In plain words
Westerners get certain kinds of doubt about the culture of Bhārata just from hearing such words. This is not the right meaning. The sāttvika guṇa in us is itself the principle of Viṣṇu. The principle of rajoguṇa in us is itself the true principle of Brahmā. The mark of tamoguṇa in man is itself the nature of Īśvara. And so, what is tamoguṇa? It gives room to sleep, to nothing but a kind of dullness, they say. So the One called Īśvara is in us as tamoguṇa. This very One is also called Ardhanārīśvara. He is also called Ardhanimīlitanetra. That is, if the eyes are fully open, the whole world is seen. But then we may see all its fickleness too. Because of that, our vision turns away. Then again, if you close the eyes completely, sleep comes. So, to keep full sleep from coming and to keep this restlessness out of full view, Īśvara kept His eyes ardhanimīlita. Besides this, keeping the gaze on the tip of the nose. When you keep the gaze on the tip of the nose, nothing at all, not even the world, is seen. Nor does sleep come. This itself is the right meaning of dhyāna, they said. Who is Īśvara?
With the digit of the crescent moon gleaming on His crown, with matted locks glistening in their beauty, with the sparkle of the heavenly river flowing through the locks, with the splendid eye on His forehead, with a throat as black as the black jāmun fruit, with a serpent bangle on His hand, with the elephant's hide wrapped around His waist, with sacred ash glowing all over His body, with a large kuṅkuma mark drawn on His brow, with lips reddened by tāmbūla, rejoicing in the six śāstras, mocking the dark lilies and plundering their beauty, with a gleaming body of dusky hue, the One who dwells in Parthi has appeared in person today.