अत एवभुक्त्वा भोगान्भवभ्रान्तिंहित्वा लप्स्ये परं पदम् ।इत्याशंसेह शोभेतशंभौ भक्तिमतः परम् ॥ १०२ ॥शंभौ - चिदानन्दघने, भक्तिभाजो दुर्लभस्य कस्यचिदेव, केवलम् इयम् आशंसा शोभेत ।का असौ इत्याह भवभ्रान्तिं हित्वा - निःशेषाम् अख्यातिं परिहृत्य, यथोपनतान् योगप्रभावाकृष्टान् भोगान् भुक्त्वा, परं पदं लप्स्ये - प्राप्स्यामि इति परमाद्वयमये माहेश्वरे नयेस्थान्युपनिमन्त्रणे संगस्मयाकरणं पुनरनिष्टप्रसंगात्इत्यन्यशास्त्रनीत्या न कदाचिदपि विदिततत्त्वस्य भोगासंगो बन्धाय भवति ।यदुक्तं श्रीस्पन्देतेन शब्दार्थचिन्तासु न सावस्था न यः शिवःभोक्तैव भोग्यभावेन सदा सर्वत्र संस्थितः ॥इति ॥ १०२ ॥
In plain words
For that very reason: ‘Having enjoyed enjoyments and left behind the error of becoming, I shall gain the supreme state’: such a hope would befit here only one who has devotion to Śaṃbhu. ‘To Śaṃbhu’, that is, to the one dense with cit and ānanda: only for one who has a share of devotion, someone rare, would this hope be fitting. What is it? He says: ‘having left behind the error of becoming’, that is, having cast off non-recognition entire, ‘having enjoyed enjoyments’ as they come, drawn by the power of yoga, ‘I shall gain’, that is, I shall reach, ‘the supreme state’. In the way of the Great Lord, made of the supreme non-duality, “When invited by those of high station, the not forming of attachment or pride, since what is unwanted would come about again”: unlike this way of another śāstra, attachment to enjoyment never at any time leads to bondage for one who knows the reality. As it is said in the venerable Spanda: “Therefore in word, meaning and thought there is no state that is not Śiva. It is the enjoyer alone who always and everywhere abides as the enjoyed.” So it is said.