Text 3
iti naḥ sumahā-bhāga
nārāyaṇa-guṇān prati
saṁśayaḥ sumahāñ jātas
tad bhavāṁś chettum arhati
iti — thus; naḥ — our; su-mahā-bhāga — O glorious one; nārāyaṇa-guṇān — the qualities of Nārāyaṇa; prati — toward; saṁśayaḥ — doubt; su-mahān — very great; jātaḥ — born; tat — that; bhavān — Your Lordship; chettum arhati — please dispel.
O greatly fortunate and learned brāhmaṇa, whether Nārāyaṇa is partial or impartial has become a subject of great doubt. Kindly dispel my doubt with positive evidence that Nārāyaṇa is always neutral and equal to everyone.
Since Lord Nārāyaṇa is absolute, His transcendental qualities are described as one. Thus His punishments and His offerings of favor are both of the same value. Essentially, His inimical actions are not displays of enmity toward His so-called enemies, but in the material field one thinks that Kṛṣṇa is favorable to devotees and unfavorable to nondevotees. When Kṛṣṇa finally instructs in Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja, this is meant not only for Arjuna but for every living entity within this universe.