यस्य सः वसुमनाः ।रागद्वेषादिभिः क्लेशैर्मदादिभिरुपक्लेशैश्च यतो न कलुषितं चित्तं ततस्तन्मनः प्रशस्तम् ।अवितथरूपत्वात्परमात्मा सत्यः, 'सत्यं ज्ञानमनन्तं ब्रह्म' इति श्रुतेः ।मूर्तामूर्तात्मकत्वाद्वा, 'सच्च त्यच्चाभवत्' इति श्रुतेः ।सदिति प्राणः, तीत्यन्नम्, यमिति दिवाकरः, तेन प्राणान्नादित्यरूपाद्वा सत्यः, 'सदिति प्राणास्तीत्यन्नं यमित्यसावादित्यः' इति श्रुतेः ।सत्सु साधुत्वाद्वा सत्यः ।सम आत्मा मनो यस्य रागद्वेषादिभिरदूषितः सः समात्मा ।सर्वभूतेषु सम एक आत्मा वा, 'सम आत्मेति विद्यात्' इति श्रुतेः ।सर्वैरर्थजातैः परिच्छिन्नो मितः; सर्वैरपरिच्छिन्नोऽमित इति असंमितः; सर्वकालेषु सर्वविकाररहितत्वात् समः; मया लक्ष्म्या सह वर्तत इति वा समः ।पूजितः स्तुतः संस्मृतो वा सर्वफलं ददाति न वृथा करोतीति अमोघः ।अवितथसंकल्पाद्वा, 'सत्यकामः सत्यसंकल्पः' इति श्रुतेः ।हृदयस्थं पुण्डरीकमश्नुते व्याप्नोति तत्रोपलक्षित इति पुण्डरीकाक्षः, 'यत्पुण्डरीकं पुरमध्यसंस्थम्' इति श्रुतेः; पुण्डरीकाकारे उभे अक्षिणी अस्येति वा ।धर्मलक्षणं कर्मास्येति वृषकर्मा ।धर्मार्थमाकृतिः शरीरं यस्य सः वृषाकृतिः ।'धर्मसंस्थापनार्थाय संभवामि युगे युगे' इति भगवद्वचनात् ॥
In plain words
He whose mind is thus endowed is Vasumanāḥ. Because his mind is untainted by afflictions like attachment and aversion, and minor flaws like pride, his mind is supremely pure. The Supreme Self is Satya because His nature is unerring, as the śruti declares: 'Brahman is truth, knowledge, and infinite.' Or because He comprises both the manifest and the unmanifest, according to the śruti: 'It became both the existent and the beyond.' Or Satya is derived from prāṇa (sat), food (tī), and the sun (yam), as the śruti states: 'Sat is prāṇa, tī is food, and yam is that sun.' Or He is Satya because He is good among the good. Samātmā is one whose mind is balanced and undefiled by attachment and aversion, or the single uniform Self present in all beings, as the śruti enjoins: 'One should know Him as the uniform Self.' Asamita is so called because He is neither measured by all finite objects nor limited by them; Sama because He is free from all modifications across all time, or because He dwells with Lakṣmī. Amogha is the infallible one who, when worshiped, lauded, or remembered, grants every fruit and never makes effort in vain, owing to His unerring resolve, as the śruti says: 'He of true desires, of true resolve.' Puṇḍarīkākṣa is the lotus-eyed Lord because He pervades and abides within the lotus of the heart, as the śruti affirms: 'The lotus situated in the center of the city'; or because both His eyes are shaped like lotus petals. Vṛṣakarmā is one whose actions are defined by righteousness. Vṛṣākṛtiḥ is He whose form is assumed for the sake of righteousness, in accordance with the divine declaration: 'To establish righteousness, I come into being from age to age.'
Close to the Sanskrit
Whose is that, Vasumanāḥ. Because his mind is not polluted by afflictions such as attachment and aversion, and secondary afflictions such as pride, therefore that mind is praised. Paramātmā is Satya because of having an unerring form, because of the śruti 'Satyam jñānam anantam brahma'. Or because of having the nature of manifest and unmanifest, because of the śruti 'It became the existent and the beyond'. Sat is prāṇa, tī is food, yam is the sun, therefore Satya from the form of prāṇa, food, and sun, because of the śruti 'Sat is prāṇa, tī is food, yam is that sun'. Or Satya because of being good among the good. Samātmā is he whose mind is equal and unblemished by attachment and aversion. Or the one uniform Self in all beings, because of the śruti 'One should know [the Self as uniform]'. Amitaḥ is Asamita because measured by all aggregates of objects, and undelimited by all; Sama because of being free from all modifications in all times; or Sama because He resides together with Lakṣmī. Amogha is he who, when worshiped, praised, or remembered, gives all fruits and does not render them in vain. Or because of unerring resolve, because of the śruti 'Of true desires, of true resolve'. Puṇḍarīkākṣa because He pervades and attains the lotus situated in the heart, and is perceived there, because of the śruti 'The lotus situated in the middle of the city'; or because both eyes have the shape of a lotus. Vṛṣakarmā because his action has the characteristic of righteousness. Vṛṣākṛtiḥ whose form or body is for the sake of righteousness, because of the divine utterance 'To establish righteousness I am born from age to age'.