In plain words
When he introduces himself he uses "I, I". So the word "I" is in all beings. The one who utters the word "I, I" in all beings is Vaiśvānara. Now the third name. Vairājasuta. Vairājasuta, Vaiśvānara and Virāṭ, these three are different names of one alone. Vairājasuta means the one who has taken on a wondrous form. He is in all and yet as though he were not there, does all work as though he did not do it, experiences all as though he did not experience it; because he has taken on such a form, he is called Vairājasuta. These are the inner meanings of the three parts that make up the Virāṭ form.
Now the second, Hiraṇyagarbha. Hiraṇyagarbha means the source of all knowledge. Moral, physical, ethical, spiritual and scientific, all these kinds of knowledge have come forth from Hiraṇyagarbha. We may also call him the Sun of Jñāna. When the sun rises he takes on a golden form. Because he turns even Prakṛti to gold, when he is called the Sun of Jñāna, Hiraṇyagarbha has its right meaning. The whole creation came, at the very first, from the golden egg itself. Hiraṇyagarbha is, at first, an oval shape. It is like a golden egg, as was made the day before yesterday. From this shape, first the mouth was born. From it sound began. Next the nose was born. From this the air began. Next the eyes were born. From these eyes fire began. Then the ears were born. All the quarters began. So, at first, Hiraṇyagarbha is the root and ground of life in its shape of human form. From this Hiraṇyagarbha all beings came forth. To all these beings Hiraṇyagarbha himself has given the vijñāna, prajñāna and sujñāna that weigh the lasting and the passing. What may we gain? What must we not gain? What must we not do? What may we do? What is the chief knowledge for man? What is the true path that makes humanness worthwhile?