तदाश्रयरूपस्य विलक्षणप्रकाशस्थानत्वादेव श्रीविष्णोर् व्यापकत्वे’पि शालग्रामादिषु निर्धारणम्। तच्च पुरुषवन्नान्तर्यामिदृष्ट्यपेक्षम्, किन्तु स्वभावनिर्देशपरमेव, तन्निवासक्षेत्रादीनां महातीर्थत्वापादनादिना कीकटादीनामपि कृतार्थत्वकथनात् ।
evaṁ tad-āśraya-rūpasya vilakṣaṇa-prakāśa-sthānatvād eva śrī-viṣṇor vyāpakatve’pi śālagrāmādiṣu nirdhāraṇam | tac ca puruṣavan nāntaryāmi-dṛṣṭy-apekṣam, kintu svabhāva-nirdeśa-param eva, tan-nivāsa-kṣetrādīnāṁ mahātīrthatvāpādanādinā kīkaṭādīnām api kṛtārthatva-kathanāt |
(Bhakti Sandarbha: 294)
“Although Śrī Viṣṇu is all-pervading, there is determination [of his presence in particular] in Śālagrāmas and elsewhere because of [Śālagrāmas and so forth] being places of the special manifestation of his form as their [i.e., prema-bhaktas’] shelter. This [conclusion], furthermore, is not based on vision of the Inner Regulator (Antaryāmī) as in a human being [i.e., Śrī Viṣṇu’s presence in Śālagrāmas and so on is not understood to be because of Śrī Viṣṇu’s being the omnipresent Inner Regulator of every living being], but rather is based solely on ascertainment of his nature [i.e., Śrī Viṣṇu is understood to be naturally manifest in objects of worship such as Śālagrāmas in a special way, that is, under the pull of his bhaktas’ bhakti], as per the narrations of the successfulness even of the Kīkaṭas and others [i.e., other non-Aryans] as a result of the transformation into grand tīrthas of regions and other places of their [i.e., a Śālagrāma and so forth’s] residence.”