सदा ददातीति सर्वकामद', 'फलमत उपपत्ते : ' इति व्यासेनाभिहितत्वान् ।आश्रमवत् सर्वेषां संसारारण्ये भ्रमतां विश्रमस्थानत्वात् आश्रमः ।अविवेकिनः सर्वान्संतापयतीति श्रमणः ।क्षामाः क्षीणा: सर्वा. प्रजा: करोतीति क्षामः, • तत्करोति तदाच' इति णिचि पचाद्यचि कृते संपन्न: क्षाम इति ।शोभनानि पर्णानि च्छन्दांसि संसारतरुरूपिणोऽस्येति सुपर्णः, 'छन्दांसि यस्य पर्णानि ' इति भगवद्वचनात् ।वायुर्वहति यीत्या भूतानीति सः वायुवाहनः, 'भीषास्माद्वातः पवते' इति श्रुतेः ॥
In plain words
Because He constantly grants every desire, He is Sarvakāmada, as the sage Vyāsa has established through the logical necessity that rewards follow actions. He is Āśrama, serving as a sanctuary of rest for all who wander weary in the wilderness of worldly existence. He is Śramaṇa, because He brings suffering to the undiscerning. He is Kṣāma, because He reduces all beings to fragility, a form grammatically established through causal affixes. He is Suparṇa, because the sacred meters are the beautiful leaves of this tree of saṃsāra, echoing the divine word that the Vedas are His foliage. And He is Vāyuvāhana, because He directs the wind that sustains beings, fulfilling the scripture which declares that the wind blows in awe of Him.
Close to the Sanskrit
Always giving thus he is Sarvakāmada, from the logical establishment of 'the fruit is from this' because it is declared by Vyāsa. Like a hermitage because He is the resting place for all wandering in the wilderness of saṃsāra, he is Āśrama. Because He torments all the unrefined, he is Śramaṇa. Making all creatures emaciated, He is Kṣāma, derived through the ṇic affix and pacādi suffix rule being accomplished as Kṣāma. Having the Vedic meters as beautiful leaves of this saṃsāra-tree, He is Suparṇa, from the divine statement 'whose leaves are the meters'. Carrying beings by moving the wind, He is Vāyuvāhana, from the scriptural text 'from fear of Him the wind blows'.