यद्यप्यपराधसद्भावो वर्तते पुरुषे, तदा तद्दोषेण सत्सु निरादराणां साधारणपुण्यादिदृष्टीनां च तद्दोषशान्त्यर्थं सत्सङ्गस्य भगवत्साम्मुख्यकारणत्वेऽपि तत्कृपासाहाय्यमपेक्ष्यते । निरपराधत्वे सति सत्सङ्गेनैव जातपरमोत्तमदृष्टीनां तेषु मनोऽवधानाभावेऽपि सत्सङ्गमात्रं तत्कारणम् इति ।
yadyapy aparādha-sad-bhāvo vartate puruṣe, tadā tad-doṣeṇa satsu nirādarāṇāṁ sādhāraṇa-puṇyādi-dṛṣṭīnāṁ ca tad-doṣa-śānty-arthaṁ sat-saṅgasya bhagavat-sāmmukhya-kāraṇatve’pi tat-kṛpā-sāhāyyam apekṣyate | niraparādhatve sati sat-saṅgenaiva jāta-paramottama-dṛṣṭīnāṁ teṣu mano’vadhānābhāve’pi sat-saṅga-mātraṁ tat-kāraṇam iti |
(Bhakti Sandarbha: 179)
“When the presence of aparādha exists in people, then for [them, that is,] those who are devoid of regard for the sat and those who see [only] ordinary piety and so forth [in them] because of that fault [i.e., past aparādha towards the sat], the assistance of the grace of the sat is required for the purpose of eliminating that fault [of aparādha] even though [general] association with the sat [wherein the sat do not necessarily bestow their grace upon someone with specific intentionality] is the [primary] cause of intentness upon Bhagavān. When there is inoffensiveness [i.e., the absence of aparādha in persons], then, for those in whom the mostly exalted vision [of the sat] has manifest just by association with the sat, simply association with the sat [wherein they do not bestow their grace upon someone with specific intentionality] is a cause of that [i.e., intentness upon Bhagavān] even when there is an absence of mental attentiveness upon them [i.e., even when those free from aparādha are not even fully attentive to the sat].”