भृत् विद्यामयो नन्दकाख्योऽसिरस्येति नन्दकी ।मनस्तत्त्वात्मकं सुदर्शनाख्यं चक्रमस्याम्तीति संसारचक्रमस्याज्ञया परिवर्तत इति वा चक्री ।इन्द्रियाग्रहंकारात्मकं शानाम धनुरस्यास्तीति शार्ङ्गधन्वा धनुषश्च' इति अनङ् समासान्तः ।बुद्धितत्त्वात्मिकां कौमोदकी नाम गदां वहन् गदाधरः ।रथाङ्गं चक्रमस्य पाणौ स्थितमिति रथापाणि: ।अत एव अशक्यक्षोभणः इति अक्षोभ्यः ।केवलम् एतावन्त्यायुधान्यस्येति न नियम्यते, अपि तु सर्वाण्येव प्रहरणान्या युधान्यस्येति सर्वमहरणायुधः आयुधत्वेनाप्रसिद्धान्यपि करजादीन्यस्यायुधानि भवन्तीति ।अन्ते सर्वप्रहरणायुध इति वचनं सत्यसंकल्पत्वेन सर्वेश्वरत्वं दर्शयितुम्, एष सर्वेश्वरः' इति श्रुतेः ।द्विर्वचनं समाप्तिं द्योतयति ।ॐकारश्च मङ्गलार्थः, ॐकारश्चाथशव्दश्च द्वावेतौ ब्रह्मणः पुरा ।कण्ठं भित्त्वा विनिर्यातौ तस्मान्माङ्गलिकावुभौ ' इति वचनात् ।अन्ते 'नमः' इत्युक्त्या परिचरणं कृतवान्, 'धन्यं ' भूयिष्ठां ते नमउक्ति विधेम' इति मन्त्रवर्णात् ।
In plain words
He is Nandakī because he bears the sword named Nandaka, which embodies pure knowledge. He is Cakrī because he wields the Sudarśana discus representing the cosmic mind, by whose command the wheel of saṃsāra ceaselessly revolves. He is Śārṅgadhanvā as the wielder of the Śārṅga bow, embodying sensory mastery according to grammatical rules. He is Gadādhara, holding the Kaumodaki mace which represents the intellect. He is Rathāpāṇi, holding the chariot wheel in his hand, and therefore Akṣobhya, utterly imperturbable. His armory is not restricted merely to these few weapons; everything in existence—even unrenowned things like His fingernails—serves as His weapon, encapsulated in the concluding name Sarvapraharaṇāyudha to reveal His absolute sovereignty as the supreme Lord, matching the scripture: 'This is the Lord of all.' The repetition of the name at the conclusion signifies the completion of the text. The sacred syllable Oṉ is invoked for auspiciousness, supported by the tradition that Oṉ and Atha emerged together from the divine throat. Finally, the commentary concludes with an expression of reverence using the word 'Namah', fulfilling the scriptural injunction to offer abundant salutations to the Divine.
Close to the Sanskrit
Nandakī is one who possesses the sword named Nandaka which embodies knowledge. Cakrī is one who has the discus named Sudarshana representing the mind principle, or because the wheel of samsara revolves by his command. Śārṅgadhanvā is one who has the bow embodying the principle of sense control, with the grammatical suffix anaṅ at the end of the compound. Gadādhara holds the mace Kaumodaki representing the intellect principle. Rathāpāṇi is one who has the chariot wheel situated in his hand. Hence Akṣobhya is one who cannot be agitated. It is not restricted that he has only these weapons, but all striking instruments are his weapons, even things not renowned as weapons like fingernails can become his weapons. The concluding statement 'Sarvapraharaṇāyudha' is to show his supreme lordship through infallible resolve, based on the sruti 'This is the supreme lord.' The doubling indicates completion. The syllable Om is for auspiciousness, based on the text: 'Both Om and Atha emerged formerly having pierced the throat of Brahman, hence both are auspicious.' At the end he performed service by saying 'Namah', based on the mantra text 'We would offer abundant salutations to you.'