यस्तु भक्तिशाली स सर्वावस्थासु भगवदभेदावष्टम्भमय एव इत्याशयेन आहनमः स्तुतौ स्मृतौ ध्यानेदर्शने स्पर्शने तथा ।प्राप्तौ चानन्दवृन्दायदयिताय कपर्दिने ॥ ३६ ॥कपर्दिने - महादेवाय, दयिताय - परमवल्लभाय नमः, कीदृशाय ? स्तुतौ - नामग्रहणे, स्मृतौ - तदर्थभावने, ध्याने - तदेकतानतात्मनि चिन्तने, दर्शने - तदनन्तरभाविनि साक्षात्कारे, स्पर्शने - तद्विश्रान्तौ, प्राप्तौ - तदैकात्म्यलाभे; यद्वा सर्वस्य भगवन्मयत्वात् सर्वदा सर्वेन्द्रियवृत्तिषु स्वरूपविश्रान्त्यात्मिकायां प्राप्तौ च आनन्दवृन्दाय - पराह्लादस्फाररूपाय ।लौकिकोऽपि दयितः स्तुत्यादिषु प्राप्तिपर्यन्तेषु क्रमेण अधिकाधिकं सुखयति, परमेश्वरस्तु सर्वत्र अन्यूनाधिकपरिपूर्णानन्दमय एव ।- इति अर्थशक्तिमूलो व्यतिरेकध्वनिः ॥ ३६ ॥
In plain words
But one rich in devotion is, in every state, made wholly of a firm hold on non-difference from the Lord: with this intent he says: Homage to the Beloved, Kapardin, a host of ānanda in praise, in remembrance, in meditation, in seeing, and likewise in touching, and in attaining. To ‘Kapardin’, that is, to the Great God, ‘the Beloved’, that is, the dearest of all, be ‘homage’. Of what kind? ‘In praise’, that is, in taking His name; ‘in remembrance’, that is, in contemplating its meaning; ‘in meditation’, that is, in thought whose nature is being wholly intent on that alone; ‘in seeing’, that is, in the direct realisation that follows it; ‘in touching’, that is, in resting in it; ‘in attaining’, that is, in gaining oneness with it; or else, since everything is made of the Lord, at all times, in all the workings of the senses, ‘and in attaining’, whose nature is resting in one's own nature: to Him who is ‘a host of ānanda’, that is, whose form is the expanse of supreme delight. A worldly beloved too gives more and more happiness, step by step, in praise and the rest, up to attaining; but the Supreme Lord is everywhere made of ānanda wholly full, neither less nor more: thus there is a suggestion of contrast rooted in the power of the meaning.