यथा परमेश्वरः तत्तद्वेदसंहितादिशास्त्रेषु भ्रान्तिमुद्भाव्य भिन्दन्, ज्ञानानन्दं विवृणोति, तथा अस्माकमपि मायामुद्भावितां भित्त्वा ज्ञानानन्दमेव प्रकाशयतु इत्याहयस्याः प्राप्येत पर्यन्त-विशेषः कैर्मनोरथैः ।मायामेकनिमेषेणमुष्णंस्तां पातु नः शिवः ॥ ७२ ॥यस्याः चिदभेदाप्रथात्मनो मायायाः पर्यन्तस्य विशेषः परकाष्ठाचिदद्वयमयताप्राप्तिलक्षणः कैः ब्रह्मादिभिः प्रमातृभिः कैः मनोरथैः प्राप्येत, सर्वस्य मनोरथानामपि अविषयः, तां मायाम् एकनिमेषेण मुष्णन् - स्वरूपोन्मेषमात्रेणैव अपहरन्, शिवः - श्रेयःप्रदः, नः - अस्मान् पातु - मायासंस्कारगोचरात् रक्षतु; यथा अख्यातिः नाम्नापि नावतिष्ठते ॥ ७२ ॥
In plain words
As the Supreme Lord, in the treatises such as the Saṃhitās of the various Vedas, raises up error and breaks it and reveals the knowledge that is ānanda, so may He for us too break the māyā that has been raised up and make the knowledge that is ānanda alone shine; so he says: That māyā, whose distinctive end could be reached by what wishes? May Śiva, stealing her away in a single blink, protect us. Of which māyā, whose nature is the non-manifestation of non-difference from cit, the ‘distinctive end’, marked by the attainment of being made of the non-duality of cit at the farthest limit, could be reached by ‘what’ knowers, Brahmā and the rest, by ‘what wishes’? It lies beyond the reach even of the wishes of all. ‘Stealing away’ that māyā ‘in a single blink’, that is, carrying her off by the mere opening of His own form, may ‘Śiva’, that is, the giver of the highest good, ‘protect us’, that is, guard us from the range of the impressions of māyā, so that non-recognition does not remain even in name.