सर्वैः स्तूयते न स्तोता कस्यचित् इति स्तव्यः ।अत एव स्तवप्रियः ।येन स्तूयते तत् स्तोत्रम्, गुणसंकीर्तनात्मकं तद्धरिरेवेति ।स्तुतिः स्तवनक्रिया ।स्तोता अपि स एव ।प्रियो रणः यस्य यतः पञ्च महायुधानि धत्ते सततं लोकरक्षणार्थम् अतो रणप्रियः ।सकलैः कामैः सकलाभिः शक्तिभिश्च संपन्न इति पूर्ण: ।न केवलं पूर्ण एव; पूरयिता च सर्वेषां संपद्भिः ।स्मृतिमात्रेण कल्मषाणि क्षपयतीति पुण्यः ।पुण्या कीर्तिरस्य यतः पुण्यमावहत्यस्य कीर्तिः नृणामिति पुण्यकीर्तिः ।आन्तरैर्वाह्यैर्व्याधिभिः कर्मजैर्न पीड्यत इति अनामयः ॥मनोजवस्तीर्थकरो वसुरेता वसुप्रदः ।
In plain words
He is Stavya because He is praised by all, while His praiser belongs to no other. Hence He is also Stavapriya, fond of praise. The hymn that lauds His qualities is Hari Himself; praise is the act, and the praiser is also He. He is Raṇapriya because battle is dear to Him, as He constantly wields the five great weapons to protect the worlds. He is Pūrṇa because He is complete with all powers and desires; moreover, He fulfills the prosperity of all. He is Puṇya because the mere remembrance of Him washes away sins. He is Puṇyakīrti because His glory bestows merit upon humanity. He is Anāmaya because He is untouched by internal or external ills born of past actions.
Close to the Sanskrit
Stavya because He is praised by all, and the praiser is not of anyone else. Hence Stavapriya. That by which He is praised is stotra; a hymn consisting of the recitation of qualities—that Hari Himself is. Stuti is the act of praising. The praiser is He alone. Raṇapriya because a battle is dear to Him, since He constantly bears the five great weapons for the protection of the worlds. Pūrṇa because He is endowed with all desires and all powers. Not only is He full, but also the fulfiller of all with prosperities. Puṇya because He destroys sins by mere remembrance. Puṇyakīrti because His fame brings merit to men. Anāmaya because He is not afflicted by internal or external diseases born of karma.