He alone indeed transcends all. In good and bad people alike there is the same jīvacitto (individual consciousness). All jīvas are essentially forms of chit — the Supreme Lord is the cause of all and of their being instruments everywhere; yet they are forms of chit and differ by internal modifications caused by their inner instruments (antaḥkaraṇa). Whatever goodness exists in all beings is produced by the Lord alone; nothing of that comes from themselves. All this has been said: all are forms of chit, free of defects. As for jīvas, those defects have been ascribed to them. All that is in them is from īśvara; nothing is by themselves. Because all are alike in this way, diversity arises from delusion. Thus similar jīvas are distinguished only by devatās, etc. Their own natures, however, are eternal by rule. Similarly, defects in asuras are eternal and natural; the good and bad qualities of humans are held to be eternal and natural. Gods are always regarded as possessing only auspicious qualities. Thus, in the Brāhma, it is said: but not that worship equality of good and bad — there the remembrance of defects leads to unequal worship, and uneven worship leads to equal respect for the unequal. By acting in a manner whereby even a deity falls from his position a man is one who causes the fall. Property, kin, youth, action and knowledge — these five are valued places and are higher or lower accordingly. (Manava 2.136) A man whose worship and impartial vision correspond to the nature of qualities among beings — to such one Vishnu shows favor; equality in regard to difference grants excellence to the man’s accumulation. Unequal worship but equal vision is like the seed of misery. (Brahmavaivarte) Scriptures prescribe equal worship among friends etc.; whether fewer or more, that too is equality. It is said that one should act toward friends as one ought toward friends, and toward fathers, enemies’ sons, etc., likewise; such impartial worship is called samabuddhi. (Garuda) A friend who helps without expectation, who protects the distressed, who slays the foe — such a one is a friend. One who is indifferent in performing duty, help or harm is apathetic; one who performs both duties is middling. One who hates but acts as if hospitable is hostile. One who protects what harms a dear one is a friend; one who benefits without expectation is a friend; who then slays the enemy is also counted enemy by some. Thus explained.