# Bs. 5.34 > पन्थास्तु कोटिशतवत्सरसम्प्रगम्यो > वायोरथापि मनसो मुनिपुङ्गवानाम् । > सोऽप्यस्ति यत्प्रपदसीम्न्यविचिन्त्यतत्त्वे > गोविन्दमादिपुरुषं तमहं भजामि ॥ ३४ ॥ ## Text > panthās tu koṭi-śata-vatsara-sampragamyo > vāyor athāpi manaso muni-puṅgavānām > so 'py asti yat-prapada-sīmny avicintya-tattve > govindam ādi-*puruṣa*ṁ tam ahaṁ bhajāmi ## Synonyms *panthāḥ*—the path; *tu*—but; *koṭi-śata*—thousands of millions; *vatsara*—of years; *sampragamyaḥ*—extending over; *vāyoḥ*—of wind; *atha api*—or; *manasaḥ*—of the mind; *muni-puṅgavānām*—of the foremost *jñānīs*; *saḥ*—that (path); *api*—only; *asti*—is; *yat*—of whom; *prapada*—of the toe; *sīmni*—to the tip; *avicintya-tattve*—beyond material conception; *govindam*—Govinda; *ādi-puruṣam*—the original person; *tam*—Him; *aham*—I; *bhajāmi*—worship. ## Translation **I worship Govinda, the primeval Lord, only the tip of the toe of whose lotus feet is approached by the *yogīs* who aspire after the transcendental and betake themselves to prāṇāyāma by drilling the respiration; or by the *jñānīs* who try to find out the nondifferentiated Brahman by the process of elimination of the mundane, extending over thousands of millions of years.** ## Purport The attainment of the lotus feet of Govinda consists in the realization of unalloyed devotion. The *kaivalya* (realized nonalternative state) which is attained by the *aṣṭāṅga-yogis* by practicing trance for thousands of millions of years and the state of merging into the nondifferentiated impersonality of Godhead beyond the range of limitation attained by nondualists after a similar period passed in distinguishing between the spiritual and nonspiritual and eliminating things of the limited sphere one after another by the formula "not this, not that," are simply the outskirts of the lotus feet of Kṛṣṇa and not the lotus feet themselves. The long and short of the matter is this, *kaivalya* or merging into the Brahman constitutes the line of demarcation between the world of limitation and the transcendental world. For, unless we step beyond them, we can have no taste of the variegatedness of the transcendental sphere. These conditions are the simple absence of misery arising from mundane affinity but are not real happiness or felicity. If the absence of misery be called a bit of pleasure then also that bit is very small and of no consequence. It is not sufficient to destroy the condition of materiality; but the real gain to the *jīva* is his eternal existence in his self-realized state. This can be attained only by the grace of unalloyed devotion which is essentially *cit* or transcendental in character. For this end abstract and uninteresting mental speculation is of no avail. --- *Translation and purport by Srila Bhaktisiddhanta Sarasvati Thakura*