Bound by L ve

Bound

by L

ve

Sri Srimad
Gour Govinda Swami
Maharaja
a

Bound

by Love

Table of Contents
Magalcaraa i
Bound by Love 1
What Is the Purpose of Our Eyes and Ears?

What Is the Purpose of this Human Birth?

The Eight Layers of the Material Universe

The Invaluable Asset

Let that Gaurga Manifest in My Heart!

Golokera Prema-Dhana Hari-Nma-Sakrtana

Brahm Offers rati to a Dear Devotee of Ka

The Only Place of Shelter

11

What Is that Love?

13

Bound with the Rope of Love

15

Greedy for the Loving Mellow

In the Heart of His Premi-Bhakta17

Prema Is the Vilsa of Hldin-akti

18

All Three Dance Simultaneously

19

Ajita Is Conquered by Love

20

Only Take Shelter of the Holy Name

21

Bhaktivinoda hkuras Advice

23

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by Love

Sri Srimad
Gour Govinda Swami Maharaja
A lecture on rmad-Bhgavatam 4.12.25, given on the 15th July, 1993
in Soho, London, UK.

TAT T VA V I C A R A P U B L I C AT I O N S

www.tvpbooks.com

www.gourgovindaswami.com

Magalcaraa
ka-bhakti-rasa-svarpa r-bhgavata
tte veda-stra haite parama mahattva
(Caitanya-caritmta, Madhya-ll 25.150)
rmad-Bhgavatam is the mellow of ka-bhakti. It is the essence of
all Vedas, Upaniadas, Vedic literatures.
cari-veda-upaniade yata kichu haya
tra artha la vysa karil sacaya
(Caitanya-caritmta, Madhya-ll 25.98)
This is the last contribution of rla Vysadeva. Taking the essence
of all Vedas, all Upaniadas, all Vedic literatures, Vysadeva compiled
the rmad-Bhgavatam under the instruction of his revered spiritual
master rla Nrada Muni.
yei stre yei k viaya-vacana
bhgavate sei k loke nibandhana
(Caitanya-caritmta, Madhya-ll 25.99)
As it is the essence of all Upaniadas, you will find the same verses
that are in rmad-Bhgavatam also in the Upaniadas.
jvera nistra lgi stra kaila vysa
myvdi-bhya unile haya sarva-na
(Caitanya-caritmta, Madhya-ll 6.169)
Vysadeva is the compiler of the Vednta-stra, and He Himself has
given the commentary on the Vednta-stra. The rmad-Bhgavatam
is the natural commentary on Vednta-stra. But the Myvds do

not accept that. The propounder of the Myvda philosophy, rpad

akarcrya, has compiled an imaginary commentary on Vedntastra, which is known as rraka-bhya. They only speak from that.
They do not accept the rmad-Bhgavatam, the natural commentary on
the Vednta-stra.
Therefore rman Mahprabhu gives us this caution: Do not
go to Myvds and do not listen to their commentaries. If you go
to Myvds and listen to their commentaries on the Vednta-stra
your bhakti-vtti will be completely doomed, finished. Therefore, the
instruction is:
yha, bhgavata paa vaiavera sthne
eknta raya kara caitanya-carae
(Caitanya-caritmta, Antya-ll 5.131)
Go and approach a Vaiava, a bhakta-bhgavata, who is an
embodiment of Bhgavata. Hear Bhgavata from him and study Bhgavata
under his guidance, and completely take shelter at the lotus feet of r
Caitanya Mahprabhu, because Caitanya Mahprabhu gives us premabhakti. This prema-bhakti is needed to understand rmad-Bhgavatam.
Without the mercy of r Caitanya Mahprabhu we cannot understand
rmad-Bhgavatam. Without prema-bhakti we cannot understand rmadBhgavatam and one cannot understand Ka, the Supreme Personality
of Godhead. It is not easy to understand the Supreme Personality of
Godhead, Ka. How can He be approached and understood? What is
the means?
Devotee: Approach a sdhu.
r rmad Gour Govinda Swami: bhakty mm abhijnti. I mean what
Ka has said; quote His statements. You cannot tell how someone can
approach Him. Ka has told how one can approach Him through His
own statements:
bhakty mm abhijnti (Bhagavad-gt 18.55)
bhakty tv ananyay labhya (Bhagavad-gt 8.22)
bhaktyham ekay grhya (rmad-Bhgavatam 11.14.21)

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He has repeatedly said, Only by bhakti can you approach Me. By
ananya-bhakti, unalloyed devotion, you can understand Me. There is
no other means to understand Ka, or to approach Ka: It is only
by bhakti. Similarly it is said, bhakty bhgavata grhya na buddhy na
ca kay, only through bhakti you can understand Bhgavata (Caitanyacaritmta, Madhya-ll 24.313). This is a statement given by Lord iva,
who is one of the mahjanas.
One may think, All right, it is written in Sanskrit. I am a
Sanskrit scholar so I can understand it, and I can take the help of
the commentaries. But you cannot understand Bhgavata by dint of
your own merit, your own scholarship, your own learning, your own
intelligence, or by taking the help of the commentaries given by
different commentators. There are so many famous commentators,
but the best of all commentators is rdhara Svm. Mahprabhu
has accepted him as the best commentator on rmad-Bhgavatam:
rdhara-svm guru kari mni (Caitanya-caritmta, Antya-ll 7.133),
rdharnugata kara bhgavata-vykhyna (Caitanya-caritmta, Antyall 7.136). Mahprabhu said to Vallabhcrya, Vallabha Bhaa,
accept rdhara Svm as guru. If you want to speak on Bhgavatam
or write something on Bhgavatam then follow rdhara Svm. So,
there is rdhara Svms commentary. There is Vivantha Cakravart
hkuras commentary. There is Jva Gosvms commentary. There is
Bhaktisiddhnta Sarasvats commentary. There is our revered spiritual
master, Bhaktivedanta Swamis commentary, Bhaktivedanta-bhya.
There are so many commentators who have given commentaries. So,
someone may think, With the help of the commentaries I will be able
to understand Bhgavatam. But ivaj said, No, bhakty bhgavata
grhya na buddhy na ca kay, only by bhakti you can understand
Bhgavatam. You cannot understand Bhgavatam by your own
knowledge, learning, scholarship, merit, and intelligence or with the
help of commentaries, because rmad-Bhgavatam is not a mere book,
grantha. It is as good as Ka.
ka-tulya bhgavatavibhu, sarvraya
prati-loke prati-akare nn artha kaya

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rmad-Bhgavatam is as great as Ka, the Supreme Lord
and shelter of everything. In each and every verse of rmadBhgavatam and in each and every syllable, there are various
meanings. (Caitanya-caritmta, Madhya-ll 24.318)
Bhgavata is as good as Ka. It is one of the incarnations of Ka.
As Ka is vibhu, that means the Supreme Lord, similarly the Bhgavata
is also vibhu, the Supreme Lord. So, as we take shelter of Ka, similarly
we take shelter of the rmad-Bhgavatam. Thus, as Ka is understood
by bhakti, similarly the rmad-Bhgavatam is also understood by bhakti,
eknta raya kara caitanya-carae (Caitanya-caritmta, Antya-ll
5.131). Therefore, go and take shelter of Caitanya Mahprabhu. You
will get prema-bhakti. Then you will be able to understand the rmadBhgavatam.
bhgavata ye n mne, se yavana-sama
tra st che janme-janme prabhu yama
(Caitanya-bhgavata, di-kaha 1.39)
One who does not accept the Bhgavata is a mleccha and a yavana. He
is to be punished by Yamarja life after life. So we accept the Bhgavata.
These verses are glorification of the rmad-Bhgavatam. There
are many glorifications of the rmad-Bhgavatam. Before reading
Bhgavatam, or before speaking on Bhgavatam, we glorify Bhgavatam,
and beg for mercy. Without His mercy we cannot approach Him.
Grantharja rmad-Bhgavatam ki jaya!

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sudurjaya viu-pada jita tvay

yat srayo prpya vicakate param
tiha tac candra-divkardayo
graharka-tr pariyanti dakiam
To achieve Viuloka is very difficult, but by your austerity
you have conquered. Even the great is and demigods cannot
achieve this position. Simply to see the supreme abode [the
Viu planet], the sun and moon and all the other planets,
stars, lunar mansions and solar systems are circumambulating
it. Now please come; you are welcome to go there. (rmadBhgavatam 4.12.25)

Even in this material world the so-called scientists, philosophers

and mental speculators strive to merge into the spiritual sky, but
they can never go there. But a devotee, by executing devotional
service, not only realizes what the spiritual world actually is, but
factually goes there to live an eternal life of bliss and knowledge.
The Ka consciousness movement is so potent that by adopting
these principles of life and developing love of God one can
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very easily go back home, back to Godhead. Here the practical
example is the case of Dhruva Mahrja. While the scientist and
philosopher go to the moon but are disappointed in their attempts
to stay there and live, the devotee makes an easy journey to other
planets and ultimately goes back to Godhead. Devotees have no
interest in seeing other planets, but while going back to Godhead,
they see all of them as passing phases, just as one who is going
to a distant place passes through many small stations. (rmadBhgavatam 4.12.25 Purport by rla Prabhupda)

What Is the Purpose of Our Eyes and Ears?

The above verse was spoken by the Viudts to Dhruva
Mahrja when they arrived there with their chariot to take him
to Viuloka. That is why they said, Please come, tiha. You are
welcome to go there.
Why would the devotees who see the all-beautiful form of
ymasundara, Ka, kandarpa-koi-kaminya-viea-obha,
whose beauty far excels that of crores of cupids, be interested in
seeing the other planets? Have you seen Him? You have eyes to
see, and you daily see so many things in the material world. You
are seeing My, the ugly witch who appears before your eyes
as being very beautiful. But these eyes are not meant for seeing
My, the ugly witch of material objects. If you cannot see the allbeautiful form of ymasundara, Ka, kandarpa-koi-kaminyaviea-obha, whose beauty far excels that of crores of cupids,
then what is the value of possessing these eyes? Then these eyes
are like the painted eyes on a peacock feather, barhyite te nayane
nar.
Similarly, you have ears. What is the purpose of these ears?
The purpose is to hear. The ear hears so many sounds daily; chit2

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chatting, topics of politics, topics related to sense gratification.
But the ears are not meant for that. The ears are meant for hearing
ka-kath, such nice, sweet, nectarean ka-kath. What is the
use of those ears if one does not hear ka-kath?
Devotee: Snake holes.
r rmad Gour Govinda Swami: Snake holes, yes. Snakes
will come and reside there. The Caitanya-caritmta (Madhya-ll
2.31) describes such ears to be like kkai-chidra sama, a hole
(ka) in a kauri (shell). There is no value. Having eyes, but not
looking at the beautiful form of Ka, ymasundara and having
ears but not listening to such nice, nectarean, sweet ka-kath
kib kja, then what value do they have? Pauka tra mue
vja, let a thunderbolt strike his head (Madhya-ll 2.29). Let him
be smashed, because we have obtained this rarely achieved birth,
this human birth.

What Is the Purpose of this Human Birth?

labdhv sudurlabham ida bahu-sambhavnte
mnuyam arthadam anityam apha dhra
(rmad-Bhgavatam 11.9.29)
There are eight lakhs of other species of life. Catur-laki
mnava, there are four lakhs of types of human beings. So, after
undergoing lakhs, and lakhs, and lakhs of other species of life you
have been given this rarely achieved human birth, this human
body. What is the purpose?
Devotee: To achieve love of God.
r rmad Gour Govinda Swami: The purpose is arthada. What
is arthada? The supreme artha, paramrtha, the fifth pururtha is
ka-bhakti, pure bhakti, uddha-bhakti or we may say prema-bhakti.
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In his purport, rla Prabhupda has said, The Ka consciousness
movement is so potent that by adopting these principles of life and
developing love of God one can very easily go back home, back to
Godhead. This love of God is the purpose of this rarely achieved
human birth. To get this love of God, bhagavat-prema, ka-prema,
that is known as parama-pururtha, pacama pururtha, or the
fifth pururtha and supreme paramrtha; this is the purpose, and
Dhruva Mahrja obtained it. It is said here, Devotees have no
interest in seeing other planets, but while going back to Godhead,
they see all of them as passing phases, just as one who is going to
a distant place passes through many small stations. An aeroplane
in the sky while going to a distant place, from London to Delhi,
passes through so many cities; Amsterdam, Paris, Turkey, and
Karachi. Similarly, devotees have no interest in seeing other
planets, but while going back to Godhead they see all of them as
passing phases. Those who are dear devotees of Ka, who have
developed ka-prema-bhakti, uddha-bhakti, pure devotion, they
go directly to Kaloka. The topmost planet in the spiritual sky
is Kaloka; that is Goloka Vndvana. A devotee penetrates
the whole material sphere when he passes through the material
universe. He penetrates eight layers. There are eight layers in the
material universe. What are the eight layers?

The Eight Layers of the Material Universe

rla Santana Gosvm has mentioned these eight layers in
the Bhad-Bhgavatmta. These eight layers are varaa, kitir
pa teja marud vyom; earth, air, water, fire and ether. Then
comes ahakara, false ego. Then comes mahat-tattva and pradhna.
Pradhna is the sum total of the material elements. These are the
eight layers. Such a devotee penetrates them and goes up, and up,
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and up. He enters into the spiritual sky and goes to the Vaikuha
planet. Crossing that, he goes further up, and up to Ayodhy,
Dvrak and Mathur, till he reaches the topmost planet Goloka
Vndvana. He has no interest in all these other affairs. His goal
is to go back home, back to Godhead, Goloka Vndvana, which
is Kas planet, Kas abode. A dear devotee of Ka who has
developed pure prema-bhakti goes there. This prema is needed.

The Invaluable Asset

prema-dhana vin vyartha daridra jvana
dsa kari vetana more deha prema-dhana
Without love of Godhead, My life is useless. Therefore
I pray that You accept Me as Your servant and give Me the
salary of ecstatic love of God. (Caitanya-caritmta, Antya-ll
20.37)

This ka-prema is the invaluable asset, prema-dhana. One,

who is bereft of this wealth, is truly poor. You may possess a large
amount of material opulence, you may be as opulent as Indra
or Brahm, but if you do not have ka-prema, the invaluable
asset, then you are a poor man. Mahprabhu taught this to us,
Prema-dhana vin vyartha daridra jvana dsa kari vetana more
deha prema-dhana. O Lord, I am really poor because I am bereft of
this prema-dhana. Please make Me Your dsa, servant. Allow Me
to serve You, and as wages I dont want any material wealth, but
please give Me prema-dhana. This is the only prayer at the lotus
feet of Ka. So Mahprabhu came to give that prema through
chanting the holy name, nmnaiva prdursd avatarati pare yatra
ta naumi gauram.
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yan npta karma-nihair na ca samadhi-gata yat tapo dhyna-yogair
vairgyais tyga-tattva-stutibhir api na yat tarkita cpi kaicit
govinda-prema-bhjm api na ca kalita yad rahasya svaya tan
nmnaiva prdursd avatarati pare yatra ta naumi gauram
Not attainable by the faithful performers of pious deeds,
not understood by those engaged in austerity, meditation,
and yoga, not guessed by those absorbed in detachment,
renunciation of the fruits of work, philosophical speculation or
recitation of prayers, and unknown even to the devotees full of
love for Lord Govinda, the secret of pure devotional service has
been revealed by the holy name during Lord Gauras advent.
Let me glorify that Lord Gaura. (Caitanya-candrmta text 3)

Prabhodnanda Sarasvatpd has said this in r Caitanyacandrmta, I pay my obeisances unto that Gaura who gives kaprema, which is not easily available. Even great is, great munis,
great yogs, sdhakas who are doing sdhana for crores and crores of
lives cannot have this ka-prema, but rman Mahprabhu gives
it indiscriminately.
brahmra durlabha prema sabkre yche
patita pmara nhi bche
(rla Locana Dsa hkura, Caitanya-magala)
It is very difficult even on the part of Brahm to get ka-prema,
but Mahprabhu gives it freely, indiscriminately even to the patitas
and pmaras, the most fallen, most degraded, most sinful persons,
anyera k kath jagi mdhi paryanta (Caitanya-caritmta, di-ll
8.20), like Jagi and Mdhi. So what to speak of others? rman
Mahprabhu is adbhuta kruya, adbhuta vadnya, adbhuta audarya
vigraha, wonderfully munificent, wonderfully magnanimous and
wonderfully merciful.
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Premnanda dsa, a Vaiava poet who is a dear devotee of
Caitanya Mahprabhu said,
uttama adhama kichu na bchila yciy dilaka kola
kahe premnanda emana gaurga hdaye dhariy bola
bhaja gaurga kaha gaurga laha gaurgera nma re
je jana gaurga bhaje sei haya mara pra re
Lord Caitanya does not discriminate whether one is uttama
or adhama, elevated or degraded. He never discriminates. Rather
He embraces everybody, yciy dilaka kola, Please come, please
come, offering this ka-prema to one and all indiscriminately.
Therefore, kaha gourga laha gourga nma re, je jana gourga
bhaje sei hoy mara prna re utter the name of Gaurga, speak
about Gaurga, and sing about Gaurga. Je jana gourga bhaje,
one who does Gaurga bhajana, sei hoy mara prna re, is my life
and soul.

Let that Gaurga Manifest in My Heart!

ghe v vanete thke, h gaurga! bole ke
narottama mge tra saga
(Prrthan 39.4)
Narottama dsa hkura has said here that one may be a ghavs or a vna-vs, may be living in gha, at home or one may leave
home and live in the forest, wherever he may be, if he is always
uttering the name of Gaurga, H Gaurga! H Gaurga!
then Narottama dsa hkura begs for his association. Keep that
Gaurga in your heart, emana gaurga hdaye dhariy bola.
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Rpa Gosvm Prabhu has said,
hari puraa-sundara-dyuti-kadamba-sandpita
sad hdaya-kandare sphuratu va ac-nandana*
(Vidagdha-mdhava 1.2)
Let that acnandana, son of acmt, Gaurga Caitanya
manifest in my heart. Because He is prema-puruottama, He freely
gives ka-prema through the chanting of the holy name; hare ka
hare ka ka ka hare hare, hare rma hare rma rma rma hare
hare. One who chants hare ka, and if your chanting is pure and
offenceless, nirapardhe nma laile pya prema-dhana (Caitanyacaritmta, Antya-ll 4.71), (if your chanting is offenceless then
it is pure) then you must get ka-prema. That is the chief result
*anarpita-car cirt karuayvatra kalau
samarpayitum unnatojjvala-ras sva-bhakti-riyam
hari puraa-sundara-dyuti-kadamba-sandpita
sad hdaya-kandare sphuratu va ac-nandana
May the Supreme Lord who is known as the son of rmat acdev be
transcendentally situated in the innermost core of your heart. Resplendent
with the radiance of molten gold, He has descended in the Age of Kali by
His causeless mercy to bestow what no incarnation has ever offered before:
the most elevated mellow of devotional service, the mellow of conjugal
love. (Caitanya-caritmta, Antya-ll 1.132)
This verse (Vidagdha-mdhava 1.2) also appears in the di-ll (1.4 and 3.4). In his
commentary on the Vidagdha-mdhava, rla Vivantha Cakravart hkura remarks,
mah-prabho sphrti vin hari-ll-rassvdannupapatter iti bhva: Without the
mercy of r Caitanya Mahprabhu, one cannot describe the pastimes of the Supreme
Personality of Godhead. Therefore rla Rpa Gosvm said, vo yumka hdaya-rpaguhy ac-nandano hari pake siha sphuratu: May r Caitanya Mahprabhu, who
is exactly like a lion that kills all the elephants of desire, be awakened within everyones
heart, for by His merciful blessings one can understand the transcendental pastimes
of Ka. (Caitanya-caritmta, Antya-ll 1.132 purport by rla AC Bhaktivedanta
Swami Prabhupda)

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of chanting hare ka: ka-prema. He gives ka-prema through
chanting the holy name, nmnaiva prdursd avatarati pare yatra
ta naumi gauram (Caitanya-candrmta text 3).

Golokera Prema-Dhana Hari-Nma-Sakrtana

Prior to Gaurga Mahprabhus descent prema never came,
but when He descended He brought that prema in the holy name,
golokera prema-dhana hari-nma-sakrtana. It is golokera; it belongs
to Goloka Vndvana. It does not belong to this material world.
You cannot find it here, but Mahprabhu is so merciful that He
brought it here. Gaura and Niti are very, very merciful. They
brought it here for us. So one who chants this holy name, the
name of Ka, and his chanting is pure, he gets ka-prema and
directly goes to the planet of Ka.

Brahm Offers rati to a Dear Devotee of Ka

Dhruva Mahrja went to the planet of Viu, but a dear
devotee of Ka, gaura-prya-jana, dear devotee of Gaurga
Mahprabhu, who chants the holy name offencelessly, gets kaprema and goes directly to the highest planet in the spiritual sky,
which is Kaloka, Goloka Vndvana. On his way he passes
through the eight layers of the material universe, then passes
through Vaikuha, Dvrak, Mathur, and goes further. As
Prabhupda Mahrja has said here, Devotees have no interest
in seeing other planets, but while going back to Godhead, they
see all of them as passing phases, just as one who is going to a
distant place passes through many small stations. When such a
person passes through the topmost planet in this material universe,
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Brahmaloka, the abode of Brahm, then what does Brahm do?
Lord Brahm thinks, Oh, that devotee is coming this way now.
He will pass Brahmaloka. And he very quickly prepares the rati
tray. Let me get a chance to offer rati to that person.
The Padma Pura states,
vepante duritni moha-mahim sammoham lambate
staka nakha-rajan kalayati r-citragupta kt
snanda madhu-parka-sambhti-vidhau vedh karoty udyama
vaktu nmni tavevarbhilaite brma kim anyat param
Someone who is very fortunate approaches a Vaiava, a dear
devotee of Caitanya Mahprabhu, gaura-prya-jana, and gets harinma from him during his initiation. Like those who approached
Prabhupda Mahrja who gave it, Take this ml and chant
hare ka hare ka ka ka hare hare, hare rma hare rma
rma rma hare hare. Do you know what happens then? When
he starts chanting all the sins become afraid, Now we will all
be burnt to ashes, vepante duritni. Here it is stated, vepante
duritni moha-mahim sammoham lambate, that all sins become
very fearful and all his attachments to this material world, this
moha, delusion, also becomes afraid, All right, I am finished
now, bb. This person will never be attached to me anymore. I
will be kicked out. That illusion, moha becomes so disappointed,
He was embracing me and was very much attached to me, but
now that he has started chanting hare ka, he will kick me
out. Moha-mahim sammoham lambate staka nakha-rajan
kalayati r-citragupta kt Citragupta, the minister of Yamarja,
is keeping a record of everyone. What this person is doing, what
that person is doing, everything, every moment is recorded. But
now Citragupta also becomes afraid, My record of that person
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is finished now. Staka nakha-rajan kalayati r-citragupta
kt, Citragupta becomes afraid of recording that devotees name
in the list of the pps, sinful persons.
That devotee directly goes up, and up, and up. He has no
interest at all in all these phases, material planets. While going
up, when he is going to cross the topmost planet in the universe,
Brahmaloka, the abode of Brahm, madhu-parka-sambhti-vidhau
vedh karoty udyama, vedh brahm, then Lord Brahm very
quickly prepares an rati tray to offer rati to him. Can you see what
such a devotee gets compared to so-called scientists, philosophers,
mental speculators, who strive to merge into the spiritual sky, but
can never go there? Even the Brahmavds, those who meditate
on Brahman and try to merge into Brahman, fall down. The Tenth
Canto of rmad-Bhgavatam states ruhya kcchrea para pada
tata patanty adho ndta-yumad-aghraya (rmad-Bhgavatam
10.2.32), that they undergo kcchra-sdhana, very severe sdhana,
very severe austerity and penance to go there and merge into
Brahman. Very few may go, but they cannot stay there because
that is not the placeto stay; it is not a place of shelter. Therefore
patanty adho, they fall down.

The Only Place of Shelter

What is the place of shelter? The lotus feet of Ka are that
place of shelter. That is the only shelter. One, who takes shelter
there, does not fall down.
It is said in the Tenth Canto, O Lord, Your devotees, premibhaktas, those who have developed ka-prema and who have
taken shelter at Your lotus feet, they will never fall down na
tvak kvacid bhrayanti (rmad-Bhgavatam 10.2.33). Kas
concluding instruction in the Bhagavad-gt (18.66) is sarva11

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dharmn parityjya mm eka araa vraja, give up all varieties
of dharma and just surrender unto My lotus feet.
Bhaktivinoda hkura, who is a mahjana, an crya and dear
devotee of Mahprabhu, has also said that in aragati, which is
very famous. He has written many songs, and in this song here,
he has said,
tma-nivedana tuw pade kari
hainu parama sukh
(mr) dukha dre gela cint n rahila
caudike nanda dekhi
aoka abhaya amtera sthala
tomra caraa-dvaya
thte ekhana virma labhiy
chinu bhavera bhaya
(aragati)
O Lord, O Ka, by completely surrendering myself at Your
lotus feet, tma nivedana tuw pade kori, hoinu parama sukh, I am
parama sukhi, supremely happy. mr dukha dre gela cint n
rahila, caudike nanda dekhi, all my distress and unhappiness have
gone, dukha dure gelo. Now I am free from all sorts of anxieties.
I have no anxiety at all. Wherever I look, I see Your all-beautiful
form ymasundara, which is sat-cid-nanda-maya vigraha full
of eternality, full of knowledge, and full of bliss. Therefore I see
everywhere blissfulness, caudike nanda dekhi. One who can
see the ymasundara form, how can he see miseries? Then
Bhaktivinoda hkura says:
aoka abhaya amtera sthala
tomra caraa-dvaya
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Bound by L ve
thte ekhana virma labhiy
chinu bhavera bhaya
O Lord, Your two lotus feet are a place where there is no
lamentation, no fear, and no death. Taking shelter there I am
free from all lamentations, all fears, and even free from the fear
of death.

Yes. There is no death. Why are you afraid of death? You

are afraid because you have not taken shelter there. Those who
have not taken shelter are afraid, Oh, death is coming! Death is
coming! O doctor, doctor, please keep me alive. Please keep me
alive. But can the doctor save you? You are such a fool! Who
offers such benediction? Only Ka offers such benediction. He
offers the highest benediction: sarva-dharman parityaja mm eka
araa vraja, give up all varieties of dharma and just surrender
unto My lotus feet, then you will be free from all this.
Thus, these devotees have no interest in seeing other planets
while going back to Godhead. They see all of them as passing
phases. This is a fact. It is said here, Even in this material world
the so-called scientists, philosophers and mental speculators strive
to merge into the spiritual sky, but they can never go there. Even
the Brahmavds who merge into Brahman fall down, because that
is not the place of shelter. This Ka consciousness movement is
so potent that by adopting these principles of life and developing
love of God one can very easily go back home, back to Godhead.

What Is that Love?

Mahprabhu gives that love, prema through chanting this holy
name. What is that prema? Here in his purport, rla Prabhupda
mentions love. What is that love?
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Bound by L ve
Devotee: That love is the stage where no matter what happens
one still has that love. Nothing can destroy it in any situation.
r rmad Gour Govinda Swami: Yes. rla Rpa Gosvm has
given the definitions yad bhva-bandhana ynor* and budhai
prema nigadyate**. In Ujjvala-nlamai Rpa Gosvm gives the
definition of that prema, where Prabhupda refers to in his
purport as developing love of God, being yad bhva-bandhana
ynor budhai prema nigadyate. This is bondage (bandhana). Bhvabandhana is loving bondage, bondage of the loving mood. Budhai,
those who are budha, learned paitas, who know this tattva, they
say that this is prema. It is eternal and indestructible, ever fresh
and new; it never becomes old. This is prema. Apparently, you
may feel that there are causes that it will be destroyed, but it will
never be destroyed, sarvatha dhvasa-rahita saty api dhvasakrae.
This is the eternal, perfect, loving relationship between bhakta
and Bhagavn, Ka and His devotee. This is prema. But the
bhva-bandhana, the bondage of that mood which is temporary,
*sarvath dhvasa-rahita saty api dhvasa-krae

yad bhva-bandhana yno sa prem parikrtita

If there is ample reason for the dissolution of a conjugal relationship

and yet such a dissolution does not take place, such a relationship of intimate
love is called pure. (Ujjvala-nlamai 14.63)

**samya masita-svnto

mamatvtiaykita
bhva sa eva sndrtm
budhai prema nigadyate

When the heart is completely softened and devoid of all material

desires and when ones emotional feelings become very strong, one becomes
very much attached to Ka. Such purified emotion is known as pure love.
(r Bhakti-rasmta-sindhu 1.4.1)

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Bound by L ve
is not prema. Whatever the bondage of the mood is here in the
material world is temporary. The material world is temporary,
thus everything here is temporary. There is no question of prema
in the material world. Here it is lust, not love. It is lust. So love
is not available here, but Gaura-Niti have brought it golokera
prema-dhana hari-nma-sakrtana through nma-sakrtana.
They very mercifully brought it from Goloka Vndvana. They
are wonderfully merciful. They are offering it to us, but we are so
unfortunate that we cannot have it.

Bound with the Rope of Love

The goal of human life or perfection of human life is to get
Ka, and Ka is obtained through prema-bhakti, the supreme
pururtha, parama pururtha, the fifth pururtha. Bhakti-rasa
mdhava, bhaktym ekaya grhya, Mdhava is bound up by
prema-bhakti. Only a devotee who develops prema will be able to
bind Ka with the rope of love in his heart.
tomra hdaye sad govinda-virma
govinda kahena mora vaiava para
Narottama dsa hkura has said this. What does Govinda
say? Govinda kahena mora vaiava para, a Vaiava is My life
and soul. And in the Ninth Canto of the rmad-Bhgavatam is a
statement of the Supreme Lord,
sdhavo hdaya mahya
sdhn hdaya tv aha
mad-anyat te na jnanti
nha tebhyo mang api
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The pure devotee is always within the core of My heart,
and I am always in the heart of the pure devotee. My devotees
do not know anything else but Me, and I do not know anyone
else but them. (rmad-Bhgavatam 9.4.68)

That sdhu, that Vaiava is in My heart, sdhavo hdaya

mahya, sdhn hdaya tv aha, and I am in the heart of
the sdhu. This is such nice exchange; Ka says that sdhuvaiava is in My heart and I am in the heart of that sdhu.
Those Vaiavas, sdhus do not know anything but Me. He, who
is completely surrendered at the lotus feet of ymasundara or
Govinda Ka, has now bound Ka up with the rope of love in
his heart. Wherever he looks he sees the sat-cid-nanda vigraha,
all-beautiful form of ymasundara. Bhaktivinoda hkura said
caudike nanda dekhi, he sees nothing but bliss in all directions.
Thus, one who has bound up Ka, he sees Ka everywhere.
These are all loving exchanges.
The Gt also states,
yo m payati sarvatra
sarva ca mayi payati
tasyha na praaymi
sa ca me na praayati
(Bhagavad-gt 6.30)
Ka has said, One who sees Me everywhere and sees
everything in Me, I am not lost to him, he is not lost to Me.
That is a question of love.

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Greedy for the Loving Mellow
In the Heart of His Premi-Bhakta
bhakta m preme bndhiyche hdaya-bhitare
yh netra pae th dekhaye mre
(Caitanya-caritmta, Madhya-ll 25.127)
That premi-bhakta has bound Me in his heart by love, so
wherever he looks he sees Me and I see him. Yes, see Ka! Do
you see Ka?
Devotee: No.
r rmad Gour Govinda Swami: No? Then blind yourself.
Why do you possess eyes if you cannot see Ka? Mthe tra
pauka vja, let a thunderbolt fall on your head. It is better to be
smashed. Why do you survive if you cannot see Kas beautiful
form? Are you surviving to see ugly my? See the beautiful form
of Ka! Ka wants, Bind Me! Bind Me! Bind Me! That is
the wonderful nature of Ka. He is bhakta-vatsala, His devotee is
very dear to Him. He wants to be bound up with the rope of love
of that devotee. Yes. Ka is a greedy person. What sort of greed
has He developed?
Devotee: He is greedy for the love of His devotees, for their love.
r rmad Gour Govinda Swami: Greedy for that prema-rasa,
the mellow of love of the devotee. We are greedy for what? We
are greedy for the . . .
Devotee: Lust of the material world, kma, sense enjoyment.
r rmad Gour Govinda Swami: Oh yes, you are. [Laughter]
But Vaiavas, sdhus, such premi-bhaktas, they are greedy for the
nectarean mellow emanating from the lotus feet of Ka. And
Ka is greedy for what? He is greedy for that prema-rasa in the
heart of the devotee, premi-bhakta. This is the wonderful nature
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of Ka and it is inconceivable, avicintya. You cannot conceive
of it with your tiny material mind, your tiny brain. How can you
conceive of it? It is inconceivable.
Ka does not become bound up by only one premi-bhakta.
No, He is simultaneously bound up by many, many premi-bhaktas.
It is inconceivable. Simultaneously He becomes bound up in the
heart of so many premi-bhaktas with the rope of love because He
is greedy, prema-rasa lolupa. He is greedy for that rasa, mellow,
loving mellow in the heart of His premi-bhakta. He wants to be
bound up. That is His nature.

Prema Is the Vilsa of Hldin-akti

aha bhakta-pardhno
hy asvatantra iva dvija
sdhubhir grasta-hdayo
bhaktair bhakta-jana-priya
(rmad-Bhgavatam 9.4.63)
In the Ninth Canto, the Supreme Lord said to Durvs
Muni, O brhmaa, dvija, Durvs, although I am supremely
independent, I have no independence. I am subordinate to My
premi-bhakta, bhakta-pardhna.
This is a question of love, prema. This is prema-tattva. This
prema is the vilsa of hldin-akti. Do you know what vilsa is?
Prbhava, vaibhava, vilsa.* Nryaa is the vilsa of Ka.
*The summum bonum Ka is one without a second. He Himself has expanded Himself
in various parts, portions and particles as svaya-rpa, svayam-praka, tad-ektm, prbhava, vaibhava, vilsa, avatra, vea, and jvas, all provided with innumerable energies
just suitable to the respective persons and personalities.
(rmad-Bhgavatam 1.3.28 purport by rla AC Bhaktivedanta Swami Prabhupda)

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Devotees: Pastime expansion.
r rmad Gour Govinda Swami: Oh, in your language you
understand it.
Prema is the vilsa of hldin-akti. Hldin-akti means pleasure
potency. And the Supreme Personality of Godhead, Puruottama
Ka becomes bound by that prema which is the vilsa of hldinakti, the pleasure potency. This is also the svarpa-gata-dharma of
prema. It is the constitutional (natural) dharma of prema. Svarpagata means constitutional. It is the svarpa-gata-dharma (natural
tendency) of prema to bind Ka. And this is a very amazing,
very wonderful, and very startling activity.

All Three Dance Simultaneously

In Caitanya-caritmta Kavirja Gosvm mentions:
pane ncaye prem, bhaktere ncya,
kere ncya, tine nce eka-hi
Ecstatic love of Ka makes Ka and His devotees
dance, and it also dances personally. In this way, all three
dance together in one place. (Caitanya-caritmta, Antya-ll
18.18)

These three dance simultaneously; pane ncaye prem, bhaktere

ncya prema dances, the premi-bhakta dances, and Ka dances.
All three simultaneously dance. This is the wonderful, amazing,
and startling activity of prema. Kavirja Gosvm mentions this in
Caitanya-caritmta. This is prema, love of Godhead.

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Ajita Is Conquered by Love
The Hari-bhakti-sudhodaya (14.29) describes the words of
Nsihadeva addressing His dear devotee Prahlda,
sad mukto pi baddho smi bhaktena sneha rajjubhi
ajito pi jito ha tair avao pi va kt
Although I am supremely free and independent, I am in
bondage, sad mukto pi baddho smi bhaktena sneha rajjubhi. What
is that bondage? That bondage is prema-bandhana, the bondage of
love. I become bound up with the rope of love of My devotee. I
am bound by that love. Ajito pi jito ha tair avao pi va kt,
although I am ajita, unconquerable, I am conquered by this love,
bhaktair jitatva. This is true love.
bhakti-yoge bhma tom jinilo samara
bhakti-yoge yaodya bndhilo tomre
The example is Bhma who conquered Ka through premabhakti. Ka had promised never to take up any weapon on
the battlefield of Kuruketra, I will not fight. I will only be a
charioteer and hold the reins of the horses. But Bhma promised,
I promise that I will break Your promise. I will make You take up
a weapon. And he did. How?
bhakti-yoge bhma tom jinilo samara
bhakti-yoge yaodya bndhilo tomre
(Caitanya-bhgavata, Madhya-kaha 9.212)

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[Kholvec rdhara to Lord Caitanya] Through that bhakti,
pure bhakti Bhma broke Your promise. Which means that
Bhma conquered You, although You are unconquerable. And
mother Yaod bound You up. All the gops complained, Oh,
that naughty boy! Ka is eating mkhan, mkhan khaya hai, and
stealing mkhan, butter from the other gops. Yaod, take care of
your naughty child. He is stealing our mkhan, and creating so
many disturbances in our houses.
Mother Yaod replied, I have so much mkhan. How can He be
hungry? Why are you telling lies?
No! We are not telling lies. Your child is very naughty. He is a
great thief, mkhan-cora, a butter thief.
Then mother Yaod said, All right, I will bind Him up.
Who can bind Him? Can you bind Ka with an ordinary
rope? No, it is done with prema-rajju, bhakti-yoge yaodya bndhilo
tomre, with pure vtsalya-prti, parental love. Mother Yaods
pure vtsalya-prti, motherly love, bound Him. It is a question of
love. So, do not try to develop anything else; just try to develop
this love. Develop prema-bhakti, especially in Kali-yuga.

Only Take Shelter of the Holy Name

harer nma harer nma harer nmaiva kevalam
kalau nsty eva nsty eva nsty eva gatir anyath
In this age of quarrel and hypocrisy the only means of
deliverance is chanting the holy name of the Lord. There is
no other way. There is no other way. There is no other way.
(Caitanya-caritmta, di-ll 17.21)

Take shelter only of hari-nma because Mahprabhu gives prema

through this hari-nma. In Kali-yuga everything else is denied.
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There is no other way, no other way, no other way besides harer
nmaiva kevalam. He said this three times. What is the purport of
saying it three times?
Devotee: No karma, no jn, no yoga.
r rmad Gour Govinda Swami: Yes. No karma-yoga, no jnyoga, no dhyna-yoga, but only pure bhakti-yoga in Kali-yuga, nsty
eva nsty eva nsty eva gatir anyath; especially in this Kali-yuga,
wherein Ka incarnates in the form of the holy name, nmarpe ka-avatra.
kali-yuge nma-rpe ka-avatra
nma haite haya sarva-jagat-nistra
In this Age of Kali, the holy name of the Lord, the
Hare Ka mah-mantra, is the incarnation of Lord Ka.
Simply by chanting the holy name, one associates with the
Lord directly. Anyone who does this is certainly delivered.
(Caitanya-caritmta, di-ll 17.22)

nma vinu kali-kle nhi ra dharma

sarva-mantra-sra nma, ei stra-marma
In this Age of Kali there is no religious principle other
than the chanting of the holy name, which is the essence of all
Vedic hymns. This is the purport of all scriptures. (Caitanyacaritmta, di-ll 7.74)

All Vedic literatures state that there is no incarnation of the

Lord in Kali-yuga. There is only the name incarnation. Ka has
incarnated Himself in Kali-yuga in the form of His holy name. So,
nma haite haya sarva-jagat-nistra, flood the whole world with this
hari-nma:
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hare ka hare ka ka ka hare hare
hare rma hare rma rma rma hare hare
Flood the whole world, bs! [Finished] Then the whole world
will be delivered, nma haite haya sarva-jagat-nistra. The holy
name has that potency: It gives ka-prema. Nma vinu kali-kle
nhi ra dharma, there is no other dharma in Kali-yuga besides
chanting the holy name, harer nmaiva kevalam. The dharma of
Kali-yuga is hari-nma sakrtana. This is the conclusion given in
all Vedic literature, sarva-stra marma. If the name gives prema,
why would you adopt the process of karma, jn or yoga? Give
up that sinful process and take shelter of the holy name under
the guidance of a dear devotee of Caitanya Mahprabhu, a gauraprya-jana, and chant hare ka hare ka ka ka hare hare,
hare rma hare rma rma rma hare hare. If your chanting is pure,
offenceless, then you will get ka-prema, get Ka! Then your
human life is perfect; you have achieved the supreme perfection.
Great is, munis, yogs and sdhakas who were undergoing sdhana
for crores and crores of lives, were not able to get that ka-prema.

Bhaktivinoda hkuras Advice

rla Bhaktivinoda hkura has written a very nice song,
reyo-niraya. reya, the supreme perfection is ka-prema.
ka-bhakti vin kabhu nhi phalodoya
miche saba dharmdharma jvera updhimoya
yoga-yga-tapo-dhyna, sannysdi brahma-jna,
nn-kna-rpe jvera bandhana-kraa hoya

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vinodera vkya dharo, nn kna tyga koro
nirupdhi ka-preme hdoye deho roya
Besides ka-bhakti no other sdhana can give you perfection,
reya. The supreme perfection is ka-prema-bhakti. So-called
religiosity, irreligion dharmdharma are all false material
designations, miche saba dharmdharma jvera updhimoya. Yogayga-tapo-dhyna, sannysdi brahma-jna yogs performing yogasdhana, mystic yoga sana, pryma, dhyna, dhra, samdhi;
performing yga, so many types of sacrifices Indra-yaja, ivayaja, deva-yaja; yoga-yga-tapo tapasvs undergoing very severe
tapasya; taking up sannysa; brahma-jna brahmavds who are
undergoing very severe sdhana to merge into Brahman, all these
various processes of sdhana without ka-bhakti are nothing but
the cause of bondage of the jva, jvana bandhana-karma. Why are
you taking this up? Bhaktivinode hkura asks us to accept his
instruction, vinodera vkya dharo, nn kna tyga koro, and give
up all these different types of sdhana, nn kna. Develop premabhakti, which is nirupdhi, free from designation, nirupdhi kapreme hdoye deho roya. Keep it in your heart, and then you will
achieve the supreme perfection. Why would you practice all these
various processes of sdhana, and go to this planet, or that planet?
Go directly to the planet of Ka, Goloka Vndvana: Go back
home, back to Godhead!

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Bound

by L

ve

he Hari-bhakti-sudhodaya
(14.29) describes the words of
Nsihadeva addressing His dear
devotee Prahlda,
sad mukto pi baddho smi
bhaktena sneha rajjubhi
ajito pi jito ha tair
avao pi va kt
Although I am supremely free
and independent, I am in bondage, sad mukto pi baddho smi
bhaktena sneha rajjubhi. What
is that bondage? That bondage is
prema-bandhana, the bondage of
love. I become bound up with the
rope of love of My devotee. I am
bound by that love. Ajito pi jito ha tair avao pi va kt,
although I am ajita, unconquerable, I am conquered by this
love, bhaktair jitatva. This is true love.

TAT T VA V I C A R A P U B L I C AT I O N S

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