Śrīmad-Bhāgavatam 10.85.23
Blended reading (Sanskrit + English inline)
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āryaḥ
—
respected elder brother
Nominative of ārya. Refers to Balarāma as Kṛṣṇa's revered elder. Even in His own teaching to His father, Kṛṣṇa preserves the etiquette of family-rasa: Balarāma is 'ārya'.
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dvārakā-okasaḥ
—
the residents of Dvārakā
Compound: dvārakā + okas (dweller). The Dvārakā-vāsīs share the same metaphysical status — all are non-different from Bhagavān in their essential nature, while different in role. Gauḍīya acintya-bhedābheda in a single phrase.
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yadu-śreṣṭha
—
O best of the Yadus
Vocative compound. Vasudeva is here addressed not as 'father' but as the chief of the Yadu-vaṁśa. Kṛṣṇa lifts him out of the merely personal rasa for one moment of tattva-instruction.
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cara-acaram
—
moving and nonmoving
Compound: cara (moving) + acara (unmoving). The exhaustive division of creation. BG 9.10 uses the same pair: prakṛti produces sa-carācaram. Nothing is excluded from the metaphysical claim.
To protect His parents’ intimate relationship with Him, Lord Kṛṣṇa stresses the oneness of all existence in this statement to His father, Vasudeva. Vasudeva had been reminded of his sons’ greatness by hearing the sages gathered at Kurukṣetra. But his sense of awe was ruining his intimate parental relationship with Kṛṣṇa, and therefore Kṛṣṇa wanted to dispel it. We should not misunderstand the “oneness” Lord Kṛṣṇa speaks of here. The subtle words of the Upaniṣads often mislead impersonalists into believing that all existence is ineffably one, without any variety in the ultimate issue. Some Upaniṣadic mantras emphasize the sameness of God and His creation, while others speak about their difference. Tat tvam asi śvetaketo (“You are that, O Śvetaketu”), for example, is an abheda-vākya, a mantra affirming that all things are one with God, being His dependent expansions. But the Upaniṣads also contain many bheda-vākyas, statements that affirm the unique, distinguishing qualities of the Supreme, such as this statement: ka evānyāt kaḥ prāṇyād yady eṣa ākāśa ānando na syāt, eṣa evānandayati. “Who would there be to activate the creation and give life to all beings if this infinite Supreme were not the original enjoyer? Indeed, He alone is the source of all pleasure.” ( Taittirīya Upaniṣad. 2.7.1) By the influence of the Supreme Lord’s bewildering Māyā, envious impersonalists read the abheda-vākyas literally and accept the bheda-vākyas only in a figurative way. Authoritative Vaiṣṇava commentators, on the other hand, carefully reconcile the apparent contradictions in accordance with the interpretive principles of Vedic Mīmāṁsā and the logically established conclusions of Vedānta.
"One should only consider one’s son such as me to be the paramatma. You should see everyone as such. Everyone should be sought out (vimrgyah) by his quality as the paramatma." Alternate version has drastavyah in stead of vimrgyah. "We, having obtained teachings from you, should see everywhere, in persons such as Pradyumna, the paramatma."
You have taught that since everything appears from the Supreme Lord, we two can be perceived as the same, and similarly all others should be perceived in the same way. This is known from statements like sarvaṁ khalv idaṁ brahma: everything is Brahman alone. That is explained in this verse. Sa-carācaram is an avyayībhava compound. O best of the Yadus, this is suitable for you to say since people like you appear in this world in order that people can cross saṁsāra by your revelation of knowledge. Or, just as you think of us as sons by your mercy, you should think of all beings as your sons. All beings should be considered (vimṛgyāḥ) as objects of mercy by those who are merciful. Another version has vimṛśyāḥ. Then all people in the material world will be delivered.
Satisfying Vasudeva with his greeting, he then speaks with humility since he is the ocean of good qualities. Yūyam (you) in the plural indicates respect or includes Devakī and others. Asau indicates that Balarāma is the supreme Lord. All these known as friends or as jīvas should be considered in the same way. O best of the Yadus! Such vision, with respect for the lower entities, is appropriate for the greatest person.
- Whom am I ranking below myself spiritually who Kṛṣṇa has already counted as equal?
- How would today shift if I treated other devotees as if Kṛṣṇa stood among them?
When a king tells you that he is the kingdom, the next sentence is hard: 'so are you, and so is everyone in this room.' Kṛṣṇa does not let Vasudeva keep the realization private. The whole of Dvārakā belongs to the same metaphysics — moving and unmoving.
My note
Source: vedabase.io