विगतः क्षरो नाशो यस्यासौ विक्षरः ।स्वच्छन्दतया रोहितां मूर्ति मत्स्यमूर्ति वा बहन् रोहितः ।मुमुक्षवः तं देवं मार्गयन्ति इति मार्गः; परमानन्दो येन प्राप्यते स मार्गः इति वा ।उपादानं निमित्तं च कारणं स एवेति हेतुः ।दमादिसाधनेन उदरः उत्कृष्टा मतिर्या, तथा गम्यत इति दामोदरः ।'दमादामोदरं विदुः' इति महाभारते ।यशोदया दाम्नोदरे बद्ध इति वा ।'तयोर्मध्यगतं बद्धं दाम्ना गाढं तयोदरे ।ततश्च दामोदरतां स ययौ दामबन्धनात्' इति ब्रह्मपुराणे ।'दामानि लोकनामानि तानि यस्योदरा
In plain words
He is Vikṣara because all decay and destruction have vanished from Him. He is Rohit because He freely assumes the form of a red fish or creature. He is Mārga because seekers of liberation search for Him, and because He is the very path to supreme bliss. He is Hetu because He alone is the material and efficient cause of the universe. He is Damodara because He is realized through self-control and spiritual discipline, as the Mahābhārata declares, and because He was bound around the waist by the binding cord of Yashoda, holding all the worlds within His belly as described in the Purāṇas.
Close to the Sanskrit
Vikṣara is one for whom destruction or decay is gone. Rohit is one who assumes a red form or fish form by free will. Mārga is one whom seekers of liberation seek, or the path through which supreme bliss is attained. Hetu is one who is exclusively the material and efficient cause. Damodara is one who is approached through supreme wisdom born of self-control disciplines, as known from the Mahabharata 'They know Damodara from self-control', or because he was bound on the belly by a rope by Yashoda, as stated in the Brahma Purana: 'Being bound tightly by the rope in the middle between them on his belly, he attained the state of Damodara from the binding of the rope', and 'The worlds are called dāma residing within his belly...'