सुवर्णस्येव वर्णोऽस्येति सुवर्णवर्णः, 'यदा पश्यः पश्यते , , रुक्मवर्णम्' इति श्रुतेः हेमेवावपुरस्येति हेमाङ्गः, 'य एषोऽन्तरादित्ये हिरण्मय पुरुष: ' इति श्रुतेः ।वराणि शोभनान्यज्ञान्यस्येति वराङ्गः ।चन्दनैराह्लादनैरङ्गदै: केयूभूषित इति चन्दनाङ्गदी ।धर्मत्राणाय वीरान असुरमुख्यान हन्तीति वीरहा ।समो नास्य विद्यते सर्वविलक्षणत्वादिति विषमः, 'न त्वत्समोऽस्त्यभ्यधिक कुतोऽन्यः' इति भगवद्वचनात् ।सर्वविशेषरहितत्वान् शून्यवत् शून्य घृता: विगलिताः आशिषः प्रार्थनाः अस्येति घृताशीः ।न स्वरूपान्न सामर्थ्यान्न च ज्ञानादिकादुणात् ।चलनं विद्यतेऽस्येति
In plain words
Because His complexion resembles pure gold, He is Suvarṇavarṇa, as the Veda declares: 'When the seer perceives the golden-hued Puruṣa.' Because His form is golden, He is Hemāṅga, confirming the scriptural passage: 'This golden person who resides within the sun.' He is Varāṅga because His limbs are exquisitely formed. He is Candanāṅgadī because He is adorned with cooling, fragrant sandal paste and golden armlets. He is Vīrahā because He destroys fierce demonic chieftains to protect righteousness. He is Viṣama because He transcends all and has no equal, as the Bhagavadgītā affirms: 'None is equal to Thee; how then could there be another superior?' He is Śūnya because He transcends all empirical attributes. He is Ghṛtāśīḥ because all worldly desires have completely fallen away from Him. No deviation ever occurs from His essential nature, His infinite power, or His omniscience.
Close to the Sanskrit
Suvarṇavarṇa, because His color is like gold, on the authority of the Shruti 'When the seer sees the golden-hued one'. Hemāṅga, because His body is like gold, on the authority of the Shruti 'This golden person who is within the sun'. Varāṅga, because His limbs are excellent and splendid. Candanāṅgadi, adorned with fragrant cooling sandal pastes and armlets and bracelets. Vīrahā, because He destroys heroic chief demons for the protection of righteousness. Viṣama, because He has no equal due to being distinct from all, based on the Bhagavadgītā statement 'Neither is there any equal to Thee, how could there be another superior?' Śūnya, being like the void due to being devoid of all particular attributes. Ghṛtāśīḥ, whose worldly prayers and desires have melted away. Movement from His essential nature, power, and from knowledge and other attributes does not exist of Him.