इति सर्वाणि भूतानि मद्भावेन महाद्युते ।
सभाजयन् मन्यमानो ज्ञानं केवलमाश्रित: ॥
ब्राह्मणे पुक्कसे स्तेने ब्रह्मण्येऽर्के स्फुलिङ्गके ।
अक्रूरे क्रूरके चैव समदृक् पण्डितो मत: ॥
iti sarvāṇi bhūtāni mad-bhāvena mahādyute |
sabhājayan manyamāno jñānaṁ kevalam āśritaḥ ||
brāhmaṇe pukkase stene brahmaṇye’rke sphuliṅgake |
akrūre krūrake caiva sama-dṛk paṇḍito mataḥ ||
(Śrīmad Bhāgavatam: 11.29.13–14; cited in Bhakti Sandarbha: 331)
“O most brilliant one [i.e., O Uddhava], honoring and regarding all beings with thought of me, and thus having taken to pure awareness (kevala-jñāna), a person of equal vision in relation to a brāhmaṇa, an outcaste, a thief, a respecter of brāhmaṇas, the sun, a spark, a non-cruel person, and a cruel person, is considered a wise person.”
Commentary
kevalaṁ jñānam antaryāmi-dṛṣṭim āśrito’pi | iti pūrvokta-prakāreṇa sarvāṇi bhūtāni mad-bhāvena teṣu mama śrī-kṛṣṇa-rūpasya yo bhāvo’stitvaṁ tad-viśiṣṭatayā manyamānaḥ sabhājayan paṇḍito mataḥ | mad-dṛṣṭyā brāhmaṇādiṣu sama-dṛk samaṁ mām eva paśyatīti |
(Krama-sandarbha-ṭīkā; Bhakti Sandarbha: 331)
“Although having taken to ‘pure awareness’ (kevalam jñānam), that is, vision of the Inner Regulator (Antaryāmī), one who ‘in this way’ (iti), that is, in the aforementioned manner [explained in the previous verse], regards and honors ‘all beings’ (sarvāṇi bhūtāni) ‘with thought of me’ (mad-bhāvena), that is, as having in them the characteristic of my presence (bhāva), that is, [the presence] of the form of Śrī Kṛṣṇa, is considered a ‘wise person‘ (paṇḍitaḥ). Because of vision of me [in all beings], such a person is of ‘equal vision’ (sama-dṛk) in regard to a brāhmaṇa and so forth, that is, one sees me alone equally [in all beings].”
mad-bhāvena brahmaiveti bhāvanayā sabhājayan sammānayan manyamānaḥ mananaṁ ca kurvan jñānam āśritaḥ jñānīty arthaḥ | pāṇḍito mata ity uttareṇānvayaḥ | atra kevalam ity āśrayaṇa-kriyā-viśeṣaṇaṁ, na tu jñānasya, bhakti-rahitasya kevala-jñānasya vigītatvāt | yad vā, kevalaṁ jñānam advitīyaṁ brahma āśritaḥ | he mahādyute, iti tvaṁ tu bhaktyaiva kevalayā sarvato’py ādhikyena dyotayase ity anvayaḥ | brāhmaṇe pukkase iti jātito vaiṣamye’pi | stene brahmasva-hāriṇi brahmaṇye dānādinā brāhmaṇa-bhakte iti karmataḥ | arke sphuliṅgake iti pramāṇataḥ | akrūre krūre ceti guṇato vaiṣamye’pi sama-dṛk samaṁ mām eva brahma eka-rūpaṁ sarvatra paśyan paṇḍito jñānī, anyas tu apaṇḍitaḥ jāty-ādito viṣamaṁ paśyaṁs tv ajñānīty arthaḥ |
(Sārārtha-darśinī-ṭīkā)
“Someone who has taken to ‘[pure] awareness’ (jñānam) by ‘honoring’ (sabhājayan) and ‘regarding’ (manyamāṇaḥ) [all beings] ‘with thought of me’ (mad-bhāvena), that is, with the thought, ‘This is Brahman alone,’ meaning, a jñānī, is considered a ‘wise person’ (paṇḍitaḥ). This is the syntactic order with the latter [verse]. Here, ‘pure’ (kevalam) is a qualifier of the act of taking to (āśrayaṇa), and not, rather, of the awareness (jñāna), because of pure awareness (kevala-jñāna) devoid of bhakti being censured. Alternately, taking to ‘pure awareness’ (kevala-jñāna) refers to non-dual Brahman. O most brilliant one [i.e., O Uddhava], you shine with excellence even more so than everyone else just by virtue of your pure bhakti. This is the syntactic order. ‘A person of equal vision’ (sama-dṛk) even in regard to an inequality in class, that is, in regard to a brāhmaṇa and an outcaste (pukkase), [in regard to even an inequality] in action, that is, in regard to a thief (stene), that is, a robber of the wealth of a brāhmaṇa, and a respecter of brāhmaṇas (brahmaṇye), that is, one who is devoted to brāhmaṇas by means of charity and so on, [in regard to even an inequality] in regard to size, that is, in regard to the sun (arke) and a spark (sphuliṅgake), and in regard even an inequality in quality, that is, in regard to a non-cruel person and a cruel person, by seeing equally everywhere me alone, that is, the one form of Brahman, is a ‘wise person’ (paṇḍitaḥ), that is, a jñānī, whereas others are not wise (apaṇḍitaḥ), that is, non-jñānīs, by seeing the inequalities of class and so on. This is the meaning.”