एवं प्रार्थनानन्तरमपि लब्धतत्साक्षात्कारो व्युत्थानेऽपि तत्संस्कारारूषिते तत्स्वरूपं स्तोतुमाहनमो निरुपकार्यायत्रैलोक्यैकोपकारिणे ।सर्वस्य स्पृहणीयायनिःस्पृहाय कपर्दिने ॥ ४२ ॥व्यतिरिक्तस्य उपकर्तुः उपकारस्य वा अभावात् निरुपकार्याय - अनुपकार्याय, अत एव स्पृहणीयाभावात् निःस्पृहाय, कपर्दिने - जटिने, एतच्चाभिधानं निःस्पृहत्वौचित्येन उपात्तम् ।एवम् अनुपकार्याय अस्पृहायापि च सर्वस्य अभीष्टसंपादनेन त्रैलोक्यैकोपकारिणे, अत एव च स्पृहणीयाय - निष्कारणमेव स्वस्वरूपनिर्मलीभावापादनेन अस्मदनुग्रहीत्रे तुभ्यमेव, शरीरादि जुहुमः - इति अनेन लोकोत्तरोत्कर्षवत्त्वं भगवत उक्तम् ॥ ४२ ॥
In plain words
So, having gained the direct realisation of that even immediately after his prayer, and even in emergence, tinged as it is with its impression, he says, to praise that own form: Homage to Kapardin, who needs no help and is the one helper of the three worlds, who is longed for by all and is Himself free of longing. Because there is no separate one to help Him, nor any help, He is ‘one who needs no help’, that is, one who cannot be helped; for that very reason, since there is nothing for Him to long for, He is ‘free of longing’; ‘Kapardin’, that is, the one with matted locks, and this name is taken up as fitting His freedom from longing. So too, though He cannot be helped and is free of longing, He is ‘the one helper of the three worlds’, by bringing about what all desire, and for that very reason He is ‘longed for’: to You alone, who without any cause grace us by bringing about the purity of our own form, we offer the body and all the rest in oblation. By this the Lord is said to possess an excellence beyond the world.