एवं विश्वात्मिकासु नर - शक्ति - शिवभूमिषु अद्वयैकपरमार्थं परमेश्वरमभेदेन विमृश्य, ईदृशीमेव सर्वदशासु स्वात्मप्रतिपत्तिं प्रथयति आ स्तोत्रपरिसमाप्ति विचित्राभिः सूक्तिभिःद्विष्मस्त्वां त्वां स्तुमस्तुभ्यंमन्त्रयामोऽम्बिकापते ।अतिवाल्लभ्यतः साधुविश्वङ्नो धृतवानसि ॥ ४ ॥हे अम्बिकापते ! विश्वस्य पितः, पितृत्वादेव असि - त्वं, नः - अस्मान्, विश्वक् - समन्तात् सर्वदशासु, साधु - सम्यक्, पराद्वयदृशा धृतवान् - अनुगृहीतवान् ; कथम् ? अतिवाल्लभ्यतः - यतः त्वम् अस्माकमतिशयेन वल्लभः, नित्यमेव त्वदेकपरा वयं, तत एव तवापि वयम् अतिवल्लभाः ।यथोक्तं गीतासुप्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ।इति ।यतश्च इत्थं हृदयैकध्यमस्माकम् अतोऽतिवाल्लभ्यादेव वयं व्यवहारपदे लोकमध्यगता लोकस्थितिरक्षणार्थं यत् किंचित् रहस्याचारादि गजनिमीलनिकया द्विष्मः तत् त्वामेव द्विष्मः, नहि अस्माकम् अत्वन्मयं किंचिदपि भाति, इति द्वेष्यद्वेष्ट्रादिभूमावपि त्वन्मया एव स्मः, न तु अस्माकं द्वेषादिदोषकालुष्यं जातुचित् ।यद्वक्ष्यतिदोषोऽपि देव को दोषस्त्वामाप्तुं यः समास्थितः ।इति ।यदपि लोकमध्यगताः तथैव वैदिकमिष्टापूर्तादि स्तुमः तदपि न त्वदतिरिक्तम् इति त्वामेव स्तुमः ।यदपि यज्ञादौ इन्द्रादिदेवामन्त्रणं कुर्मः तदपि तुभ्यं - त्वदर्थमेव मन्त्रयामः - शिवमयात्मदेवतायै विश्वं जुहुमः ।यच्छ्रुतिःयज्ञेन यज्ञमयजन्त देवा … ।इति ।अत एवात्र व्यतिरिक्तस्य फलस्याभावात् न कर्त्रभिप्रायक्रियाफलविवक्षा इति आत्मनेपदं न कृतम् ।किं च लोकोत्तरभवद्भक्तिशालिमध्यगता अपि वयं यत् वैदिकाचारादि द्विष्मः, यच्च रहस्याचारादि स्तुमः, तदपि त्वन्मयमेव मन्यामहे ।एवं च लोकलोकोत्तरयोः दशयोः वयं यत् द्विष्मः तत् त्वामेव मन्यमाना वस्तुतस्तु त्वां स्तुमः, त्वदद्वयमयद्वयाभासपरामर्शनमेव हि भवत्स्तुतिः, अतश्च इत्थं तत्तद्द्वेषस्तुत्याद्यवस्थासु वस्तुतः त्वां स्तुवन्तो वयं तुभ्यं मन्त्रयामः, त्वां मन्त्रदेवतां विश्वाभेदविमर्शात्मकमहामन्त्रेण मन्त्रयामः ।इत्थम् अतिवाल्लभ्यात् अस्मान् असि - त्वं साधु - सम्यक् च अनुगृहीतवान्, त्वदनुग्रहादेव ईदृशी अस्माकं महाविभूतिराविर्भूता इत्यर्थः ॥ ४ ॥
In plain words
Having thus reflected, without difference, on the Supreme Lord, the one highest reality of non-duality, in the grounds of nara, Śakti and Śiva, which are the universe, he spreads forth, up to the close of the hymn, in varied fine sayings, just such a realisation of his own Self in every state: We hate You, we praise You, for You we invoke in mantra, O Lord of Ambikā; out of exceeding fondness You have held us well on every side. O ‘Lord of Ambikā’, Father of the universe! Just because You are Father, ‘asi’, that is, You, have ‘held’ ‘us’, that is, ourselves, ‘on every side’, that is, all around, in every state, ‘well’, that is, rightly, with the vision of the supreme non-duality: ‘held’, that is, graced. How? ‘Out of exceeding fondness’: since You are exceedingly dear to us, we are ever given to You alone, and for that very reason we too are exceedingly dear to You. As it is said in the Gītā: “For I am exceedingly dear to the one who knows, and he is dear to Me.” So it is said. And since in this way our hearts are one, it is from exceeding fondness alone that, standing in the realm of ordinary dealings in the midst of the world, for the protection of the world's order, whatever we hate with the elephant's closing of the eyes, the secret practices and the rest, what we hate is You alone; for nothing at all shines for us that is not made of You. So even at the level of the hated, the hater and the rest, we are made of You alone, and never is there for us the stain of the fault of hatred and the rest. As he will say: “Even a fault, O God, what fault is it, if it is set upon reaching You?” So it is said. And what we, standing in the midst of the world, praise in just the same way, the Vedic sacrifices and works of merit and the rest, that too is not other than You; so we praise You alone. And when in sacrifice and the like we invoke Indra and the other gods, that too we do ‘for You’, that is, for Your sake alone ‘we invoke in mantra’, that is, we offer the universe in oblation to the deity that is the Self, made of Śiva. As the Śruti says: “With sacrifice the gods sacrificed to sacrifice …” So it is said. For this very reason, since here there is no fruit separate from it, there is no intent to say that the fruit of the action goes to the agent, and so the ātmanepada is not used. Moreover, even standing in the midst of those rich in devotion to You, beyond the world, what we hate, the Vedic practices and the rest, and what we praise, the secret practices and the rest, that too we hold to be made of You alone. And so, in both states, the worldly and the beyond-worldly, what we hate we hold to be You alone, and in truth we praise You; for praise of You is just the parāmarśa of the appearing of duality as made of Your non-duality. And so, in truth praising You in each of these states of hatred, praise and the rest, we ‘invoke in mantra for You’, that is, we invoke You, the deity of mantra, with the great mantra whose nature is the vimarśa of non-difference from the universe. In this way, ‘out of exceeding fondness’, ‘asi’, that is, You, have graced us ‘well’, that is, rightly; the meaning is: by Your grace alone has such great glory of ours become manifest.