SB 8.20.22

Devanāgarī

काये बलिस्तस्य महाविभूते: सहर्त्विगाचार्यसदस्य एतत् । ददर्श विश्वं त्रिगुणं गुणात्मके भूतेन्द्रियार्थाशयजीवयुक्तम् ॥ २२ ॥

Text

kāye balis tasya mahā-vibhūteḥ sahartvig-ācārya-sadasya etat dadarśa viśvaṁ tri-guṇaṁ guṇātmake bhūtendriyārthāśaya-jīva-yuktam

Synonyms

kāye—in the body;baliḥ—Mahārāja Bali;tasya—of the Personality of Godhead;mahā-vibhūteḥ—of that person who is equipped with all wonderful opulences;saha-ṛtvik-ācārya-sadasyaḥ—with all the priests,ācāryasand members of the holy assembly;etat—this;dadarśa—saw;viśvam—the whole universe;tri-guṇam—made of three modes of material nature;guṇa-ātmake—in that which is the source of all such qualities;bhūta—with all the gross material elements;indriya—with the senses;artha—with the sense objects;āśaya—with mind, intelligence and false ego;jīva-yuktam—with all the living entities.

Translation

Bali Mahārāja, along with all the priests, ācāryas and members of the assembly, observed the Supreme Personality of Godhead’s universal body, which was full of six opulences. That body contained everything within the universe, including all the gross material elements, the senses, the sense objects, the mind, intelligence and false ego, the various kinds of living entities, and the actions and reactions of the three modes of material nature.

Purport

In Bhagavad-gītā, the Supreme Personality of Godhead says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: Kṛṣṇa is the origin of everything. Vāsudevaḥ sarvam iti: Kṛṣṇa is everything. Mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ: everything rests in the body of the Lord, yet the Lord is not everywhere. Māyāvādī philosophers think that since the Supreme Personality of Godhead, the Absolute Truth, has become everything, He has no separate existence. Their philosophy is called advaita-vāda. Actually, however, their philosophy is not correct. Here, Bali Mahārāja was the seer of the Personality of Godhead’s universal body, and that body was that which was seen. Thus there is dvaita-vāda; there are always two entities — the seer and the seen. The seer is a part of the whole, but he is not equal to the whole. The part of the whole, the seer, is also one with the whole, but since he is but a part, he cannot be the complete whole at any time. This acintya-bhedābheda — simultaneous oneness and difference — is the perfect philosophy propounded by Lord Śrī Caitanya Mahāprabhu.

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