यावत्सर्वेषु भूतेषु मद्भावो नोपजायते ।
तावदेवमुपासीत वाङ्मन:कायवृत्तिभि: ॥
सर्वं ब्रह्मात्मकं तस्य विद्ययात्ममनीषया ।
परिपश्यन्नुपरमेत्सर्वतो मुक्तसंशय: ॥
yāvat sarveṣu bhūteṣu mad-bhāvo nopajāyate |
tāvad evam upāsīta vāṅ-manaḥ-kāya-vṛttibhiḥ ||
sarvaṁ brahmātmakaṁ tasya vidyayātma-manīṣayā |
paripaśyann uparamet sarvato mukta-saṁśayaḥ ||
(Śrīmad Bhāgavatam: 11.29.17–18; cited in Bhakti Sandarbha: 332)
“[Śrī Kṛṣṇa to Uddhava:] As long as thought of me in all beings does not arise [alt., flourish], one should perform such worship with the functions of one’s speech, mind, and body. Seeing all around everything to be Brahman in nature by virtue of this technique of conception of the Self [within everything], one free from doubt can withdraw from everything.”
Commentary
evaṁ pañcabhiḥ ślokair uktāyāḥ sama-dṛṣṭer avadhim āha dvābhyām—yāvad iti | tasya evaṁ kurvataḥ puṁsaḥ sarvaṁ brahmātmakam eva bhavati | kutaḥ? ātma-manīṣayā, sarvatreśvara-dṛṣṭyā yā vidyā, tayā | ataḥ parito brahmaiva paśyan sarvataḥ kriyā-mātrād uparamet |
(Bhāvārtha-dīpikā)
“In this way, with these two [verses] (yāvat …), he [i.e., Śrī Kṛṣṇa] describes the extent of the equal vision stated in the five [aforementioned] verses. For the person who acts in this way [as aforementioned], everything verily becomes possessed of the nature of Brahman. How? Because of the technique of conception of the Self (Ātmā), that is, vision of Īśvara, everywhere. Therefore, seeing only Brahman all around, one can withdraw from action itself entirely.”
eṣā daṇḍavat-praṇāma-yantraṇā kiyat-kāla-paryantam? ity apekṣāyām āha—yāvad iti | na upa ādhikyena jāyate svābhāviko na bhaved ity arthaḥ | tāvad eva ‘paramātmane namaḥ’ iti vācā, tathaiva manasā kārya-karmabhiḥ, kāya-vyāpāraiś ca evam upāsīta, daṇḍavat-praṇatīḥ kuryāt | tataś ca ātma-manīṣayā sarvatraiveśvara-dṛṣṭyā yā vidyā upāsanā, tayā | tasya sarvam eva brahmātmakaṁ bhavati | ataḥ paripaśyan parito brahmaiva paśyan sarvataḥ kriyā-mātrād uparamet |
(Sārārtha-darśinī-ṭīkā)
“In expectation of [the question], ‘For how long is this torture of offering obeisances like a stick [even to dogs, outcasts, and so forth, to be performed]?,‘ he speaks this verse (yāvat … ). ‘Does not’ (na) ‘arise’ (jāyate) with profusion (upa) [i.e., flourish and predominate in the mind] means shall not become natural. Until then [i.e, until thought of me in the form Paramātmā within all beings shall become natural], one should perform such worship, with the movements of one’s body, with the aims and acts of one’s mind, and with one’s speech [saying], ‘Obeisance unto the Paramātmā,’ that is, one should offer obeisance like a stick [on the ground to dogs, outcasts, and so forth in the aforementioned manner]. Thereafter [i.e., once thought of me in the form of Paramātmā within all living beings does become natural], furthermore, everything verily becomes possessed of the nature of Brahman for him [i.e., for a sādhaka] because of this technique, that is, this worship (upāsanā), by means of conception of the Self (Ātmā), that is, vision of Īśvara, everywhere. Therefore, seeing all around, that is, seeing only Brahman all around, one can withdraw from action itself entirely.”