शोभना भुजाः जगद्रक्षाकरा अस्येति सुभुजः ।पृथिव्यादीन्यपि लोकधारकाण्यन्यैः धारयितुमशक्यानि धारयन् न केनचिद्धारयितुं शक्यत इति दुर्धरः; दुःखेन ध्यानसमये मुमुक्षुभिः हृदये धार्यत इति वा दुर्धरः ।यतो निःसृता ब्रह्ममयी वाक् तस्मात् वाग्मी ।महांश्चासाविन्द्रश्चेति महेन्द्रः; ईश्वराणामपीश्वरः ।वसु धनं ददातीति वसुदः, 'अन्नादो वसुदानः' इति श्रुतेः ।दीयमानं तद्वस्वपि स एवेति वसुः; आच्छादयत्यात्मनः स्वरूपं माययेति वा वसुः; अन्तरिक्षे एव वसति नान्यत्रेति असाधारणेन वसनेन वायुर्वा वसुः, 'वसुरन्तरिक्षसत्' इति श्रुतेः ।एकं रूपमस्य न विद्यत इति नैकरूपः, 'इन्द्रो मायाभिः पुरुरूप ईयते' इति श्रुतेः, 'ज्योतींषि विष्णुः' इत्यादिस्मृतेश्च ।बृहत् महत् वराहादिरूपमस्येति बृहद्रूपः ।शिपयः पशवः, तेषु विशति प्रतितिष्ठति
In plain words
He is Subhujaḥ because his radiant arms protect the entire universe. He is Durdharaḥ because he bears the massive weight of the earth and mountains that no one else can support, and because seekers struggle to hold him firmly in their hearts during meditation. He is Vāgmī because all sacred speech originates from him. He is Mahendraḥ as the supreme sovereign over all lords of existence. He is Vasudaḥ as the giver of all wealth, as the Veda says: 'The consumer of food, the giver of wealth.' He is Vasuḥ because he is that very wealth itself, or because he conceals his true nature behind the veil of māyā, or because—like the wind—he abides uniquely in the atmosphere, as the scripture declares: 'Vasu dwelling in the mid-space.' He is Naikarūpaḥ because he does not possess a single static form, manifesting instead in myriad ways through his mysterious power, as the text states: 'Indra appears manifold through his illusions.' He is Bṛhadrūpaḥ because of his colossal, all-encompassing forms such as the Divine Boar. And he is one who enters and abides within all beings and rays of light.
Close to the Sanskrit
Subhujaḥ, because his splendid arms are makers of world-protection. Durdharaḥ, because earth and others, being impossible to be sustained by others, are sustained by him and cannot be sustained by anyone else; or because he is held with difficulty in the heart by seekers during meditation. Vāgmī, because from him the Vedic speech emerged. Mahendraḥ, because he is great and he is Indra, the lord even of lords. Vasudaḥ, because he gives wealth, according to the shruti 'eater of food, giver of wealth'. Vasuḥ, because that very wealth being given is he himself; or because he conceals his own real nature through māyā; or because like the wind he dwells exclusively in the mid-space, according to the shruti 'Vasu dwelling in the atmosphere'. Naikarūpaḥ, because a single form of him does not exist, according to the shruti 'Indra through illusions appears manifold' and smṛtis like 'lights are Viṣṇu'. Bṛhadrūpaḥ, because his form is vast, such as the boar incarnation. Shipayah are rays or animals; in them he enters and abides.