Śrī brahma-saṁhitā 5.34
panthās tu koṭi-śata-vatsara-sampragamyo
vāyor athāpi manaso muni-puṅgavānām
so 'py asti yat-prapada-sīmny avicintya-tattve
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Synonyms
panthāḥ — 路径; tu — 但是; koṭi-śata — 千百万; vatsara — 年的; sampragamyaḥ — 长达; vāyoḥ — 风的; atha api — 或; manasaḥ — 心意的; muni-puṅgavānām — 最顶尖的思辨家的; saḥ —那（路径）; api — 只有; asti — 是; yat — 他的; prapada — 脚趾的; sīmni — 尖端; avicintya-tattve — 超越物质概念; govindam — 哥文达; ādi-puruṣam — 原始之人; tam — 他; aham — 我; bhajāmi — 崇拜.
译文
我崇拜原始之主哥文达，两类人仅能触及他莲花足的趾尖，一类是追求超然的瑜伽师，他们修习呼吸法，调控呼吸；还有一类人是思辨家，他们花上千百万年消除物质性来探寻无分别的梵。
要旨
得到哥文达的莲花足包含在纯净无暇奉爱的觉悟之中。八部瑜伽师用千百万年修习神定，以期达到kaivalya（觉悟无分别的境界），不二论者花上相似时间区分灵性和非灵性，用“非此，非彼”的方式一个接一个地消除有限维度内的事物，以此融入首神无分别的非人格，超越有限的领域，然而以上这两者都只是奎师那莲花足的外围，而非莲花足本身。总而言之，kaivalya或融入梵构成有限世界和超然世界的分界线。正因如此，如果我们不超越这二者，我们将无法品味超然维度中的多样性。这两种状态只是没有了源自物质性的痛苦，但并不是真正的快乐或幸福。如果没有痛苦能称为一丁点快乐，那这点快乐也是微乎其微，无关紧要。这还不足以摧毁物质制约；但是吉瓦真正的利益是他觉悟自我后的永恒存在。这种境界唯有藉着本质灵性或超然的纯净无暇奉爱的恩典才能达到。要到到这个境界，抽象而乏味的心意推敲毫无助益。
Śrī brahma-saṁhitā 5.34
panthās tu koṭi-śata-vatsara-sampragamyo
vāyor athāpi manaso muni-puṅgavānām
so 'py asti yat-prapada-sīmny avicintya-tattve
govindam ādi-puruṣaṁ 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.
