In plain words
He Himself goes on bringing everything into being. But He is seen by no one, heard by no one, revealed to no one. This is what they called the Para-nāma. The second is the Vyūha-nāma. That is, it means the One who reclines on the Ocean of Milk, upon the couch of Śeṣa. But only the gods can see this. Ordinary men cannot see it. Yet this Vyūha-nāma readily fulfils all the wishes of these gods. All of you will have heard it in films and plays. Hiraṇyakaśipu went on ruling all the worlds. The gods prayed to Nārāyaṇa, lying on the couch of Śeṣa. Granting their prayers, He set out and came back to this world, to give help. The Vyūha-nāma means the One who is seen by the gods alone. The third is the Vibhava-nāma. That is, to take on a human body and come down in this human body, as the ten Avatāras, as the Avatāras Rāma, Kṛṣṇa and the rest, to protect the world: this they called the Vibhava-nāma. The Avatāra who forms ties of kinship with this world, this earthly world, this world of Prakṛti, is the Vibhava-nāma. The Avatāras who set bad qualities, bad thoughts, evil thinking and the wicked on the right path, and give them Bhakti for God, good thoughts and good conduct, are the names of the Vibhava-nāma. All that we think of in the world today as the ten Avatāras belongs to the Vibhava-nāma! What stands in close kinship with the devotees and with God alone is the fourth, the Antarātma-nāma. This name is the one that moves through every man as consciousness, from the tips of his nails to the crown of his head, guarding him and giving that body the safety it needs. Its name is the Antarātma. In every man there is the Antarātma. That is Divinity itself. Then the Arcana-nāma. That is, it is the striving, with Bhakti and prapatti alone, through prayers, bhajans and kīrtans, describing God and praising God, to become worthy of His Grace.