हृषीकेशोऽहमीशानो वरदो लोकभावनः ।इति ।सर्वजगत्कारणं पद्मं नाभौ यस्य सः पद्मनाभः, 'अजस्य नाभावध्येकमर्पितम्' इति श्रुतेः ।अमराणां प्रभुः अमरप्रभुः ।विश्वं कर्म क्रिया यस्य सः विश्वकर्मा ।क्रियते इति जगत् कर्म विश्वं कर्म यस्येति वा विचित्रनिर्माणशक्तिमत्त्वाद्वा विश्वकर्मा; त्वष्ट्रा सादृश्याद्वा ।मननात् मनुः ।'नान्योऽतोऽस्ति मन्ता' इति श्रुतेः ।मन्त्रो वा, प्रजापतिर्वा मनुः ।संहारसमये सर्वभूततनूकरणत्वात् त्वष्टा ।त्वक्षतेस्तनूकरणार्थात् तृच्प्रत्ययः ।अतिशयेन स्थूलः स्थविष्ठः ।पुराणः स्थविरः, 'त्वेषं ह्यस्य स्थविरस्य नाम' इति बह्वृचाः; वयोवचनो वा ।स्थिरत्वात् ध्रुवः ।स्थविरो ध्रुव इत्येकं नाम सविशेषणम् ॥अग्राह्यः शाश्वतः कृष्णो लोहिताक्षः प्रतर्दनः ।प्रभूतस्त्रिककुब्धाम पवित्रं मङ्गलं परम् ॥ २० ॥कर्मेन्द्रियैः न गृह्यत इति अग्राह्यः, 'यतो वाचो निवर्तन्ते ।अप्राप्य मनसा सह' इति श्रुतेः ।शश्वत् सर्वेषु
In plain words
The Lord of the senses declares: I am Īśāna, the giver of boons, the creator of the worlds. He who holds the lotus in his navel is Padmanābha, as the Veda declares: 'Within the navel of the Unborn, the supreme reality is placed.' The lord of the immortals is Amaraprabhu. He whose activity is the universe is Viśvakarmā, owing to his wondrous power of creation or his likeness to Tvaṣṭā. Because he reflects, he is Manu, for the scripture states: 'There is no other thinker than Him'; or Manu is the sacred mantra or Prajāpati. He is Tvaṣṭā because at the cosmic dissolution he makes all beings subtle, derived from the root meaning attenuation with the suffix tṛc. Sthaviṣṭha is the supremely gross form. Purāṇa and Sthavira: 'Indeed, this is the name of the elder,' say the Rigvedins, or it denotes eternal existence. Dhruva is the steadfast one. Sthavira and Dhruva together form a single qualified name. Then follow Agrāhya, Śāśvata, Kṛṣṇa, Lohitākṣa, Pratardana, Prabhūta, Trikakubdhāma, Pavitra, Maṅgala, and Param. He is Agrāhya because he cannot be grasped by the organs of action, as the scripture says: 'From whence words turn back, failing to reach Him along with the mind.' Eternally in all...
Close to the Sanskrit
Hṛṣīkeśa, I am Īśāna, Varada, Lokabhāvana. Thus. The cause of all worlds, he in whose navel is the lotus, is Padmanābha, according to the śruti text, 'Within the navel of the unborn one the supreme single thing is placed.' The lord of immortals is Amaraprabhu. Whose action is the universe is Viśvakarmā because he possesses wondrous creative power, or due to similarity to Tvaṣṭā. From reflecting is Manu, according to the śruti, 'There is no other thinker than this,' or Manu is the mantra or Prajāpati. Tvaṣṭā because at the time of dissolution he makes all beings subtle, through the suffix tṛc applied to the root tvakṣ meaning to make subtle. Sthaviṣṭha is excessively gross. Purāṇa, Sthavira—'Indeed, this is the name of this elder,' say the Rigvedins; or referring to age. Dhruva due to constancy. Sthavira and Dhruva form one name with an attribute. Agrāhya, Śāśvata, Kṛṣṇa, Lohitākṣa, Pratardana, Prabhūta, Trikakubdhāma, Pavitra, Maṅgala, Param. Agrāhya because he is not grasped by the action organs, according to the śruti, 'From where words turn back, not reaching it along with the mind.' Śaśvat in all...