Śrīmad-Bhāgavatam 10.85.35
Blended reading (Sanskrit + English inline)
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daitya-rāṭ
—
the king of the Daityas
Compound: daitya (descendant of Diti) + rāj (king). Bali's clan-title — though a daitya by birth, he is a paramahaṁsa by devotion. The Bhāgavatam refuses the simplistic 'daitya = evil' equation.
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viśva-ātma-daivam
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the Supreme Soul of the universe and the worshipable Deity
Triple compound: viśva (universe) + ātman (Self) + daiva (Deity). Bali recognizes Them simultaneously as cosmic Self and personal iṣṭa-deva. Gauḍīyas: bhakti has both these registers braided together.
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darśana-āhlāda-paripluta-āśayaḥ
—
his heart inundated with the joy of seeing Them
Long compound: darśana (sight) + āhlāda (joy) + paripluta (flooded) + āśaya (heart). The bodily symptom of darśana-prīti — Bali's heart is literally awash. The Gauḍīya bhakti-rasa-śāstras catalog such symptoms as sāttvika-bhāva.
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sa-anvayaḥ
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along with his entourage
Compound: sa (with) + anvaya (lineage, retinue). Bali does not enjoy darśana alone; he draws his whole following into the bow. Bhakti is contagious; the king who is a devotee makes his retinue devotees as well.
Seeing Krsna and Balarama, who are the soul of the universe and worshipful as divine (visvatma deva), enter, the king of the daityas, Bali, offered respects. Divatma devam is singular to express that they are both one controlling agent of the universe.
Bali had attained them in person after long desiring to see them (upa—labdhva). He had attained now what was otherwise unobtainable. The two are described as one. He saw the two as soul of the universe and worthy of worship (daivam), but (tathā) more than that, as his own object of worship since he had offered everything to Vāmana, who was his family deity. He rose with folding his hands (sam-utthāya). He is called “king of the demons” out of respect. Or, he was acting as king of other demons. Therefore he had an entourage.
He became aware of them (upalabhya) by his own mind or through servants informing him. Or he had attained closeness with them (upalabhya), after long desiring to see them. He had attained what was unattainable. The two are described. They were the deities of the universe (viśvātma-daivam). Singular is used because they are one Lord. They were also Bali’s (ātma) worshippable deity. He should offer everything to them. His heart was completely (pari) submerged in an ocean of bliss on seeing them. Seeing them was greater than seeing Vāmana who always stayed as his door keeper, even though he was also the Lord because now the Lord revealed unlimited qualities as bhagavān. Now the Lord who appeared in the world as the complete whole with all aṁśas was at his door. Along with his entourage the king of the demons rose with folded hands (sam-utthāya). He is given respect by the title “king of the demons,” or this indicates that other demons also rose and respected the Lord.
- What devotional discipline of mine has its real reward in moments rather than years?
- Have I prepared myself to receive the Lord well when He arrives unannounced?
A devotee in his own palace looks up and sees the One he has been worshipping in meditation walking into the room. Bali Mahārāja has been waiting in Sutala in this exact posture — and now the wait is over.
In SB 8.15–22, Bali Mahārāja, grandson of Prahlāda, gave away the three worlds to Vāmana-deva in three steps — and offered his own head as the third step. Bhagavān, pleased, made him a Manu-to-be and gave him sovereignty over Sutala, promising to personally guard his door.
The present verse is a payoff of that promise: when Kṛṣṇa and Balarāma arrive in Sutala, Bali sees them as viśva-ātma-daivam — the universal Self and his own personal Deity — and rises at once. Gauḍīyas read this as a model of seamless devotional continuity: the One you served as Vāmana, you also serve as Kṛṣṇa.
My note
Source: vedabase.io