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svakīya-bhāvasyaiva sarvatra parisphūrteḥ śrī-bhagavad-ādi-dviṣatsv api sā paryavasyati, tatra ca nāyuktatā, yatas te nija-prāṇa-koṭi-nirmañchanīya-tac-caraṇa-paṅkaja-parāga-leśās teṣāṁ durvyavahāra-dṛṣṭyā kṣubhyanti | svīya-bhāvānusāreṇa tv evaṁ manyante—“aho īdṛśaś cetano vā kaḥ syād yaḥ punar asmin sarvānanda-kanda-kadambe nirupādhi-parama-premāspade sakala-loka-prasādaka-sad-guṇa-maṇi-bhūṣite sarva-hita-paryavasāyi-caryāmṛte śrī-puruṣottame tat-priya-jane vā prītiṁ na kurvīta | tad-dveṣa-kāraṇaṁ tu sutarām evāsmad-buddhi-paddhatim atītam | tasmād brahmādi-sthāvara-paryantā aduṣṭā duṣṭāś ca tasmin bāḍhaṁ rajyanta eva” iti |
(Bhakti Sandarbha: 189)

“Because of a full manifestation (parisphūrti) of their very own bhāva [i.e., their prema for Bhagavān] everywhere [i.e., because they see their own bhāva for Bhagavān manifest in everything in their environment], that [bhāva] encompasses [i.e., appears to be present amid] even those who are inimical to Bhagavān and so forth [i.e., his bhaktas], and there is no unsuitability in this regard [i.e., in regard to this conclusion], since they [i.e., the highest class of bhaktas], for whom [even] the particles of the pollen on his [i.e., Bhagavān’s] lotus feet are worshipable with a crore of their own lives, [do indeed] become disturbed by the sight of their [i.e., the inimical’s] ill behavior [i.e., since Bhagavān is most dear to them, they do feel disturbed by those who are inimical to him, but since they are said to never be disturbed, it must be concluded that they do not ever perceive enmity towards Bhagavān even in those who are inimical, and rather, perceive in the inimical their own prema for Bhagavān]. In accord with their own bhāva, rather [than seeing the inimical to be inimical], they think as follows, ‘Aho! Could there by any such conscious being who would not foster love (prīti) for this Supreme Person (Śrī Puruṣottama) or those dear to him—[this Supreme Person] in whom exists a multitude of sources of all [types of] bliss, [this Supreme Person] who is the unconditional and supreme object of love (prema) [for all living beings], [this Supreme Person] who is adorned with the jewels of virtues that are delightful to all beings, [this Supreme Person] the nectar of whose conduct culminates in the welfare of all? A cause of enmity towards him, rather, is thus entirely beyond the scope of our intellects. Therefore, from Brahmā and so forth down to the immobile, [both] the virtuous and the vile, are all deeply enamored with him.’”