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रेण' इति श्रुतेः ॥ॐ लक्ष्यार्थायै नमः ॥लक्षणागम्या ।लक्षणानाम शक्यार्थे वाचकस्य पदस्य अन्वयाद्यनुपपत्त्या तत्संबन्धिपदार्थान्तरज्ञानहेतुः शक्यसंबन्धादिपदजन्यपदार्थान्तरज्ञानहेतुः शब्दवृत्तिरित्युच्यते, तस्या वाच्यवाचकतत्संबन्धादिभेदज्ञानपूर्विकायाः परिच्छिन्नसावयवपदार्थसंबन्धज्ञानहेतोः केवलचिन्मात्रे निरुपाधिके वस्तुनि षष्ठीजात्यादीनां लक्ष्यतावच्छेदकधर्माणामभावे प्रवृत्त्ययोगात् तया अगम्या, गन्तुं ज्ञातुं योग्यं गम्यं तन्न भवतीत्यगम्या ।वेदान्तमते जहदजहल्लक्षणया विशषणमात्रपरित्यागस्य अन्याेन्यतादात्म्यानुपपत्या बोधिसत्वात् तदर्धं सा अवश्यमङ्गीकर्तव्या ।विशेष्यस्य ज्ञानस्वरूपत्वेन नित्यतया लक्षणाजन्यत्वात् तदर्थं सा न अपेक्ष्यत इति भावः तथा च प्रकृताया देवतायाः शुद्धचैतन्यमात्रस्वरूपतया स्वयं प्रकाशत्वेन लक्षणागोचरत्वात् लक्षणागम्येति नाम युक्तमिति भावः ॥ॐ लक्षणागम्यायै नमः ॥लब्धकामा ।लब्धाः काम्यन्त इति कामाः ऐहिकामुष्मिकसुखसाधनानि, लक्षणया तत्तज्जन्यसुखानि वातथाभूताः कामाः यया सा तथा, पर्याप्तकामेत्यर्थः,
In plain words
Salutation to her who is the ultimate signified reality. She is Lakṣaṇāgamyā—unattainable by secondary linguistic implication. Because pure, unconditioned consciousness transcends all conditioning attributes and categories, secondary word functions cannot reach it. In Vedanta, while partial implication is sometimes admitted for understanding, here the supreme substrate is self-luminous and eternally identical with pure consciousness itself, needing no indirect linguistic bridge. She is Labdhakāmā—one whose desires are completely fulfilled, holding within herself all attainable joys of this world and beyond.
Close to the Sanskrit
From the scripture thus... Oun, salutation to the one whose implied meaning is cognized. Lakṣaṇāgamyā: Lakṣaṇā is defined as the function of a word... Because in pure, unconditioned consciousness, attributes like the sixth case and universals are absent, she is unattainable by that [secondary implication]. Gamyam is that which is fit to be gone to or known; she is not that, hence Agamyā. In the Vedantic view, since abandoning only qualifications leads to non-identity, and understanding requires it, that [jahadajahallakṣaṇā] must necessarily be accepted. Since the substantive is of the nature of consciousness and is eternal, not being produced by implication, it is not needed for that purpose—such is the intent. Similarly, because the deity under discussion is of the sole nature of pure consciousness and self-luminous, she is beyond the range of implication; hence the name Lakṣaṇāgamyā is fitting. Labdhakāmā: Desires are things desired, meaning the means of worldly and otherworldly happiness, or by implication the joys produced by them. She by whom such desires are attained is Labdhakāmā, meaning one whose desires are completely fulfilled.