Śrīmad-Bhāgavatam 10.72.6
Blended reading (Sanskrit + English inline)
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sva-para-bheda
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difference of own and other's
Compound. The Absolute Truth has no insider/outsider partition. Gauḍīyas note this as a foundational reading of Bhagavān's nirupādhi-karuṇā — His mercy is causeless, not tribal.
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sama-dṛśaḥ
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of equal vision
Genitive of sama-dṛk. Cf. Gītā 9.29: samo'haṁ sarva-bhūteṣu. The Lord's vision is equal — but His response is sevā-anurūpam, which the verse goes on to clarify.
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sura-taroḥ
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of the heavenly desire tree
Genitive. The kalpa-vṛkṣa of Indra's garden gives whatever is asked. Kṛṣṇa is compared to it — but in fact He exceeds it, because the desire tree gives only the asked-for fruit; Kṛṣṇa gives Himself.
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sevā-anurūpam
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in accordance with the service
The hinge of the verse. The Lord's grace is causeless yet proportional. No service is wasted; no extra credit is fabricated. Gauḍīyas read this as the perfect answer to charges of divine favouritism.
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viparyayaḥ
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contradiction, reversal
There is no inversion here, no anomaly. Kṛṣṇa does not break His own pattern. The closing word of the verse is a quiet legal seal: this principle holds.
Śrīla Śrīdhara Svāmī explains that a desire tree has no material attachments or partiality but simply bestows its fruits upon those who deserve them, and not upon others. Jīva Gosvāmī Prabhupāda adds that a desire tree does not think, “This person is fit to worship me, but that other person is not.” Rather, a desire tree is satisfied with all who properly serve it. And the Lord acts in the same way, as explained here by King Yudhiṣṭhira. Śrīla Viśvanātha Cakravartī adds that no one should accuse Lord Kṛṣṇa of being envious of one person and showing favoritism toward another. Since the Lord is sva-sukhānubhūti, experiencing His own happiness within Himself, He has nothing to gain or lose in relation to conditioned souls. Rather, He reciprocates according to how they approach Him. Śrīla Prabhupāda very nicely sums up this point as follows in his rendering of King Yudhiṣṭhira’s statement: “If one takes to Kṛṣṇa consciousness, his life becomes fulfilled both materially and spiritually. This does not mean that You are partial to the Kṛṣṇa conscious person and indifferent to the non-Kṛṣṇa conscious person. You are equal to everyone; that is Your declaration. You cannot be partial to one and not interested in others, because You are sitting in everyone’s heart as the Supersoul and giving everyone the respective results of his fruitive activities. You give every living entity the chance to enjoy this material world as he desires. As the Supersoul, You are sitting in the body along with the living entity, giving him the results of his own actions as well as opportunities to turn toward Your devotional service by developing Kṛṣṇa consciousness. You openly declare that one should surrender unto You, giving up all other engagements, and that You will take charge of him, giving him relief from the reactions of all sins. You are like the desire tree in the heavenly planets, which awards benediction according to one’s desires. Everyone is free to achieve the highest perfection, but if one does not so desire, then Your awarding of lesser benedictions is not due to partiality.”
"But will I not display malice myself, if I show the excellence of those who are favorable to me and show the inferiority of those who go against me?" This verse relies. "You do not have a mentality of prejudice, distinguishing on the basis of "my side" and "the other side" (sva para), since you are completely pure (brahmanah). But as the supersoul in all living entities , you engage them all in their actions as they have fallen into an endless flow of karmas. And you give them good or bad results suitable to their acts, not by favoritism (samdrsah). And you have nothing to gain from the enjoyers or sufferers of their deeds. You are engaged in your own bliss (sva sukha anubhuteh)." "But then, who are the objects of my qualities like affection and mercy?" "You show affection (prasadah) to those who serve you with their hearts. You have such generosity you not only cut the bondage of karma but given everything up to your own self. Therefore you are called a desire tree." "But then do I not show some prejudice there?" "As the desire tree gives to those who take shelter of it, without considering a persons faults or merits, you also show mercy to any one who serves you. But this mercy is according to the quality of service. As a little service gives little results, great service gives great results. Thus there is no prejudice or injustice. There is nothing improper in it. Though your have no prejudice, you are especially favorable to your devotee, being controlled by affection. But even there, you give favorable results for favorable service and unfavorable results for faulty service."
The desire tree gives results to those who worship even they do not have strong attraction. Or, there is no distinctions that one person can worship because he is qualified and another cannot worship because he is unqualified. It is merciful to anyone who serves it with respect (sam—sevatāṁ). But in worshipping you, the result is not just according to the service. The result is more. Even if there is irregularity in the worship, the opposite, no result (viparyayaḥ), does not take place. tulasī-dala-mātreṇa jalasya culukena vā vikrīṇīte svam ātmānaṁ bhaktebhyo bhakta-vatsalaḥ. Kṛṣṇa, who is very affectionate toward his devotees, sells himself to a devotee who offers merely a tulasī leaf and a palmful of water. Viṣṇu-dharma According to the bhāva of the devotee there will be various degrees of result. Faith is the cause. tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer bhajann apakvo ’tha patet tato yadi | yatra kva vābhadram abhūd amuṣya kiṁ ko vārtha āpto ’bhajatāṁ sva-dharmataḥ || If a person having given up his duties in varṇāśrama, begins the worship of the Lord’s lotus feet, and happens to deviate or not reach perfection, there is no misfortune for him at all in the future. But what does the person who follows all duties of varṇāśrama but does not worship the Lord gain? 1.5.17
Therefore be merciful to us, by giving results desired and even beyond our desires. The deep meaning is: destroy Jarāsandha. According to different services there are different results. By a little service there is a little result. There is a response to everyone doing service without being unfair. Thus it is said in the verse for those who are absorbed in your service (saṁsevatām) you show mercy. This also glorifies service. Or one should not say that equally the Lord gives mercy since he is Lord of the universe, and that he should not punish anyone. This verse answers. Though the Lord is the cause of everything, the ātmā of everyone and antaryāmī, and equal to all, is he inclined to the devotee or is there no difference in treatment of the non-devotee? Yes there is a difference. Why? He is affectionate to his devotee, since he experiences happiness from his devotees (sva-sukhānubhūteḥ). He will be merciful to those who serve him (saṁsevatām). By its nature, there is absorption in the service (sam). It does not mean that he will be merciful only to those who serve him in full surrender. An example is given. It is like a desire tree. The mercy yields results, not according to the amount of service but the opposite. A little service gives great results. But the results given by the Lord are greater than that given by the desire tree since he is the supreme Lord. That is proper.
- Where am I blaming the Lord for unequal outcomes that actually reflect different offerings?
- What service of mine deserves to be deepened?
A sun does not pick which lotuses to open. Yet some lotuses face the sun and bloom; others turn away and wither. The fault is not in the sun's vision, which is samadṛk. Kṛṣṇa is the cosmic kalpa-vṛkṣa — He fruits in exact proportion to the service offered, with no favouritism and no injustice (na viparyayaḥ).
Sudāmā came with a fistful of flat rice, offered with embarrassment. Kṛṣṇa, the sama-dṛk, did not look at the quantity — He looked at the love. Sudāmā returned home to a palace. The desire tree had bloomed in proportion to sevā, not to status or volume.
This verse names the principle Sudāmā experienced: sevā-anurūpam udayaḥ — the fruit comes in measure with the service.
My note
Source: vedabase.io