पुनरपि भक्तिप्रकर्षात् सर्वशास्त्रवाक्यैकवाक्यतां विमृशन् भगवत्स्वरूपं स्तौतिशाखासहस्रविस्तीर्ण-वेदागममयात्मने ।नमोऽनन्तफलोत्पाद-कल्पवृक्षाय शंभवे ॥ १६ ॥तत्तदंशाभिनिविष्टमितहृदयानुसारेण विभिन्नशाखाशतैः विततो यः - विन्दन्ति अनेन परं तत्त्वम् इति व्युत्पत्त्या वेदरूपाः आगमः - परमेश्वरप्रणीतं वाक्यैकवाक्यं, तथा एकपरवस्तुतत्त्वविश्रान्तिसारं सर्वमेव शास्त्रं तन्मय आत्मा यस्य, परमेश्वर एव हि शब्दराशिशरीरः तत्प्रपञ्चमयाशेषशास्त्रात्मना स्फुरति, अत एव अनन्तम् - अपरिच्छिन्नं स्वरूपप्रथामयं यत् फलं, तदुत्पादे - तदभिव्यक्तौ, कल्पवृक्षतुल्याय अविलम्बितमेव फलिनाय, मितहृदयविकल्पितविभिन्नशाखानुसारेण तु अनन्तस्य - नानारूपस्य फलस्य उत्पादकाय, शाखाभेदेऽपि तु सर्वशाखाप्रत्येयम् एकं कर्म इति स्थित्या वाक्यैकवाक्यतापर्यालोचनया परफलविश्रान्तत्वमेव नानाशास्त्रात्मना एकस्यैव महाशास्त्रस्य ।यदुक्तं सारस्वते स्तोत्रेत्रयी सांख्यं योगः पशुपतिमतं वैष्णवमितिप्रभिन्ने प्रस्थाने परमिदमदः पथ्यमिति च ।रुचीनां वैचित्र्यादृजुकुटिलनानापथजुषांनृणामेको गम्यस्त्वमसि पयसामर्णव इव ॥इति ॥ १६ ॥
In plain words
Again, out of the height of devotion, reflecting on how the statements of all the śāstras form one statement, he praises the nature of the Lord: Homage to Śaṃbhu, whose Self is made of the Vedas and Āgamas spread out in a thousand branches, the wish-fulfilling tree for bringing forth endless fruit. That which is ‘spread out’ in hundreds of different ‘branches’, following the limited hearts that hold fast to this part or that; the Vedas, by the derivation ‘by this they find the supreme reality’; the Āgama, the one statement made of statements, composed by the Supreme Lord; and likewise every śāstra whatever, whose essence is resting in the reality of the one supreme thing: He whose ‘Self is made of’ these. For the Supreme Lord, whose body is the mass of sound, shines forth as all the śāstras, made of its expanse. For this very reason, ‘in bringing forth’, that is, in manifesting, the ‘endless’, that is, unbounded, ‘fruit’ that is made of the spreading forth of His own nature, He is like the ‘wish-fulfilling tree’, bearing fruit without delay; but, following the different branches imagined by limited hearts, He brings forth ‘endless’, that is, manifold, fruit. Yet even when the branches differ, by the rule ‘the rite is one, known from all the branches’, by considering how the statements form one statement, the one great śāstra, as the many śāstras, rests in the supreme fruit alone. As it is said in the Sārasvata hymn: “The triple Veda, Sāṃkhya, Yoga, the doctrine of Paśupati, the Vaiṣṇava: when the paths are divided so, and one says ‘this is the highest’, another ‘that is wholesome’, for men who, by the variety of their tastes, follow many paths, straight and crooked, You alone are the one goal, as the ocean is of the waters.” So it is said.