Verse 2.10.137

Bengali text, Devanagari and Unicode transliteration of verse 2.10.137:

এ সব কথায যার নাহিক প্রতীত অধঃপাত হয তার, জানিহ নিশ্চিত ॥ ১৩৭ ॥

ए सब कथाय यार नाहिक प्रतीत अधःपात हय तार, जानिह निश्चित ॥ १३७ ॥

e saba kathāya yāra nāhika pratīta adhaḥpāta haya tāra, jāniha niścita || 137 ||

e saba kathaya yara nahika pratita adhahpata haya tara, janiha niscita (137)

English translation:

(137) Know for certain that anyone who does not believe these topics goes to hell.

Commentary: Gauḍīya-bhāṣya by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura:

The impersonalists maintain the reading as sarvataḥ (“from everything”) while [superficially] accepting the meaning as sarvatra (“everywhere”). The personalists accept the form of the Supreme Lord. Since the impersonalists propound the theory that this material world is false, they do not accept that the hands, legs, ears, eyes, head, and face of the

Supreme Lord are eternal. Through the philosophy of acintya- bhedābheda (simultaneous oneness and difference) one can realize the Lord’s senses, worthy of eternal service, apart from the enjoyable forms that are seen through external vision. A mahā-bhāgavata always sees the Supreme Lord as Puruṣottama, the supreme enjoyer, and Hṛṣīkeśa, the controller of the senses. Rather than seeing the external world with a spirit of enjoyment, they see everything as a source of enjoyment for Puruṣottama. As followers of viśiṣṭādvaita-vāda (the philosophy of specific monism) consider this material world as the gross body of the Supreme Lord, or as followers of kevalādvaita-vāda (the philosophy of exclusive monism) deny the existence of the material creation, such conceptions are not necessary in the most subtle philosophy of acintya- bhedābheda. There is no impediment for a devotee whose eyes are smeared with the ointment of love to always see the Lord’s eternal form with all His limbs and sublimbs. Although in this temporary material world the mundane conceptions that are born from aversion to the Lord’s service appear factual, there are no anarthas present in the conceptions of a pure spirit soul. The artha, or goal, of the living entity is to take shelter of the worshipable Lord. Therefore one does not have to always maintain the concept of solicitng material enjoyment as done by the living entities who are controlled by material enjoyment and forced to enjoy the fruits of their karma—this is the Lord’s desire. As long as the fruitive workers maintain anarthas, they consider temporary objects as “enjoyable” and the universal form as concocted or imaginary. Moreover, the impersonalists who search after indifferent Brahman consider the existence of material form as born of sensual perception and display indifference towards the acceptance of temporary material existence.

Since the followers of śuddhādvaita philosophy are unable to perceive spiritual ecstasy in the external world, since they accept that the spirit soul is devoid of ecstasy, and since they express a difference of opinion in ascertaining the relationship between sac-cid-ānanda and this material world, they are unable to realize the actual meaning of the acintya-

bhedābheda philosophy. This sarvatra pāṇi-pādaṃ tat verse has appeared in order to reveal that the energetic Lord is present everywhere in His

sac-cid-ānanda form.

A faithless person will be deceived from the actual truth that lies in Śrī Gaurasundara’s explanation and in Śrī Advaita’s acceptance of that explanation. Degradation in the form of temporary material conceptions will be the only gain for such a person.