संश्लेषयन् तेषां गतिं प्रतिवघ्नातीति ।'मया संश्लेषिता भूमिरद्भिर्व्योम च वायुना ।वायुश्च तेजसा सार्धं वैकुण्ठत्वं ततो मम' इति शान्तिपर्वणि ।सर्वस्मात्पुरा सदनात्सर्वपापस्य सादनाद्वा पुरुषः; 'स यत्पूर्वोऽस्मात्सर्वस्मात्सर्वान्पाप्मन औषत्तस्मात्पुरुषः' इति श्रुतेः; पुरि शयनाद्वा पुरुषः, 'स वा अयं पुरुषः सर्वासु पूर्षु पुरिशयः' इति श्रुतेः ।प्राणिति क्षेत्रज्ञरूपेण प्राणात्मना चेष्टयन्वा प्राणः ।'चेष्टां करोति श्वसनस्वरूपी' इति विष्णुपुराणे ।खण्डयति प्राणिनां प्राणान् प्रलयादिष्विति प्राणदः ।प्रणौतीति प्रणवः, 'तस्मादोमिति प्रणौति' इति श्रुतेः ।प्रणम्यते इति वा प्रणवः, 'प्रणमन्तीह यं वेदास्तस्मात्प्रणव उच्यते' इति सनत्कुमारवचनात् ।प्रपञ्चरूपेण विस्तृतत्वात् पृथुः ।हिरण्यगर्भसंभूतिकारणं हिरण्मयमण्डं यद्वीर्यसंभूतम्, तदस्य गर्भ इति हिरण्यगर्भः ।त्रिदशशत्रून्हन्तीति शत्रुघ्नः ।कारणत्वेन सर्वकार्याणां व्यापनात् व्याप्तः ।वाति गन्धं करोतीति वायुः, 'पुण्यो गन्धः पृथिव्यां च' इति भगवद्वचनात् ।'अधो न क्षीयते जातु यस्मात्तस्मात् अधोक्षजः' इति उद्योगपर्वणि; द्यौरक्षम्, पृथिवी चाधः, तयोर्यस्मादजायत मध्ये वैराजरूपेण इति वा अधोक्षजः; अधोभूते ह्यक्षगणे प्रत्यग्रूपप्रवाहिते ।जायते तस्य वै ज्ञानं तेन अधोक्षज उच्यते ॥
In plain words
Vaikuntha is so called because He binds the elements together and restrains their dispersion, as the Shanti Parva declares: 'Earth, space, water, air, and fire are joined together; that is My state of Vaikuntha.' He is Purusha because He existed before all things and because He burns away all sin, as the Sruti states: 'Because He consumed all sins before everything else, therefore He is Purusha.' Or He is Purusha because He dwells within the city of the body, as the Sruti says: 'This very Purusha resides in all bodies.' He is Prana because as the inner knower and the breath of life, He animates all beings, as the Vishnu Purana notes: 'He acts in the form of the vital breath.' He is Pranada because He dissolves the vital breaths of beings during cosmic dissolution. He is Pranava because one praises the Lord with the syllable Om, according to the Sruti: 'Therefore one praises with Om.' Or He is Pranava because the Vedas bow down to Him, as Sanatkumara declares. He is Prithu because He expands infinitely as the manifest universe. He is Hiranyagarbha because the golden cosmic egg, born of divine potency, is His womb. He is Shatrughna because He destroys the enemies of the gods. He is Vyapta because He pervades all effects as their underlying cause. He is Vayu because He causes fragrance to blow, as the Lord states in the Gita: 'I am the pure fragrance in the earth.' He is Adhokshaja because He never suffers a downward fall, as stated in the Udyoga Parva; or because He manifested as Viraj in the space between heaven above and earth below; or because true spiritual knowledge is born when the senses are turned inward to the inner Self.
Close to the Sanskrit
Vaikuntha is so called because He binds together the elements and obstructs their downward motion, as stated in the Shanti Parva: 'Earth, space, and water with air, and air along with fire are joined together; that is my state of being Vaikuntha.' Purusha is so called because He dwells before all or destroys all sin, as the Sruti says: 'Because he burned all sins before all this, therefore he is Purusha.' Or because He lies in the city, as the Sruti says: 'This very Purusha lies in all cities.' Prana is so called because He animates in the form of the knower of the field as the self of breath, making them act, as stated in the Vishnu Purana: 'He performs activity in the form of breath.' Pranada is so called because He cuts off the lives of living beings during dissolutions and the like. Pranava is so called because one praises with Om, as the Sruti says: 'Therefore one praises with Om.' Or Pranava is so called because the Vedas bow down to Him here, according to the statement of Sanatkumara. Prithu is so called because of His vast expansion in the form of the universe. Hiranyagarbha is so called because the golden egg born of potency is His womb. Shatrughna is so called because He destroys the enemies of the gods. Vyapta is so called because of His pervasion as the cause of all effects. Vayu is so called because He makes fragrance blow, as the divine word says: 'Pure fragrance in the earth am I.' Adhokshaja is so called because He never perishes downwards, as stated in the Udyoga Parva; or because heaven is the axle and earth is below, and He was born in the middle between those two in the form of Viraj; or Adhokshaja is so called because true knowledge is born for a seeker when his group of senses is directed inward to the inner Self.