विस्तीर्यन्ते समस्तानि जगन्त्यस्मिन्निति विस्तारः ।स्थितिशीलत्वात् स्थावरः; स्थितिशीलानि पृथिव्यादीनि तिष्ठन्त्यस्मिन्निति स्थाणुः; स्थावरश्चासौ स्थाणुश्च स्थावरस्थाणुः ।संविदात्मना प्रमाणम् ।अन्यथाभावव्यतिरेकेण कारणमिति बीजमव्ययम्, सविशेषणमेकं नाम ।सुखरूपत्वात्सर्वैरर्थ्यते इति अर्थः ।न विद्यते प्रयोजनम् आप्तकामत्वात् अस्येति अनर्थः ।महान्तः कोशा अन्नमयादयः आच्छादका अस्येति महाकोशः ।महान् भोगः सुखरूपोऽस्येति महाभोगः ।महत् भोगसाधनलक्षणं धनमस्येति महाधनः ॥
In plain words
He is Vistāra because the entire universe expands within him. He is Sthāvara and Sthāņu because the stable elements like earth rest firmly in him, combined as Sthāvarasthāṇu. He is Pramāṇa as pure consciousness itself. He is Bījamavyayam, the imperishable seed, acting as the ultimate cause without undergoing any change. He is Artha because everyone seeks him as the embodiment of happiness. He is Anartha because, having all desires fulfilled, he harbors no selfish personal motives. He is Mahākośa because the vast sheaths, beginning with the physical body, envelop him. He is Mahābhoga because his experience is supreme bliss. And he is Mahādhana because he possesses the ultimate wealth of joyous experience.
Close to the Sanskrit
Vistāra because all worlds are extended in him. Sthāvara because of his stable nature; Sthāņu because stable entities like earth stand in him; Sthāvarasthāṇu is both names combined. Pramāṇa as consciousness. Bījamavyayam as the imperishable seed, being the cause without alteration, forming a single qualified name. Artha because he is sought by all due to his blissful nature. Anartha because no personal purpose exists for him, he being one whose desires are fulfilled. Mahākośa because great sheaths like the food-sheath are coverers of him. Mahābhoga because his great experience is of the nature of bliss. Mahādhana because he possesses great wealth defined as the means of enjoyment.