खं वायुमग्निं सलिलं महीं च
ज्योतींषि सत्त्वानि दिशो द्रुमादीन् ।
सरित्समुद्रांश्च हरे: शरीरं
यत् किंच भूतं प्रणमेदनन्यः ॥
khaṁ vāyum agniṁ salilaṁ mahīṁ ca
jyotīṁṣi sattvāni diśo drumādīn |
sarit-samudrāṁś ca hareḥ śarīraṁ
yat kiṁ ca bhūtaṁ praṇamed ananyaḥ ||
(Śrīmad Bhāgavatam: 11.2.41)
“One of one-pointed mind [lit., ‘one who has no other’] can offer obeisance to space, the air, fire, water, earth, the luminaries, living beings, the directions, trees and so forth, the rivers and oceans, and whatever else is existent.”
Commentary
tataḥ śrī-bhagavataḥ sarvatra sphūrteḥ khaṁ vāyum iti sattvāni bhūtāny ākāśādikaṁ yat paśyati, tat tv anurāgātiśayena jagad dhanamayaṁ lubdhāḥ kāmukāḥ kāminīmayam itivat, hareḥ śarīraṁ śyāmasundara-pītavasanādi-rūpam eva paśyan praṇamet | tatra tatra bhaktyā namrātmā bhavatīty arthaḥ | tatra hetuḥ—ananyaḥ sphūrty-antara-rahita ity arthaḥ | yā niśā sarva-bhūtānām ity ādeḥ |
(Krama-sandarbha-ṭīkā)
“Then, because of the manifestation (sphūrti) of Śrī Bhagavān everywhere, the space (kham), wind (vāyum), living beings (sattvāni), and so forth which one sees, one can see by means of a profusion of attachment (anurāga) [to Hari] entirely as the body of Hari, that is, as a form of beautiful Śyāma wearing yellow cloth and so forth, just as, ‘The greedy [see] the world to be full of wealth, and the lustful [see the world to be] full of desirable women,’ and [one can] offer obeisance [to them], meaning, as a result of bhakti, one becomes of bowed figure in regard to them all. The cause of this is [indicated by the word] ‘one of one-pointed mind’ (ananyaḥ), meaning, one before whom any other manifestation (sphūrti) is absent, as per [the statement in BG 2.69], ‘Those who have full self-control are awake to that which is night for all beings, and all beings are awake to that which is night for the sage who sees.’”
tataś ca—nārāyaṇa-mayaṁ dhīrāḥ paśyanti paramārthinaḥ | jagad-dhana-mayaṁ lubdhāḥ kāmukāḥ kāminī-mayam || iti paurāṇika-vākyasyodāharaṇī-bhavatīty āha—kham iti | praṇamed iti sambhāvanāyāṁ liṅ | kha-vāyv-ādiṣu yatra yatra dṛṣṭiḥ patet tatra hareḥ śarīraṁ śyāmasundarākāram eva sphuritaṁ paśyatīty arthaḥ | yad vā, bhaktasya phala-prāpti-daśāṁ nirvarṇya punaḥ sādhana-daśāyāṁ kiñcid vidadhāti—kham iti |hareḥ śarīram adhiṣṭhānaṁ jñātvā praṇamet praṇamro bhavet | na vidyate’nyaḥ kṛṣṇaṁ vinā sevyo yasya saḥ |
(Sārārtha-darśinī-ṭīkā)
“He [i.e., Śrī Kavi Yogendra] speaks this verse (kham … ) as an illustration of the statement in the Purāṇas: ‘The wise, seekers of the highest attainment, see the world to be full of Nārāyaṇa [i.e., pervaded by Nārāyaṇa], the greedy [however, see the world to be] full of wealth, and the lustful [see the world to be] full of desirable women.’ In ‘one can offer obeisance’ (praṇamet), the optative mood (liṅ) is in the sense of possibility (sambhāvanā). Wherever amid the sky, wind, and so forth one’s vision may fall, there one sees the body of Hari, meaning, only the figure of beautiful Śyāma manifested. Alternately, having depicted the state of a bhakta’s attainment of the goal [in the previous verse], he [i.e., Śrī Kavi Yogendra] again describes something in the stage of sādhana in this verse (kham … ). Considering [all that is seen] to be the body of Hari, that is, a dwelling place [of Hari], one can offer obeisance, meaning, one can become bowed. [‘One of one-pointed mind,’ lit., ‘one who has no other,’ means] One who has no other object of service besides Kṛṣṇa.”