In plain words
He plants the tree for the sake of the fruit. If there is no fruit at all, he will not even plant the tree. So what is the fruit of the tree called human life? That itself is full Jñāna. Complete faith alone is the strong root of this tree. Only when man grows his human life, inquires into the mind that is in that human life, and develops his speech to match this breadth of mind does his humanness become fulfilled.
Annaṃ Brahma Rasoviṣṇuḥ
With this very thing in view, all the ancient sādhakas, all the paṇḍitas, went on teaching certain mantras. Annaṃ brahma, raso viṣṇuḥ. Annaṃ brahma: this thing called food enters this body, spreads everywhere in the body, and gives the body nourishment and contentment. It is a prayer that, in the body so nourished and content, the mind be right, so as to protect it and put it to good use. Yaddodeva maheśvaraḥ: who is this Maheśvara? That is, it is simply setting the mind on the right path, setting speech going through this mind, and gaining fulfilment through this speech. The body itself is Brahmā. The mind alone is Viṣṇu, and speech alone is Maheśvara. With just the principle of these three in view, they gave meaning to the names Brahmā, Viṣṇu and Maheśvara. So the human body is itself the form of Brahmā. In this Brahmā, the thing called the mind is a Viṣṇu, the One who pervades everywhere. Viṣṇu means the One endowed with all-pervasiveness. So our mind is everywhere. ‘Manomūlaṃ midaṃ jagat’: the mind pervades the whole world. This mind called Viṣṇu goes about everywhere. That is why they said the mind is Viṣṇu. Yaddodevo maheśvaraḥ. Who is meant by this Maheśvara? Speech itself. Speech joined with this sound is itself the true Maheśvara. That is why all the ancient maharṣis too: full of the Brahman of sound; first of all sound, filling all that moves and does not move, full of light, full of speech, full of eternal Ānanda, beyond the highest, full of Māyā, full of Śrī. That is why from this very speech the eight forms too emerge.