आदिः कारणमस्य न विद्यत इति अनादिः, सर्वकारणत्वात् ।भूराधारः, भुवः सर्वभूताश्रयत्वेन प्रसिद्धाया भूम्या', भुवोऽपि भूरिति भूर्भुवः ।अथवा, न केवलमसौ भूः भुवः, लक्ष्मीः शोभा चेति भुवो लक्ष्मीः ।अथवा, भूः भूलोकः ; भुवः भुवर्लोक:; लक्ष्मीः आत्मविद्या, ' आत्मविद्या च देवि त्वम् ' इति श्रीस्तुतौ ।भूम्यन्तरिक्षयोः शोभेति वा भूर्भुवो लक्ष्मी ।शोभना विविधा ईरा गतयो यस्य सः सुवीरः; शोभनं विविधम् ईर्ते इति वा सुवीरः ।रुचिरे कल्याणे अङ्गदे अस्येति रुचिराङ्गदः ।जन्तून् जनयन जननः; ल्युड्डिधौ बहुलग्रहणात्कर्तरि ल्युट् प्रत्ययः प्रयोगवचनादिवत् ।जनस्य जनिमतो जन्म उद्भवः तस्यादि: मूलकारणमिति जनजन्मादिः ।भयहेतुत्वात् भीमः, ' भीमाद योऽपादाने' इति निपातनात् 'महद्भयं वज्रमुद्यतम्' इति श्रुतेः ।असुरादीनां भयहेतुः पराक्रमोऽस्यावतारेध्विति भीमपराक्रमः ॥
In plain words
He is Anādiḥ, the beginningless, because He has no cause, being Himself the source of all. He is Bhūrbhuvaḥ, the foundation of the earth, which is the refuge of all creatures. Alternatively, He is Bhūrbhuvor-lakṣmīḥ, the very beauty and splendor of the earth and the atmosphere; or, as the hymn to Śrī declares, He is Lakṣmī in the form of Ātmavidyā, the sacred self-knowledge that illuminates both worlds. He is Suvīraḥ because His movements are beautifully diverse and auspicious. He is Rucirāṅgadaḥ, adorned with radiant, beautiful armlets. He is Jananaḥ, the progenitor who brings all living beings into existence. He is Janajanmādiḥ, the ultimate root cause from which the birth of all creatures originates. He is Bhīmaḥ, the formidable, because He is the source of awe and terror to the wicked, described in the Upaniṣads as 'a great dread, like an uplifted thunderbolt.' And He is Bhīmaparākramaḥ, whose heroic prowess in His divine incarnations strikes terror into the hearts of demonic forces.
Close to the Sanskrit
Because no beginning or cause of Him exists, He is Anādiḥ, being the cause of all. Bhūḥ is the support; of the earth, which is well-known as the refuge of all beings; He is the support even of the earth, thus He is Bhūrbhuvaḥ. Or, He is not only the earth, but also the beauty and glory of the earth, thus He is Bhūrbhuvor-lakṣmīḥ. Or, Bhūḥ is the earth; Bhuvaḥ is the atmosphere; Lakṣmīḥ is spiritual knowledge, as in the hymn to Śrī: 'And, O Goddess, You are spiritual knowledge.' Or, He is the beauty of both earth and atmosphere, thus Bhūrbhuvor-lakṣmīḥ. He whose movements are beautiful and of various kinds is Suvīraḥ; or He who manifests beautifully in various ways is Suvīraḥ. He who has beautiful and auspicious armlets is Rucirāṅgadaḥ. He who generates living beings is Jananaḥ; the suffix lyuṭ is applied in the agentive sense here due to the diverse application of the rule. The birth of beings is their origin, and He is the beginning or root cause of that, thus He is Janajanmādiḥ. Because He is the cause of fear, He is Bhīmaḥ, as derived irregularly in the sense of the ablative, and from the Śruti: 'A great fear, like an uplifted thunderbolt.' He whose prowess in His incarnations is the cause of fear for demons and others is Bhīmaparākramaḥ.