ततश्चसंहृतस्पर्शयोगायसंपूर्णामृतसूतये ।वियन्मायास्वरूपायविभवे शंभवे नमः ॥ ५ ॥शं भवति अस्मात् इति शंभुः तस्मै, विभवे - व्यापकाय चिदात्मने नमः ।कीदृशाय ? संहृतो - नाशितः स्पर्शैः - विषयैः योगः - अन्तर्नानावासनाधिष्ठानसंबन्धो येन; तत एव च वियत् - विनश्यत् अख्यात्यात्मनो मायायाः स्वरूपं यतः तस्मै; अतश्च संपूर्णं - पराद्वयप्रथात्म यत् अमृतं तस्य सूतये - अभिव्यक्तिहेतवे ।एवं च पाशक्षपणपूर्णस्वरूपदानेन भगवान् स्वात्मैव महेश्वरः अनुग्राह्यान् अनुगृह्णानः स्थितः, इति आन्तरवासनाबीजप्लोषयुक्त्यैव अख्यातिप्रशमनपुरःसरं परसत्तामाविशेत् भक्तिभाक्, इति भङ्ग्या उपदिष्टं भवति ।उक्तं चउद्धरेदात्मनात्मानम्- … ।इति ।वियत् - आकाशम् अस्पर्शं पूर्णचन्द्रास्पदं मायावत् तुच्छस्वरूपं विभु च भवति, इति अनुरणनशक्त्या श्लेषध्वनिः, एवमुत्तरत्रापि ॥ ५ ॥
In plain words
And so: Homage to Śaṃbhu, the all-pervading, who has done away with the union with the touches, the source of the complete nectar, through whom the form of māyā vanishes. ‘Śaṃbhu’ is so called because ‘śam’, the highest good, comes to be from Him; to Him, ‘the all-pervading’, that is, pervasive, whose nature is cit, be ‘homage’. Of what kind is He? He by whom the ‘union’, that is, the connection that is the ground of the many latent impressions within, with ‘the touches’, that is, with objects, is ‘done away with’, that is, destroyed; and for that very reason He through whom the form of māyā, whose nature is non-recognition, is ‘viyat’, that is, vanishing; and therefore He is ‘the source’, that is, the cause of the manifestation, of that ‘nectar’ which is ‘complete’, that is, whose nature is the spreading forth of the supreme non-duality. And so the Lord, the Great Lord who is one's own Self, abides granting grace to those to be graced by bestowing His full nature through the destruction of the bonds; and so, by a turn of phrase, this is taught: one who shares in devotion should enter the supreme being, after first quieting non-recognition by the very means of burning up the seeds of the inner latent impressions. And it is said: “One should lift up the self by the Self …” So it is said. ‘Viyat’, the sky, is without touch, the abode of the full moon, empty in form like māyā, and all-pervading: thus by the power of resonance there is a suggestion through double meaning, and so too in what follows.