चित्रसंकल्पादिगतं त्वदाकृतिमात्रमपि भक्तानां कां संपदं न प्रसूते इत्याहचित्रं यच्चित्रदृष्टोऽपिमनोरथगतोऽपि वा ।परमार्थफलं नाथपरिपूर्णं प्रयच्छसि ॥ ९६ ॥न कश्चिदपि तावत् चित्रसंकल्पाद्युल्लिखितेन अतात्त्विकेन रूपेण अर्थक्रियां करोति, परमेश्वरः पुनः सर्वसंनिधिः केन नाम न रूपेण भक्तानां परमानन्दविकासं पूर्णं सूते, एवम् इह चित्रसंकल्पस्थं नमस्तेभ्योऽपि ये सोम इति श्लोके स्वप्नगतम् उपसंहृतकामाय इत्यादिना बाह्यनिष्ठं किं नासि यत्प्रभो इत्यादिप्रदेशेषु विश्वमयम् भिन्नेष्वपि न भिन्नं यत् इत्याद्युक्तिषु चिदानन्दघनं भगवत्स्वरूपम् अस्य काष्ठाप्राप्तभक्तेः भगवदेकमयस्य सर्वेणैव रूपेण परफलप्रदमेव ॥ ९६ ॥
In plain words
What fortune does even Your mere form, held in a painting, an imagining and the like, not bring forth for devotees? So he says: It is a wonder that even seen in a painting, or even present in a wish, You grant, O Lord, the fruit of the highest reality, entire. To begin with, no one at all brings about an effective action through a form that is not real, sketched in a painting, an imagining or the like; but the Supreme Lord, present to all, through what form indeed does He not bring forth for devotees the full blossoming of supreme ānanda? So the Lord's own form, whether held here in a painting or an imagining, or seen in a dream in the verse ‘Homage even to those who’, or standing outside by ‘who has drawn in desire’ and what follows, or made of the universe in passages such as ‘what is there, O Lord, that You are not’, or dense with cit and ānanda in sayings such as ‘which in things divided is not divided’: for this one, whose devotion has reached its furthest limit and who is made of the Lord alone, it gives nothing but the supreme fruit, in every form whatever.