AVG 2.23

Chapter 2 (The Seekers Joy at Self-Cognizance): Verse 23
अहो भुवनकल्लोलैर्विचित्रैर्द्राक् समुत्थितम् ।
मय्यनंतमहाम्भोधौ चित्तवाते समुद्यते ॥ २-२३॥

PURPORT:
Ah!, I am an immeasurable ocean; but,
when the winds of thought and knowledge
blow, disparate forms of tempestuous waves
of perceived world phenomena
arise forthright from within my being.

TRANSLITERATION:
अहो भुवनकल्लोलैः  विचित्रः द्राक् समुत्थितम् ।
aho bhuvanakallolaiḥ vicitraḥ drāk samutthitam ।
मयि अनंतमहाम्भोधौ चित्तवाते समुद्यते ॥ २-२३॥
mayi anaṃtamahāmbhodhau cittavāte samudyate ॥ 2-23॥

MEANING:
aho (अहो) = Ahhh! (as in a happy exclamation)
bhuvanakallolaiḥ (भुवनकल्लोलैः) = waves and gambols of the worlds (compound of bhuvana (भुवन) meaning place of being/world/earth/globe and kallolaiḥ (कल्लोलैः) meaning waves/surges/gambol)
vicitraḥ (विचित्रः) = diversified/entertaining/manifold/variegated
drāk (द्राक्) = speedily/immediately/speedily/forthwith
samutthitam (समुत्थितम्) = was produced/has originated/had arisen।
mayi (मयि) = in me/within me
anaṃtamahāmbhodhau (अनंतमहाम्भोधौ) = like the form of a limitless ocean (Ambu (अम्बु) is an ancient word of Sanskrit origin which literally means water and mahāmbho (महाम्भो) can literally translate to 'great water' as mahā (महा) means great or limitless)
cittavāte (चित्तवाते) = the wind of thought and knowledge (compound of citta (चित्त) meaning mind/knowledge and vāte (वाते) meaning wind
samudyate (समुद्यते) =  soaring/rising/arise ॥ 2-23॥

COMMENT:
These lines implicitly inform us about the world of names and forms arising within the mind of Janaka and the fact that his awareness (while originally conditioned around external sense stimuli that tends to sample, assign and objectify phenomena) is now on a path where it strives to overcome the complex web of names and forms that we have bestowed on the world around us. Janaka here mentions that the turbulent winds of knowledge that churns the endless ocean – that is his mind – is replete with waves of name and forms that he associates with perceived phenomenological states in the universe.
The words ‘name’ and ‘form’ have a lot of import and go deep into the sense of duality that we experience with the universe. The word ‘name’ itself allows us to define the entity (being named) and by the process of definition, allows for us to objectify the entity to make the entity discrete from other entities. The word ‘form’ is the way we perceive our sensory interactions with the shape and structure of the entity that, in turn, allows us to distinguish the entity from other entity-forms. By the very nature of these words, they signify separation and a sense of ‘otherness’. When we start to objectify entities by referring to them as 'here is this entity_1 and it has name_1 and has a shape called form_1 whereas here is this entity_2 referred to by name_2 and having form_2', we explicitly distinguish and separate one entity from another by the patterns, structure and sensory appropriations that emanate from that entity allowing us to confer a certain individuality or a sense of self upon that entity. This individuality or self conferred upon that entity implicitly allows for us to infer that the individuality assigned to the entity is different from the individuality appropriated for ourselves setting up the implicit biases and choices within and without. A duality is born forthwith. It is this sense of duality that Janaka aims to banish by understanding the true nature of names and forms.
Existent entities in and of themselves have no names. The names have been assigned by humans based upon convention, culture and patterns of regularity incident upon the entity using language and the semantic structures thereof. While useful as a conventional tool that allows us to function as normal interacting humans within society, disorientation arises when we try to assign a permanent and inherent essence to that entity (when we use the name that we have congenially and conventionally assigned to that entity). In the same token, the forms perceived by us and imparted to existent entities are again products of our shared culture and the conditioning that such a shared culture imparts. A so-called square in two-dimensional space is an entity whose co-equal sides intersect at right angles to form a closed two dimensional form only because we have conferred a square to be thus formed. There is no shape called a ‘square’ in the universe that has any undying inherent essence. This is the kind of conditioned knowledge that Janaka talks about when he mentions that the world of shapes and forms roils the waves of thoughts within his mind. The fact that shapes, names and forms that are conventionally assigned by cultural conditioning tends to take on a bigger and a more inherently enduring aspect within ourselves rather than serving it for what it is - conventional designations that allow to interact harmoniously – is the heart of the matter here. Once Janaka realizes the underlying truths behind names and forms, his mind starts to feel at ease.
All of this said, it is clear that at this point, amongst all of the sentients in the universe, the human is the only species capable of abstractly representing phenomena using  written and spoken language. Language is a mechanism that allows for us to 'identify and meet' thoughts as they automatically arise from our minds. The thoughts themselves allows us to abstract reality and plan for a future and discretize the past. Thoughts rooted within the framework of names and forms give rise to fear, trepidation, anxiousness and suffering because the thoughts are products of has-been pasta that are trying to extrapolate abstracted futures to distract us and produce suffering.