अत एव भक्तिशालिनाम्तच्चक्षुरीक्ष्यसे येनसा गतिर्गम्यसे यया ।फलं तदज जातं य-त्त्वत्कथाकल्पपादपात् ॥ १०९ ॥हे अज, तत् चक्षुः - तदेव प्रकाशकं ज्ञानं, येन त्वम् ईक्ष्यसे - साक्षात्क्रियसे, अन्यत् तु ज्ञानम् अज्ञानमेव, प्रकाशकत्वधर्मयोगात् चक्षुरत्र ज्ञानम् उच्यते; सा गतिः - सा सम्यक् प्रवृत्तिः, यया - पूजाजपध्यानात्मना शरीरवाक्चित्तनिर्वर्त्यया त्वं गम्यसे, अन्या तु संसारावटपातिनी इति अगतिरेव; एवं ज्ञानपूर्वक्रियानुष्ठानलभ्यं तदेव सम्यक् फलं, यत् त्वत्कथायाः - त्वत्स्वरूपचर्चायाः सर्वसंपत्प्रदत्वात् कल्पपादपकल्पायाः सकाशात् जातं परमानन्दविकासात्मकम्, अन्यत्तु सर्वं फलं हेयत्वात् अफलमेव ॥ १०९ ॥
In plain words
For that very reason, for those rich in devotion: That is the eye by which You are seen, that the going by which You are reached, that the fruit, O Unborn, which is born of the wishing-tree of tales of You. O ‘Unborn’, ‘that is the eye’, that is, that alone is the knowledge that makes shine, ‘by which You are seen’, that is, directly realised; any other knowledge is ignorance itself. Knowledge is here called the eye because it is joined with the property of making shine. ‘That is the going’, that is, that is right activity, ‘by which’, carried out by body, speech and mind as worship, japa and meditation, ‘You are reached’; any other going throws one into the pit of saṃsāra, and so is no going at all. So that alone is the right ‘fruit’, gained by carrying out action preceded by knowledge, which is ‘born from tales of You’, that is, from talk of Your own form, which is like a wishing-tree since it grants every fortune, a fruit whose nature is the blossoming of supreme ānanda; every other fruit, since it is to be rejected, is no fruit at all.