अनादिनिधनं षड्भावविकारशून्यम्, विष्णुं व्यापकम्,सर्वस्य लोक्यत इति लोकः दृश्यवर्गो लोकः तस्य नियन्तॄणांब्रह्मादीनामपि ईश्वरत्वात् सर्वलोकमहेश्वरम्, लोकं दृश्यवर्गंस्वाभाविकेन बोधेन साक्षात्पश्यतीति लोकाध्यक्षः, तं नित्यंनिरन्तरं स्तुवन्, सर्वदुःखातिगो भवेत् इति त्रयाणां साधा-रणं फलवचनम् ।सर्वाण्याध्यात्मिकादीनि दुःखान्यतीत्यगच्छतीति सर्वदुःखातिगः भवेत् स्यात् ॥पुनरपि तमेव स्तुत्यं विशिनष्टि--
In plain words
Without beginning or end, untouched by the six modifications of worldly existence; Viṣṇu, the all-pervading; 'loka' or world is that which is perceived—the entire realm of seen objects; because He is the supreme Lord even over controllers like Brahmā, He is the great Lord of all worlds. He is 'Lokādhyakṣa' because He perceives the entire phenomenal world directly through His innate awareness. Constantly and unceasingly praising that Lord, one 'transcends all suffering'—this is the fruit common to all three verses. Having crossed over all sorrows originating from the body and other sources, he goes forth—he who is the transcender of all suffering truly becomes so. Once again the text characterizes the Lord who is worthy of praise.
Close to the Sanskrit
Without beginning and end, devoid of the six modifications of existence; Viṣṇu, pervading; 'world' is that which is seen—the class of seen things is the world; because of being the lord even of the controllers like Brahmā, the great lord of all worlds; 'lokādhyakṣa' because he sees the world, the seen class, directly with inherent consciousness; constantly and unceasingly praising that one, 'might transcend all suffering': this is the statement of fruit common to the three. Having passed beyond all sufferings, physical and others, he goes—he who is 'sarvaduḥkhātiga' might be. Once again he distinguishes that very one worthy of praise.