manasaitāni bhūtāni praṇamed bahu-mānayan |
īśvaro jīva-kalayā praviṣṭo bhagavān iti ||
(Śrīmad Bhāgavatam: 3.29.34; cited in Bhakti Sandarbha 106)
“Within the mind one should offer obeisance to and greatly honor [all] these beings, [considering,] ‘Bhagavān, Īśvara, has entered [all these beings] by means of impelling the jīvas [i.e., by virtue of his being the Inner Regulator (Antaryāmī), meaning, the Īśvara, within them].”
atha māṁ sarva-bhūteṣu bhūtātmānaṁ kṛtālayam |
arhayed dāna-mānābhyāṁ maitryābhinnena cakṣuṣā ||
(Śrīmad Bhāgavatam: 3.29.27; cited in Bhakti Sandarbha 106)
[Translation as per the Krama-sandarbha-ṭīkā:] “Therefore, with charity, respect, friendship, and eyes of non-difference, one should worship me, the Ātma of all beings, who have made my abode in all beings.”
śucitvam atra tad-ananya-vṛttitvam |
(Kṛṣṇa Sandarbha: 106)
“Purity (śucitvam) in this regard [i.e., on the part of a bhakta] is the state of having a vṛtti [i.e., conduct, alt., mode of being, mentality] exclusively related to him [i.e., Bhagavān, and thus being free from any inclination and activity unrelated to Bhagavān].”
akartur arpitātmatvena sva-bharaṇādi-karmānapekṣamāṇāt | yad bhagavati bhaktiḥ kriyate, tatrāpi svasya bhagavad-adhīnatvaṁ jñātvā tad-abhimāna-śūnyāc ca |
(Excerpt from the Krama-sandarbha-ṭīkā to Śrīmad Bhāgavatam 3.29.33 and Bhakti Sandarbha: 106)
“‘Non-doer’ means one who is such [i.e., a non-doer] on account of being unconcerned about activities beginning with maintaining oneself because of having offered oneself [to me, Bhagavān], and on account of being free from pride in the bhakti to Bhagavān one performs by understanding one’s own dependence upon Bhagavān therein as well.”
nirapekṣaṁ muniṁ śāntaṁ nirvairaṁ sama-darśanam |
anuvrajāmy ahaṁ nityaṁ pūyeyety aṅghri-reṇubhiḥ ||
(Śrīmad Bhāgavatam: 11.14.16)
[Bhagavān Śrī Kṛṣṇa:] “I always follow one who is indifferent, contemplative, peaceful, free from enmity, and of equal vision so that I may be purified by the dust of his feet.”
kuberād api śrī-dhruveṇa bhagavad-bhakti-svabhāva-kṛta-sarva-viṣayaka-vinaya-punaḥ-punar-bhakty-abhilāṣābhyāṁ yuktena satā kṛtaṁ bhagavad-bhakti-vara-prārthanam … |
(Bhakti Sandarbha: 106)
“A prayer for the boon of bhakti to Bhagavān was made by Śrī Dhruva even from Kubera [i.e., even from he whose followers Śrī Dhruva had previously attacked] on account of [Śrī Dhruva’s] being endowed with constant desire for bhakti and humility regarding everything produced [in him] by the [very] nature (svabhāva) of bhakti to Bhagavān.”
sama-darśanād bhagavad-adhiṣṭhānatā-sāmyenātmavat pareṣv api hitam āśaṁsamānāt |
(Excerpt from the Krama-sandarbha-ṭīkā to Śrīmad Bhāgavatam 3.29.33, and Bhakti Sandarbha: 106)
“‘One of equal vision’ (sama-darśana) means one who wishes the well-being of others just like oneself on account of the equality of [others and oneself in] being adhiṣṭhānas (dwelling places) of Bhagavān.”
ātmanaś ca parasyāpi yaḥ karoty antarodaram |
tasya bhinna-dṛśo mṛtyur vidadhe bhayam ulbaṇam ||
(Śrīmad Bhāgavatam: 3.29.26; cited in Bhakti Sandarbha 106)
[Kapiladeva:] “I, Death, cause tremendous fear for [i.e., subject to saṁsāra] one of disunited vision who differentiates between one’s own belly and another’s.”
sarveṣāṁ mārgāṇāṁ tāratamya-jñānena sva-mārgotkarṣa-jñānaṁ bhavati |
(Krama-sandarbha-tīkā on Śrīmad Bhāgavatam 11.14.31)
“Knowledge of the superiority of one’s own path arises through knowledge of the gradation between all paths.”
satāṁ kṛpā ca duravasthā-darśana-mātrodbhavā, na svopāsanādy-apekṣā, yathā śrī-nāradasya nalakūvara-maṇigrīvayoḥ | tad āha—bhajanti ye yathā devān devā api tathaiva tān | chāyeva karma-sacivāḥ sādhavo dīna-vatsalāḥ |
(Bhakti Sandarbha: 183)
“The grace of sādhus arises just by [them] seeing someone in an adverse condition. It is not dependent on one’s worship or otherwise, as in the case of Śrī Nārada’s grace upon Nalakūvara and Maṇigrīva. Thus it is said (in SB 11.2.6), “As one serves the devas, so too do the devās, the administers of karma, serve him, like a refection. Sādhus [however] are affectionate to the poor [i.e., sādhus bestow grace upon jīvas out of compassion rather than out of reciprocal obligation, and they may bless jīvas with something far superior to what such fortunate jīvas may presently understand or desire].”
