सहर्त्विगाचार्यसदस्य एतत् ।
ददर्श विश्वं त्रिगुणं गुणात्मके
भूतेन्द्रियार्थाशयजीवयुक्तम् ॥२२॥
kÄye balis tasya mahÄ-vibhÅ«teḥ
sahartvig-ÄcÄrya-sadasya etat
dadarÅ›a viÅ›vaá¹ tri-guṇaá¹ guṇÄtmake
bhÅ«tendriyÄrthÄÅ›aya-jÄ«va-yuktam
kÄye - in the body; baliḥ - MahÄrÄja Bali; tasya - of the Personality of Godhead; mahÄ-vibhÅ«teḥ - of that person who is equipped with all wonderful opulences; saha-á¹›tvik-ÄcÄrya-sadasyaḥ - with all the priests, ÄcÄryas and members of the holy assembly; etat - this; dadarÅ›a - saw; viÅ›vam - the whole universe; tri-guṇam - made of three modes of material nature; guṇa-Ätmake - in that which is the source of all such qualities; bhÅ«ta - with all the gross material elements; indriya - with the senses; artha - with the sense objects; ÄÅ›aya - with mind, intelligence and false ego; jÄ«va-yuktam - with all the living entities.
Bali MahÄrÄja, along with all the priests, ÄcÄryas 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.
In Bhagavad-gÄ«tÄ, the Supreme Personality of Godhead says, ahaá¹ sarvasya prabhavo mattaḥ sarvaá¹ pravartate: Kṛṣṇa is the origin of everything. VÄsudevaḥ sarvam iti: Kṛṣṇa is everything. Mat-sthÄni sarva-bhÅ«tÄni na cÄhaá¹ teá¹£v avasthitaḥ: everything rests in the body of the Lord, yet the Lord is not everywhere. MÄyÄvÄdÄ« 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-vÄda. Actually, however, their philosophy is not correct. Here, Bali MahÄrÄja was the seer of the Personality of Godhead’s universal body, and that body was that which was seen. Thus there is dvaita-vÄda; 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-bhedÄbheda — simultaneous oneness and difference — is the perfect philosophy propounded by Lord ÅšrÄ« Caitanya MahÄprabhu.
