SB 9.21.6
Devanāgarī
तस्मै संव्यभजत् सोऽन्नमादृत्य श्रद्धयान्वित: । हरिं सर्वत्र संपश्यन् स भुक्त्वा प्रययौ द्विज: ॥ ६ ॥
Text
tasmai saṁvyabhajat so ’nnam ādṛtya śraddhayānvitaḥ hariṁ sarvatra saṁpaśyan sa bhuktvā prayayau dvijaḥ
Synonyms
tasmai—unto him (thebrāhmaṇa);saṁvyabhajat—after dividing, gave his share;saḥ—he (Rantideva);annam—the food;ādṛtya—with great respect;śraddhayāanvitaḥ—and with faith;harim—the Supreme Lord;sarvatra—everywhere, or in the heart of every living being;saṁpaśyan—conceiving;saḥ—he;bhuktvā—after eating the food;prayayau—left that place;dvijaḥ—thebrāhmaṇa..
Translation
Because Rantideva perceived the presence of the Supreme Godhead everywhere, and in every living entity, he received the guest with faith and respect and gave him a share of the food. The brāhmaṇa guest ate his share and then went away.
Purport
vidyā-vinaya-sampanne brāhmaṇe gavi hastini śuni caiva śva-pāke ca paṇḍitāḥ sama-darśinaḥ
“The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste].” A paṇḍita, or learned person, perceives the presence of the Supreme Personality of Godhead in every living being. Therefore, although it has now become fashionable to give preference to the so-called daridra-nārāyaṇa, or “poor Nārāyaṇa,” Rantideva had no reason to give preference to any one person. The idea that because Nārāyaṇa is present in the heart of one who is daridra, or poor, the poor man should be called daridra-nārāyaṇa is a wrong conception. By such logic, because the Lord is present within the hearts of the dogs and hogs, the dogs and hogs would also be Nārāyaṇa. One should not mistakenly think that Rantideva subscribed to this view. Rather, he saw everyone as part of the Supreme Personality of Godhead ( hari-sambandhi-vastunaḥ ). It is not that everyone is the Supreme Godhead. Such a theory, which is propounded by the Māyāvāda philosophy, is always misleading, and Rantideva would never have accepted it.