एवंविधाभिमानेनापि त्वय्येव विश्राम्यामि इत्याहचिन्तयित्वापि कर्तव्य-कोटीश्चित्तस्य चापलात् ।विश्राम्यन्भव भावत्क-चित्तानन्दे रमे भृशम् ॥ ३८ ॥स्वाभाविकात् चित्तचाञ्चल्यात्इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् ।यक्ष्ये दास्यामि मोदिष्ये- … ॥इत्यादिका निर्विरामप्रवृत्ताः कर्तव्यपरम्पराः चिन्तयित्वा - संकल्प्यापि,अत एव यथाभीष्टसमुल्लेखावभासनात् ।ज्ञानक्रिये स्फुटे एव सिद्धे सर्वस्य जीवतः ॥इति प्रत्यभिज्ञानिर्णीतवस्तुतत्त्वपरामर्शदिशा, हे भव, भावत्कचित्तानन्दे - त्वच्चैतन्यमेव परिपूर्ण आनन्दः, तत्र विश्राम्यन्, अहं भृशं रमे, बाह्यपर्यन्तमपि विश्वं त्वदानन्दरसप्लुतमेव अनुभवन् स्थितः ।यथोक्तं प्रत्यभिज्ञायाम्सर्वो ममायं विभव इत्येवं परिजानतः ।विश्वात्मनो विकल्पानां प्रसरेऽपि महेशता ॥इति ।प्रथमश्लोके विकल्पात्मकचित्तप्रशमनक्रमेणैव परतत्त्वप्रवेशोपायो य उक्तः, ततोऽयं सातिशय उपायो - व्युत्थानमपि समाधिरसप्लुतमेव करोति इति भृशं रमे - इति उक्तेराशयः केवलं तदुपायक्रमेण अयमुपायः प्ररोहमासादयति - इति तथैव इह स्तोत्रकारेण क्रमेणोक्तः ।चितो भावः चित्ता, चिन्ता इति अपपाठः ॥ ३८ ॥
In plain words
‘Even with such self-regard, I come to rest in You alone’: so he says: Even after thinking of millions of things to be done, through the restlessness of the mind, O Bhava, resting in the ānanda of Your being cit, I delight greatly. Through the natural restlessness of the mind, “This today I have gained; this wish I shall attain; I shall sacrifice, I shall give, I shall rejoice …” ‘having thought of’, that is, even having imagined, the unceasing series of things to be done, such as these, “For this very reason, since things are made to appear by outlining them as one wishes, knowledge and action are plainly established for everyone who lives.” So, by the direction of the parāmarśa of the reality of things settled in the Pratyabhijñā, O ‘Bhava’, ‘in the ānanda of Your being cit’, that is, Your consciousness itself is the full ānanda, ‘resting’ in that, ‘I delight greatly’, abiding as one who experiences the universe, even to its outermost reach, as flooded with the savour of Your ānanda. As it is said in the Pratyabhijñā: “For one who knows fully, ‘all this splendour is mine’, who is the Self of the universe, there is the state of the Great Lord even when vikalpas spread.” So it is said. In the first verse the upāya of entering the supreme reality was stated by way of quieting the mind, whose nature is vikalpa; this upāya goes beyond that, for it makes even emergence flooded with the savour of samādhi: this is the intent of the words ‘I delight greatly’. Only by the order of that upāya does this upāya take root; so here too it is stated by the author of the hymn in that same order. ‘Cittā’ is the state of cit; ‘cintā’ is a wrong reading.