यत्प्रणामस्य चायं महिमा, तदावेशमेव आशंसन् आहसर्वविभ्रमनिर्मोक-निष्कम्पममृतह्रदम् ।भवज्ज्ञानाम्बुधेर्मध्य-मध्यासीयापि धूर्जटे ॥ ९५ ॥हे धूर्जटे - महादेव, भवज्ज्ञानाम्बुधेः - त्वत्प्रकाशसमुद्रस्य, मध्यं - सारभूतम्, अमृतह्रदम् - आनन्दमयस्वातन्त्र्यशक्त्यात्मकरूपम् अध्यासीय - कदा तन्मयीभावम् इयाम्, कीदृशम् अमृतह्रदं ? सर्वेषां विभ्रमाणाम् - अज्ञानानां निर्मोकेन - त्यागेन यत् निष्कम्पं - प्ररूढतया लब्धं, प्रकाशात्मनश्च भगवतो विमर्शमयं स्वातन्त्र्यमेव हृदयभूतम् ।यदाहस्म श्रीप्रत्यभिज्ञाकारःचितिः प्रत्यवमर्शात्मा परावाक् स्वरसोदिता ।स्वातन्त्र्यमेतन्मुख्यं तदैश्वर्यं परमात्मनः ॥इति ॥ ९५ ॥
In plain words
And since such is the greatness of bowing to Him, longing for āveśa in Him alone, he says: O that I might settle, O Dhūrjaṭi, into the very centre of the ocean of knowledge of You, the lake of nectar made unshaken by the casting off of every delusion. O Dhūrjaṭi, that is, Great God: ‘of the ocean of knowledge of You’, that is, of the sea of Your prakāśa, ‘the centre’, that is, what is its very essence, ‘the lake of nectar’, that is, the form whose nature is the power of freedom made of ānanda: ‘O that I might settle into’ it, that is, when might I come to be made of it? What is the lake of nectar like? It is that which is ‘unshaken’, that is, gained as something firmly grown, through ‘the casting off’, that is, the abandoning, of all ‘delusions’, that is, all ignorance; and it is the very freedom, made of vimarśa, of the Lord whose self is prakāśa, which is His heart. As the author of the venerable Pratyabhijñā said: “Citi, whose nature is pratyavamarśa, is the supreme speech arising of its own savour; this is freedom in its principal sense, and that is the sovereignty of the supreme Self.” So he says.