यद्यपि त्वत्संवित् विश्वमाभासयति, तथापि तदाभासिताया भक्तेः कोऽपि महिमा अस्ति इत्याहयावदुत्तरमास्वाद-सहस्रगुणविस्तरः ।त्वद्भक्तिरसपीयूषा-न्नाथ नान्यत्र दृश्यते ॥ ५० ॥यद्यत् उत्तरं यावदुत्तरं, हे नाथ - प्रार्थनीयस्वरूप, समावेशात्मा यः त्वद्भक्तिरसः, स एव परमानन्दमयत्वात् पीयूषं, ततोऽन्यत्र न क्वापि यावदुत्तरं क्रमात्क्रमम् आस्वादानां - चमत्काराणाम् आनन्दसन्दोहानां, सहस्रगुणो - निः संख्यो, विस्तरो - विस्तारो दृश्यते, त्वद्भक्तिरेव उत्तरोत्तरं प्रकृष्टाः परमानन्दसंपदो वितरति ।आस्वाद्य इत्यपपाठः ।विस्तर इति अशब्दविषयः शब्दः चिन्त्यः, प्रथने वावशब्दे इति अशब्दविषये नियमितत्वात् ॥ ५० ॥
In plain words
Although Your saṃvid makes the universe appear, still devotion, which is made to appear by it, has a greatness beyond telling; so he says: An expanse of tasting, thousandfold and ever greater, is seen nowhere else, O Lord, than in the nectar of the savour of devotion to You. ‘Ever greater’: whatever is higher and higher. ‘O Lord’, that is, whose own form is to be prayed to: the savour of devotion to You, which is samāveśa, is itself nectar, being made of the supreme ānanda; nowhere other than that, nowhere at all, is seen, ever greater, step by step, a ‘thousandfold’, that is, numberless, ‘expanse’, that is, spreading, ‘of tasting’, that is, of wonders, of masses of ānanda: devotion to You alone bestows riches of the supreme ānanda, each more excellent than the last. ‘Āsvādya’ is a faulty reading. The word ‘vistara’, used of what is not speech, is to be considered, because by the rule ‘with vi, in the sense of spreading, where speech is not meant’ a restriction has been made for what is not speech.