एवं शक्तिप्रधानं भगवद्रूपं स्तुत्वा नरप्रधानमपि स्तोतुमाहप्रसरद्बिन्दुनादायशुद्धामृतमयात्मने ।नमोऽनन्तप्रकाशायशंकरक्षीरसिन्धवे ॥ ३ ॥शं - पराद्वयप्रथारूपं श्रेयः करोति यः स एव स्वच्छत्व - प्रकाशघनत्व - आह्लादकत्वसर्वसंपदास्पदत्वादिधर्मयोगात् क्षीरसिन्धुरिव, तस्मै नमः - शरीरादिप्रह्वीभावयुक्त्या तदेव तत्त्वं समाविशामः ।कीदृशाय शंकरक्षीरसिन्धवे ?प्रसरद्बिन्दुनादाय - प्रसरन्तौ नित्यमेव सदाशिवेश्वरादिना वेद्यपर्यन्तेन पराद्वैतप्रथानुप्रविष्टेन विश्वात्मना रूपेण प्रसरन्तौ बिन्दुनादौ - सामरस्यात्मिके ज्ञानक्रियाशक्ती यस्य; तथाहि - प्रकाशात्मा परमेश्वरः स्वातन्त्र्यशक्त्यपरपर्यायसामरस्यावस्थितज्ञानक्रियाशक्त्यात्मकः स्फुरन्नेव स्वभित्तौ स्वात्मगोपनारूपामनाश्रितशिवदशामुल्लास्य, ज्ञानशक्तिप्रधानं सदाशिवं, क्रियाशक्तिप्रधानम् ईश्वरं, तत्कारणरूपां च शुद्धविद्याम् आभास्य, संकोचाभासरूपां मायाम्, तदनु संकुचितज्ञानक्रियाशक्त्यात्मिके विद्याकले प्रदर्श्य, तत्संकोचप्रकर्षात्मबिन्दुनादशब्दवाच्यां प्राणापानभूमिं, सकलकरणावलीसमाश्रयभूताम् उट्टङ्क्य, पुनरपि ज्ञानक्रियासंकोचप्रकर्षयोगिनीमन्तःकरणभूमिम् उल्लास्य, क्रमात्क्रमं तारतम्यप्राप्तसंकोचज्ञानशक्तिमयानि बुद्धीन्द्रियाणि बोध्याभासपर्यन्तेन रूपेण प्रथितानि ; तथैव प्रकृष्टसंकोचक्रियाशक्तिमयानि कर्मेन्द्रियाणि, तद्वदेव उच्चारणीयग्राह्यादि - विषयाभासपर्यन्तानि प्रथयन्, बोध्यकार्यादि - सर्वविषयान् बाह्येन्द्रियप्रकाशैकात्म्यानयनप्रमुखमन्तःकरणप्रकाशमावेश्य, विद्याकलाभूमिकास्पर्शद्वारेण सदाशिवेशपदमावेश्य, स्वस्वातन्त्र्यशक्त्यात्मनैव प्रथयन्, ईदृशावरोहारोहदोलाकेलिं कुर्वन् अनवरतमवस्थितः, नियतिकालरागतत्त्वानि विद्याकलाभ्यामेवाक्षिप्तानि, प्राणापानाभ्यां पुंस्तत्त्वमुक्तम् विद्याकलान्तःप्रविष्टेन किंचिदंशेन प्रधानमाक्षिप्तं विषयैः तन्मात्रभूतानि इति ।इत्थमेष भगवान् प्रसरद्बिन्दुनादः, तत एव च ज्ञानक्रियामयत्वात् विश्वस्य, गृहीतविश्ववैचित्र्योऽपि परमेश्वरः शुद्धामृतमयात्मा परमानन्दरससार एव; अत एव अनन्तो - देशकालाकारैरपरिच्छिन्नः प्रकाशो यस्य, तेषामपि प्रकाशात्मकत्वात्, अन्यथा तु असत्त्वात् ; एवं च इत्थं नरपर्यन्तेनापि रूपेण प्रसरन् परिपूर्ण एव शंकरक्षीरसिन्धुः यः स्थितः तस्मै नमः ।क्षीरसमुद्रोऽपि उल्लसद्बिन्दुः कल्लोलनादयुक्तः शुद्धः - सुसितः, अमृतमयः प्रकाशमाननागराजश्च भवति, इति श्लेषोपमा ।स्तोत्रकारस्य पितामहः परमेश्वराख्यः, अपराजितः पिता, श्रीदयाख्या माता, शंकराभिधानो ज्येष्ठो भ्राता अभवत्, ततः तेषामपि परमेश्वराभेदभाजाम् इयं स्तुतिः, इति आख्यायिकाविदः ॥ ३ ॥
In plain words
Having thus praised the form of the Lord where power predominates, to praise the one where nara predominates as well, he says: Homage to Śaṃkara, the ocean of milk, in whom bindu and nāda spread forth, whose Self is made of pure nectar, whose light is endless. He who does ‘śaṃ’, that is, the highest good whose form is the spreading forth of the supreme non-duality, He alone, since He has the qualities of clearness, of being a mass of prakāśa, of giving delight, of being the abode of all riches, and the rest, is like the ocean of milk. ‘Homage’ to Him, that is, by the way of bowing low with body and the rest, we enter in samāveśa into that very reality. Of what kind is the ocean of milk that is Śaṃkara? ‘In whom bindu and nāda spread forth’: He whose bindu and nāda, that is, the powers of knowledge and action in their oneness of savour, spread forth, spread forth ever, in the form of the universe from Sadāśiva, Īśvara and the rest down to the knowable, entered into the spreading forth of the supreme non-duality. For thus: the Supreme Lord, whose nature is prakāśa, made of the powers of knowledge and action abiding in oneness of savour, which is another name for the power of freedom, as He shines forth, makes the state of Anāśrita Śiva, whose form is the hiding of His own Self, well up on His own screen; He makes appear Sadāśiva, where the power of knowledge predominates, Īśvara, where the power of action predominates, and Śuddhavidyā, whose form is their cause; He shows māyā, whose form is the appearing of contraction, and after it vidyā and kalā, made of the powers of knowledge and action contracted; He carves out the ground of prāṇa and apāna, spoken of by the words bindu and nāda as the height of that contraction, the support of the whole row of organs; again He makes well up the ground of the inner organ, which bears the height of the contraction of knowledge and action; step by step He spreads forth the organs of knowing, made of the power of knowledge whose contraction is reached by degrees, in the form that ends in the appearing of what is to be known, and in the same way the organs of action, made of the power of action in its utmost contraction, and likewise He spreads them forth as far as the appearing of objects, what is to be uttered, what is to be grasped and the rest; He makes all objects, what is to be known, what is to be done and the rest, enter the prakāśa of the inner organ, chiefly by bringing them to oneness with the prakāśa of the outer organs; by way of touching the grounds of vidyā and kalā He makes it enter the state of Sadāśiva and Īśvara; spreading forth only as the very nature of His own power of freedom, playing such a game of the swing of descent and ascent, He abides unceasingly. The tattvas of niyati, kāla and rāga are implied by vidyā and kalā themselves; by prāṇa and apāna the puruṣa tattva is stated; by a certain portion entered within vidyā and kalā, pradhāna is implied; by the objects, the tanmātras and the elements. In this way this Lord is the one ‘in whom bindu and nāda spread forth’; and for that very reason, since the universe is made of knowledge and action, the Supreme Lord, even though He has taken on the variety of the universe, is the one ‘whose Self is made of pure nectar’, the very essence of the savour of supreme ānanda; for this very reason He is the one ‘whose light is endless’, that is, whose prakāśa is unbounded by space, time and form, since these too are of the nature of prakāśa, and otherwise would not exist at all. And so, spreading forth in this way even in the form that ends in nara, He who abides wholly full, the ocean of milk that is Śaṃkara: to Him be homage. The ocean of milk too has drops leaping up, is joined with the roar of its waves, is pure, that is, very white, is made of nectar, and has the king of serpents shining in it: so it is a simile by double meaning. The grandfather of the author of the hymn was named Parameśvara, his father was Aparājita, his mother was named Śrīdayā, and his elder brother was called Śaṃkara; so this praise is of them too, who share in non-difference from the Supreme Lord: so say those who know the story.