मायापर्यन्तविशेषो यादृक् भक्तिभाजामेव दर्शनयोग्यः - तत् प्रकटयतिवैराग्यस्य गतिं गुर्वींज्ञानस्य परमां श्रियम् ।नैःस्पृह्यस्य परां कोटिंबिभ्रतां त्वं प्रभो प्रभुः ॥ ७३ ॥हे प्रभो परमेश्वर, वैराग्यस्य - विषयवैतृष्ण्यस्य, गुर्वीं - काष्ठाप्राप्तां सदाशिवादिपदमपि तृणवत् मन्यमानां, गतिं - प्रतीतिं, तथा ज्ञानस्य तत्त्वावबोधस्य, परमां - वैष्णव - लाकुल - पाशुपताद्युक्तमितज्ञानहान्या विश्वोत्तीर्ण - विश्वमय - चिदानन्दसुन्दर - स्वतन्त्र - सततावभास्वर - परमाद्वयस्वात्मप्रथारूपां श्रियं - परां विभूतिं, तथा नैःस्पृह्यस्य - यथोक्तज्ञानलक्ष्मीप्राप्त्युपायान्वेषणवैमुख्यस्य च, परां - धाराधिरूढां कोटिं सकलमुद्रामन्त्रध्यानाद्यपहस्तनरूपाम् ।यदाह स्म कश्चित्अपरोक्षे भवत्तत्वे सर्वतः प्रकटे स्थिते ।यैरुपायाः प्रतन्यन्ते नूनं त्वां न विदन्ति ते ॥इति ।एवमीदृशीं निःस्पृहत्वस्य परां कोटिं विश्रान्तिं ये बिभ्रति - वहन्ति, तेषां मायापारदृश्वानां, त्वं प्रभुः - निरर्गलाः ते तव दासाः, अतश्च ईदृशानामस्माकं त्वमुन्मेषमात्रेणैव मायां मुष्णासि इत्यर्थः ॥ ७३ ॥
In plain words
What kind of distinctive end of māyā it is, fit to be seen only by those who partake of devotion, he makes plain: You, O Lord, are the Lord of those who bear the weighty course of dispassion, the highest splendour of knowledge, and the farthest edge of freedom from longing. O Lord, Supreme Lord: of ‘dispassion’, that is, absence of thirst for objects, the ‘weighty’, that is, that has reached its limit, holding even the state of Sadāśiva and the rest as straw, ‘course’, that is, realisation; and so too of ‘knowledge’, that is, understanding of reality, the ‘highest’ ‘splendour’, that is, the supreme glory, whose form is the spreading forth of one's own Self as the supreme non-duality, beyond the universe and made of the universe, beautiful with the ānanda of cit, free, ever shining, through leaving behind the limited knowledge spoken of by the Vaiṣṇavas, the Lākulas, the Pāśupatas and the rest; and so too of ‘freedom from longing’, that is, turning away from the search for means to attain the glory of knowledge described, the ‘farthest’, that is, mounted to the summit, ‘edge’, whose form is the setting aside of all mudrās, mantras, meditations and the rest. As someone has said: “Since Your reality is immediate, standing plain on every side, those by whom means are spread out surely do not know You.” So it is said. Thus those who ‘bear’, that is, carry, the ‘farthest edge’, that is, rest, of freedom from longing of this kind, who have seen beyond māyā: of them You are ‘the Lord’; they are Your servants, free of every bar. And therefore for us who are of this kind You steal away māyā by the mere opening: that is the meaning.