अतश्च तवैव वशिनो मायया क्वचित् व्युत्थाने व्यामोह्यमाना त्वत्प्रकाशाय त्वामेव तारं क्रन्दामः, यदाहनिर्द्वन्द्वे निरुपाधौ चत्वय्यात्मनि सति प्रभो ।वयं वञ्च्यामहेऽद्यापिमाययामेयया तव ॥ ५४ ॥हे प्रभो - दासवत्सल, निर्द्वन्द्वे - परमाद्वयरूपे, तथा देशकालाकारेभ्यः उपाधिभ्यो निष्क्रान्ते त्वयि महादेवे, न तु पुर्यष्टकादिरूपे आत्मनि सति तथात्वेन निश्चित्य निष्ठापितेऽपि वयम् अद्यापि ईदृशीं प्रबोधधाराम् अधिरूढा अपि, तव वशिनः अमेयया मायया वञ्च्यामहे - मनाङ्मात्रं देहप्रमातृतासंस्कारेण न त्यज्यामहे, अतः स्वामिन्, तवैवैतद्विदितं कृत्यं, त्वं तथा कुरु - यथा अयं मायासंस्कारोऽपि अस्माकं त्वद्दासानां शाम्यति ।तदुक्तं मयापि स्वस्तोत्रेउन्मूलितापि शतशो दलितापि सहस्रशः ।गोनासेवाप्रथोदेति द्रागत्र शरणं शिवः ॥इति ॥ ५४ ॥
In plain words
And so, bewildered at times in emergence by the māyā of You alone, who hold sway, we cry out aloud to You Yourself for Your prakāśa; as he says: Though You, free of the pairs of opposites and free of limiting conditions, are the Self, O Lord, we are deceived even now by Your immeasurable māyā. ‘O Lord’, that is, kind to Your servants: though You, the Great God, ‘free of the pairs of opposites’, that is, whose form is the supreme non-duality, and so too gone beyond the ‘limiting conditions’ of place, time and form, ‘are the Self’, and not the self in the form of the puryaṣṭaka and the rest, and though this has been ascertained as so and made firm, ‘we’, ‘even now’, though we have mounted such a stream of awakening, ‘are deceived’ by the ‘immeasurable māyā’ of You, who hold sway, that is, we are not let go, even a little, by the impression of being the body as knower. Therefore, Master, this task is known to You alone: so act that this impression of māyā too may be stilled for us, Your servants. As I too have said in my own hymn: “Though uprooted a hundred times and crushed a thousand times, non-manifestation springs up again at once, like the gonāsa; here Śiva is the refuge.” So it is said.