अर्चादिषु यदा यत्र श्रद्धा मां तत्र चार्चयेत् ।
सर्वभूतेष्वात्मनि च सर्वात्माहमवस्थितः ॥
arcādiṣu yadā yatra śraddhā māṁ tatra cārcayet |
sarva-bhūteṣv ātmani ca sarvātmāham avasthitaḥ ||
(Śrīmad Bhāgavatam: 11.27.48)
“When and where one has śraddhā in a deity or elsewhere, there specifically one should worship me. I, the Self of all, am present in all beings and in the self.”
Commentary
eteṣv adhiṣṭhāneṣu kiṁ mukhyam ity apekṣāyām āha—arcādiṣv iti | yadā yatra śraddhā, tadā tatra, na tv adhiṣṭhāne mukhyāmukhyatvam | kutaḥ? yataḥ sarva-bhūteṣv iti |
(Bhāvārtha-dīpikā)
“In expectation [of the question], ‘Among these [aforementioned] dwelling places (adhiṣṭhānas), which is primary?’ he says arcādiṣu … [i.e., Śrī Kṛṣṇa speaks this verse]. When and where one has śraddhā, then and there … [one should worship me]. There is not, rather, any primacy and non-primacy among dwelling places (adhiṣṭhānas). Why? Since sarva-bhūteṣu … [i.e., since I, the Self of all, am present in all beings and in the self].”
yadyapy evam arcāyām eva prādhānyam uktaṁ, tathāpi śraddhaiva mamāvirbhāva-kāraṇaṁ yāṁ vinā sākṣād-bhūtasyāpy asya mamopalabdhir ‘virāḍ aviduṣām’ ity-ādivan na syād ity abhipretya śraddhāyā āvaśyakatvaṁ darśayitum āha—arcādiṣv iti | satyāṁ tu śraddhāyāṁ na ca mama svataḥ kutrāpi daurlabhyaṁ hiraṇyakaśipu-stambhādau ca sulabhatva-darśanād ity āha—sarva-bhūteṣv iti |
(Krama-sandarbha-ṭīkā)
“Although in this way [i.e., in the statements in the preceding verses] preeminence specifically in regard to the deity [of myself, viz., Śrī Bhagavān] is described, still śraddhā specifically is the cause of my appearance, [śraddhā] without which perceptibility of it [i.e., the deity] as me even [when it is] directly present [before oneself] shall not come about as in the case of ‘virāṭ for the ignorant’ [mentioned in SB 10.43.17, i.e., just as the ignorant—those who do not know Śrī Kṛṣṇa is possessed of a body constituted of eternal being, consciousness, and bliss (sac-cid-ānanda)—perceived even Śrī Kṛṣṇa himself directly before them when he entered the arena in Mathurā to be virāṭ, that is, to be a form of the material universe—to be possessed of a body made of the material elements]. Intending this, Śrī Kṛṣṇa speaks to show the compulsoriness of śraddhā: arcādiṣu … [i.e., he speaks this verse]. And on the contrary, when śraddhā is present, there is no difficulty to attain me anywhere for oneself on account of observation of [my] also being easy to attain in the pillar of Hiraṇyakaśipu and elsewhere. Thus, he says sarva-bhūteṣu … [i.e., thus he says, ‘I, the Self of all, am present in all beings and in the self’].”
yadyapy evam arcāyām eva prādhānyam uktaṁ, tathāpi śraddhaiva mamāvirbhāva-kāraṇaṁ yāṁ vinā sākṣād-bhūtasyāpy asya mamopalabdhir ‘virāḍ aviduṣām’ ity-ādivan na syād ity abhipretya śraddhāyā āvaśyakatvaṁ darśayitum āha—arcādiṣv iti | adhiṣṭhāneṣu prādhānyam eva darśayitum arcādyā uktāḥ | kintu śraddhādhikye sati mama sarvaṁ vastv evādhiṣṭhānaṁ hiraṇyakaśipu-stambhādāv api mat-sulabhatva-darśanād ity āha—sarva-bhūteṣv iti |
(Sārārtha-darśinī-ṭīkā)
“Although in this way [i.e., in the statements in the preceding verses] preeminence specifically in regard to the deity [of myself, viz., Śrī Bhagavān] is described, still śraddhā specifically is the cause of my appearance, [śraddhā] without which perceptibility of it [i.e., the deity] as me even [when it is] directly present [before oneself] shall not come about as in the case of ‘virāṭ for the ignorant’ (virāḍ aviduṣām) [mentioned in SB 10.43.17, i.e., just as the ignorant—those who do not know he is possessed of a body constituted of eternal being, consciousness, and bliss (sac-cid-ānanda)—perceived even Śrī Kṛṣṇa himself directly before them when he entered the arena in Mathurā to be virāṭ, that is, to be a form of the material universe—to be possessed of a body made of the material elements]. Intending this, Śrī Kṛṣṇa speaks to show the compulsoriness of śraddhā: arcādiṣu … [i.e., he speaks this verse]. ‘The deity or elsewhere’ is mentioned to show the preeminence among dwelling-places (adhiṣṭhānas) [of the deity, i.e., Śrī Kṛṣṇa mentions the deity specifically an indicator of all places he is present to indicate the deity is preeminent among them]. When a profusion of śraddhā is present, however, indeed every object is a dwelling place (adhiṣṭhāna) of mine on account of observation of my being easy to attain even in the pillar of Hiraṇyakaśipu and elsewhere. Thus, he says sarva-bhūteṣu … [i.e., thus he says, ‘I, the Self of all, am present in all beings and in the self’].”
Note: The explanation offered in brackets of the phrase virāḍ aviduṣām in SB 10.43.17 is based on discussion offered by Śrī Sanātana Gosvāmīpāda in his Bṛhad Vaiṣṇava-toṣaṇī-tīkā.