Stanza-100

अनन्तरूपोऽनन्तश्रीर्जितमन्युर्भयापहः ।
चतुरश्रो गभीरात्मा विदिशो व्यादिशो दिशः ॥

അനന്തരൂപോനന്തശ്രീര്ജിതമന്യുര്ഭയാപഹഃ
ചതുരശ്രോ ഗഭീരാത്മാ വിദിശോ വ്യാദിശോ ദിശഃ

அனந்தரூபோநந்தஸ்ரீர்ஜிதமந்யுர்பயாபஹ
சதுரஸ்ரோ கபீராத்மா விதிசோ வ்யாதிசோ திச

ಅನಂತರೂಪೋನಂತಶ್ರೀರ್ಜಿತಮನ್ಯುರ್ಭಯಾಪಹಃ
ಚತುರಶ್ರೋ ಗಭೀರಾತ್ಮಾ ವಿದಿಶೋ ವ್ಯಾದಿಶೋ ದಿಶಃ

అనంతరూపోనంతశ్రీర్జితమన్యుర్భయాపహః
చతురశ్రో గభీరాత్మా విదిశో వ్యాదిశో దిశః

anantaroopo-anantasreer jitamanyur bhayaapahah
chaturasro gabheeraatmaa vidiso vyaadiso disah

932. Ananta-roopa –“One of the infinite forms.” The endless variety of forms constituting the world of objects are all projections in him. They are in their essence nothing but himself. Just as the entire spread –of –objects in a dream is nothing but the creation of the single mind of the waker, and it is seen as many only in the dream –plane –of –consciousness, so, too, the world of objects –emotions-and –thoughts are all discovered as the Narayana –Consciousness.
933. Anantasreeh –“One who is full of infinite Glories,” “One who is full of Incomparable Powers,” the main tree ‘powers’ which the lord expresses in the world are the ‘Desire Power’ (Icchaa-sakti). These are expressions of his Glory at our physical, mental and intellectual levels. These are three manifestations of his ‘powers’ and their continuous interplay, together weave the fabric of the total dynamic expressions of life in the world. The self, Sree Narayana, the one spring –board for all these vibrant aspects of the life –He, the Omniscient, is called “One of Infinite Forms.”
934. Jitamanyuh –“One who has conquered anger” (manyuh). It cannot be repeated too often, thus this significance is again given in this term, that anger is one of the most overpowering enemies within us –”One who has conquered anger” is One who established in his own Purity. Earlier, the technique of anger was explained that when a desire is unfulfilled, anger rises in a man’s heart towards a desire is unfulfilled, anger rises in a man’s heart towards the obstacle between him and his desire. The self is All-full (Paripoorna); it cannot feel any need, want or desire. The Self, then Sree Narayana, is ever without the low and ruinous passion called ‘anger.’
935. Bhayapahah –“One who destroys or removes all fear in the samsaric life.” Naturally, lord Narayana is the one sure harbour wherein the boats of life, tossed mercilessly on the high seas of passions, can find their calm of peace and total security.
936. Chaturasrah –“One who deals squarely with all.” The term Chaturasrah means a geometrical square of equal sides. Sree Narayana distributes the results of actions equally to all: each one can get only the exact reward of his own previous actions. Thus, Narayana bestows justly and squarely upon all.
937. Gabheeraatmaa –“One who, in his real Nature, is too deep to be fathomed by the frail instrument of our mind.” Depth here indicates the profoundness –the supreme essence pervading the Universe is unfathomably profound in its significance and glory.
938. Vidisah –“One who is unique in his giving.” He is divinely liberal, magnificently benevolent in fulfilling the earnest desires of all his true devotees.
939. Vyaadisah –“One who is unique in his Commanding –Power.” One who orders even the phenomenal powers, the deities and gods.
940. Disah –“One who advises and gives knowledge.” It is the self who is author of the Vedas, nay, the very theme and essence of the Vedas. Lord Narayana, in the form of the sruti-texts, gives to man the knowledge of the self.