through all forms, worldly and heavenly.
888. Bhoktaa – The One Who enjoys the world of objects-emotions-thoughts, through the equipments of body- mind-intellect is none other than the Self expressing through these ‘instruments-of-experiences’ as the individuality-constituted of the perceiver-feeler-thinker-ego. The term Bhoktaa also means “One Who Protects” (the Universe)-as He is the very material Cause for the entire world of names and forms.
889. Sukha-dah - “One Who gives the experience of Eternal Bliss to the devotees at their final spiritual destination-Moksha. As the term stands in the verse, some would read it-’ A-sukha-da’ in which case the nominative would mean: “One Who removes all the discomforts and pains of the devotees.”
890. Naikajah - Na-’not’; Eka-’once’; Ja ,-born.’ One who is born not only once, but many times, in many Forms, to serve the devotees in His different Incarnations. In fact, all births are all His manifestations alone as he is the Spark-of-Existence in the Universe of inert matter. Through all equipments He alone is the One Consciousness that dances Its Infinite Glories.
891. Agra-jah – “The One Who was First-Born.” Naturally, everything came from Him alone; this Primordial First Cause is the concept of God. That from which everything comes, in which everything exists and into which all things can again finally merge-'That' is conceived as God.
892. Anirvinnah – “One Who feels no disappointments”-Who has no chance to feel disappointment as He is ever the totally fulfilled. The agonising disgust with things that comes to a bosom when a burning desire is unfulfilled is called Nirveda. One who has no Nirveda is called Anirvinnah. He, being “Ever-full” and “Perfect,” has no desires yet unfulfilled or something yet to be fulfilled in the future. Bhagavan declares this in Geeta: “There is neither anything that I have not gained nor anything I have yet to gain.”
893. Sadaa-marshee – “One who ever forgives the trespasses of all His devotees” -One who is infinitely merciful and kind.
894. Loka-adhishthaanam - The one sole substratum for the entire Universe of things and beings.”
895. Adbhutah – “Wonder is He.” The Geeta roars of this 'wonder,' and the Upanishads assert that He and the teacher who teaches of Him, and even the student who grasps Him are all ‘wonders.’ “ Wonder” is an experience that comes to one whose mind and intellect are stunned by the overwhelming experience of any given moment. The experience has made the mind stagger, the intellect to halt-so that no feelings or thoughts emanate from them. That moment of realisation is a moment of total transcendence of the “inner- equipments,’ so this term “Wonder” is often used in our scriptures to point out the condition within at the time of our Experience Infinite.
