kaye balis tasya maha-vibhuteh
sahartvig-acarya-sadasya etat
dadarsa visvam tri-gunam gunatmake
kayein the body; balihMaharaja Bali; tasyaof the Personality of Godhead; maha-vibhutehof that person who is equipped with all wonderful opulences; saha-rtvik-acarya-sadasyahwith all the priests, acaryas and members of the holy assembly; etatthis; dadarsasaw; visvamthe whole universe; tri-gunammade of three modes of material nature; guna-atmakein that which is the source of all such qualities; bhutawith all the gross material elements; indriyawith the senses; arthawith the sense objects; asayawith mind, intelligence and false ego; jiva-yuktamwith all the living entities.
Bali Maharaja, along with all the priests, acaryas and members of the assembly, observed the Supreme Personality of Godheads 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-gita, the Supreme Personality of Godhead says, aham sarvasya prabhavo mattah sarvam pravartate: [Bg. 10.8] Krsna is the origin of everything. Vasudevah sarvam iti: [Bg. 7.19] Krsna is everything. Mat-sthani sarva-bhutani na caham tesv avasthitah: everything rests in the body of the Lord, yet the Lord is not everywhere. Mayavadi 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-vada. Actually, however, their philosophy is not correct. Here, Bali Maharaja was the seer of the Personality of Godheads universal body, and that body was that which was seen. Thus there is dvaita-vada; there are always two entitiesthe 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-bhedabhedasimultaneous oneness and differenceis the perfect philosophy propounded by Lord Sri Caitanya Mahaprabhu.

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