नेति योगविदां नेता, 'तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्' इति भगवद्वचनात् ।प्रधानं प्रकृतिर्माया; पुरुषो जीवः; तयोरीश्वरः प्रधानपुरुषेश्वरः ।नरस्य सिंहस्य चावयवा यस्मिन् लक्ष्यन्ते तद्वपुर्यस्य सः नारसिंहवपुः ।यस्य वक्षसि नित्यं वसति श्रीः सः श्रीमान् ।अभिरूपाः केशाः यस्य सः केशवः ।'केशाद्वोऽन्यतरस्याम्' इति वप्रत्ययः प्रशंसायाम् ।यद्वा, कश्च अश्च ईशश्च त्रिमूर्तयः केशाः ते यद्वशे वर्तन्ते सः केशवः ।केशिवधाद्वा केशवः ।'यस्मात्त्वयैष दुष्टात्मा हतः केशी जनार्दन ।तस्मात्केशवनाम्ना त्वं लोके ख्यातिं गमिष्यसि' इति विष्णुपुराणे श्रीकृष्णं प्रति नारदवचनम् ।पृषोदरादित्वाच्छन्दसाधुत्वकल्पना ।पुरुषाणामुत्तमः पुरुषोत्तमः ।अत्र 'न निर्धारणे' इति षष्ठीसमासप्रतिषेधो न भवति, जात्याद्यनपेक्षया समर्थत्वात् ।यत्र पुनः जातिगुणक्रियापेक्षया पृथक्क्रिया तत्रासमर्थत्वान्निषेधः प्रवर्तते; यथा—मनुष्याणां क्षत्रियः शूरतमः, गवां कृष्णा संपन्नक्षीरतमा, अध्वगानां धावन् शीघ्रतम इति ।अथवा पञ्चमीसमासः ।तथा च भगवद्वचनम्—'यस्मात् क्षरमतीतोऽहमक्षरादपि चोत्तमः ।अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः' इति ॥
In plain words
Yogavidām Netā does not mean a worldly leader, for the Lord promises in the Gītā: 'To those who are ever steadfast and worship me, I carry what they lack and preserve what they have.' Pradhānapuruṣeśvaraḥ is the lord of both primordial matter and the individual soul. Nārasiṃhavapuḥ is one whose form combines the limbs of a man and a lion. Śrīmān is he upon whose chest the goddess Śrī eternally abides. Keśava is so named because of his charming hair, or because the three deities Brahmā, Viṣṇu, and Śiva exist under his control, or because he slew the demon Keśin, as Nārada told Krishna in the Viṣṇu Purāṇa: 'Since you have slain this wicked Keśin, O Janārdana, you shall be renowned in the world by the name Keśava.' Puruṣottama is the best among persons. The grammatical prohibition against genitive compounds expressing selection does not apply here because this term does not depend on caste or quality distinctions. Alternatively, it may be understood as an ablative compound, supported by Krishna's words in the Gītā: 'Because I transcend the mutable and am greater even than the immutable, therefore I am celebrated in the world and in the Vedas as Puruṣottama.'
Close to the Sanskrit
Not so is Yogavidām Netā, by the divine saying 'Of those constantly devoted, their acquisition and preservation I carry'. Pradhāna is prakṛti and māyā; puruṣa is the jīva; the lord of those two is Pradhānapuruṣeśvaraḥ. Nārasiṃhavapuḥ: whose body exhibits limbs of a man and a lion. Śrīmān: on whose chest Śrī constantly dwells. Keśavaḥ: whose hairs are charming (by 'keśād vo 'nyatarasyām' suffix 'va' in praise); or keśāḥ are the three forms Brahmā, Viṣṇu, Īśa who exist in his control; or from the slaying of Keśin, as Nārada said to Śrī Kṛṣṇa in the Viṣṇu Purāṇa: 'Since you have slain this wicked-souled Keśin, O Janārdana, therefore you will go with the fame of Keśava in the world'; with irregularity of pṛṣodara imagining correctness by poetic license. Puruṣottamaḥ: best of puruṣas. Here the prohibition of genitive compound in specification does not apply due to capability without dependence on caste etc., unlike where there is separate dependence on caste, quality, or action, e.g., 'among men a Kshatriya is most valiant, among cows a black one is most milk-yielding, among travelers a running one is fastest'. Or it is an ablative compound, as the divine saying: 'Since I transcend the perishable and am superior even to the imperishable, therefore I am renowned in the world and Veda as Puruṣottama'.