Bound by L ve

Bound
by L ve

Sri Srimad
Gour Govinda Swami
a Maharaja
Bound
by Love
 Table of Contents

Maìgaläcaraëa i
Bound by Love 1

What Is the Purpose of Our Eyes and Ears? 2

What Is the Purpose of this Human Birth? 3
The Eight Layers of the Material Universe 4
The Invaluable Asset 5
Let that Gauräìga Manifest in My Heart! 7
Golokera Prema-Dhana Hari-Näma-Saìkértana 9
Brahmä Offers ärati to a Dear Devotee of Kåñëa 9
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 Viläsa of Hlädiné-Çakti 18
All Three Dance Simultaneously 19
Ajita Is Conquered by Love 20
Only Take Shelter of the Holy Name 21
Bhaktivinoda Öhäkura’s Advice 23
Bound
by Love

Sri Srimad
Gour Govinda Swami Maharaja
A lecture on Çrémad-Bhägavatam 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
 Maìgaläcaraëa

kåñëa-bhakti-rasa-svarüpa’ çré-bhägavata
täte veda-çästra haite parama mahattva
(Caitanya-caritämåta, Madhya-lélä 25.150)

Çrémad-Bhägavatam is the mellow of kåñëa-bhakti. It is the essence of

all Vedas, Upaniñadas, Vedic literatures.

cari-veda-upaniñade yata kichu haya

tära artha laïä vyäsa karilä saïcaya
(Caitanya-caritämåta, Madhya-lélä 25.98)

This is the last contribution of Çréla Vyäsadeva. Taking the essence

of all Vedas, all Upaniñadas, all Vedic literatures, Vyäsadeva compiled
the Çrémad-Bhägavatam under the instruction of his revered spiritual
master Çréla Närada Muni.

yei sütre yei åk – viñaya-vacana

bhägavate sei åk çloke nibandhana
(Caitanya-caritämåta, Madhya-lélä 25.99)

As it is the essence of all Upaniñadas, you will find the same verses
that are in Çrémad-Bhägavatam also in the Upaniñadas.

jévera nistära lägi’ sütra kaila vyäsa

mäyävädi-bhäñya çunile haya sarva-näça
(Caitanya-caritämåta, Madhya-lélä 6.169)

Vyäsadeva is the compiler of the Vedänta-sütra, and He Himself has

given the commentary on the Vedänta-sütra. The Çrémad-Bhägavatam
is the natural commentary on Vedänta-sütra. But the Mäyävädés do

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not accept that. The propounder of the Mäyäväda philosophy, Çrépad
Çaìkaräcärya, has compiled an imaginary commentary on Vedänta-
sütra, which is known as Çäréraka-bhäñya. They only speak from that.
They do not accept the Çrémad-Bhägavatam, the natural commentary on
the Vedänta-sütra.
Therefore Çréman Mahäprabhu gives us this caution: Do not
go to Mäyävädés and do not listen to their commentaries. If you go
to Mäyävädés and listen to their commentaries on the Vedänta-sütra
your bhakti-våtti will be completely doomed, finished. Therefore, the
instruction is:

yäha, bhägavata paòa vaiñëavera sthäne

ekänta äçraya kara caitanya-caraëe
(Caitanya-caritämåta, Antya-lélä 5.131)

Go and approach a Vaiñëava, a bhakta-bhägavata, who is an

embodiment of Bhägavata. Hear Bhägavata from him and study Bhägavata
under his guidance, and completely take shelter at the lotus feet of Çré
Caitanya Mahäprabhu, because Caitanya Mahäprabhu gives us prema-
bhakti. This prema-bhakti is needed to understand Çrémad-Bhägavatam.
Without the mercy of Çré Caitanya Mahäprabhu we cannot understand
Çrémad-Bhägavatam. Without prema-bhakti we cannot understand Çrémad-
Bhägavatam and one cannot understand Kåñëa, the Supreme Personality
of Godhead. It is not easy to understand the Supreme Personality of
Godhead, Kåñëa. How can He be approached and understood? What is
the means?
Devotee: Approach a sädhu.
Çré Çrémad Gour Govinda Swami: bhaktyä mäm abhijänäti. I mean what
Kåñëa has said; quote His statements. You cannot tell how someone can
approach Him. Kåñëa has told how one can approach Him through His
own statements:

bhaktyä mäm abhijänäti (Bhagavad-gétä 18.55)

bhaktyä tv ananyayä labhya (Bhagavad-gétä 8.22)
bhaktyäham ekayä grähyaù (Çrémad-Bhägavatam 11.14.21)

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 Maìgaläcaraëa

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 Kåñëa, or to approach Kåñëa: It is only
by bhakti. Similarly it is said, bhaktyä bhägavataà grähyaà na buddhyä na
ca öékayä, only through bhakti you can understand Bhägavata (Caitanya-
caritämåta, Madhya-lélä 24.313). This is a statement given by Lord Çiva,
who is one of the mahäjanas.
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 Bhägavata 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 Çrédhara Svämé. Mahäprabhu
has accepted him as the best commentator on Çrémad-Bhägavatam:
çrédhara-svämé ‘guru’ kari’ mäni (Caitanya-caritämåta, Antya-lélä 7.133),
çrédharänugata kara bhägavata-vyäkhyäna (Caitanya-caritämåta, Antya-
lélä 7.136). Mahäprabhu said to Vallabhäcärya, “Vallabha Bhaööa,
accept Çrédhara Svämé as guru. If you want to speak on Bhägavatam
or write something on Bhägavatam then follow Çrédhara Svämé.” So,
there is Çrédhara Svämé’s commentary. There is Viçvanätha Cakravarté
Öhäkura’s commentary. There is Jéva Gosvämé’s commentary. There is
Bhaktisiddhänta Sarasvaté’s commentary. There is our revered spiritual
master, Bhaktivedanta Swami’s commentary, Bhaktivedanta-bhäñya.
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 Bhägavatam.” But Çivajé said, “No, bhaktyä bhägavataà
grähyaà na buddhyä na ca öékayä, only by bhakti you can understand
Bhägavatam.” You cannot understand Bhägavatam by your own
knowledge, learning, scholarship, merit, and intelligence or with the
help of commentaries, because Çrémad-Bhägavatam is not a mere book,
grantha. It is as good as Kåñëa.

kåñëa-tulya bhägavata—vibhu, sarväçraya

prati-çloke prati-akñare nänä artha kaya

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“Çrémad-Bhägavatam is as great as Kåñëa, the Supreme Lord

and shelter of everything. In each and every verse of Çrémad-
Bhägavatam and in each and every syllable, there are various
meanings.” (Caitanya-caritämåta, Madhya-lélä 24.318)

Bhägavata is as good as Kåñëa. It is one of the incarnations of Kåñëa.

As Kåñëa is vibhu, that means the Supreme Lord, similarly the Bhägavata
is also vibhu, the Supreme Lord. So, as we take shelter of Kåñëa, similarly
we take shelter of the Çrémad-Bhägavatam. Thus, as Kåñëa is understood
by bhakti, similarly the Çrémad-Bhägavatam is also understood by bhakti,
ekänta äçraya kara caitanya-caraëe (Caitanya-caritämåta, Antya-lélä
5.131). Therefore, go and take shelter of Caitanya Mahäprabhu. You
will get prema-bhakti. Then you will be able to understand the Çrémad-
Bhägavatam.

bhägavata ye nä mäne, se yavana-sama

tära çästä äche janme-janme prabhu yama
(Caitanya-bhägavata, Ädi-kaëòha 1.39)

One who does not accept the Bhägavata is a mleccha and a yavana. He
is to be punished by Yamaräja life after life. So we accept the Bhägavata.

These verses are glorification of the Çrémad-Bhägavatam. There

are many glorifications of the Çrémad-Bhägavatam. Before reading
Bhägavatam, or before speaking on Bhägavatam, we glorify Bhägavatam,
and beg for mercy. Without His mercy we cannot approach Him.

Grantharäja Çrémad-Bhägavatam ki jaya!

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Bound
by Love

sudurjayaà viñëu-padaà jitaà tvayä

yat sürayo ‘präpya vicakñate param
ätiñöha tac candra-diväkarädayo
graharkña-täräù pariyanti dakñiëam

“To achieve Viñëuloka is very difficult, but by your austerity

you have conquered. Even the great åñis and demigods cannot
achieve this position. Simply to see the supreme abode [the
Viñëu 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.” (Çrémad-
Bhägavatam 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 Kåñëa 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 Mahäräja. 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. (Çrémad-
Bhägavatam 4.12.25 Purport by Çréla Prabhupäda)

What Is the Purpose of Our Eyes and Ears?

The above verse was spoken by the Viñëudütäs to Dhruva

Mahäräja when they arrived there with their chariot to take him
to Viñëuloka. That is why they said, “Please come, ätiñöha. You are
welcome to go there.”
Why would the devotees who see the all-beautiful form of
Çyämasundara, Kåñëa, kandarpa-koöi-kaminéya-viçeña-çobhaà,
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 Mäyä, the ugly witch who appears before your eyes
as being very beautiful. But these eyes are not meant for seeing
Mäyä, the ugly witch of material objects. If you cannot see the all-
beautiful form of Çyämasundara, Kåñëa, kandarpa-koöi-kaminéya-
viçeña-çobhaà, 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, barhäyite te nayane
naräëäà.
Similarly, you have ears. What is the purpose of these ears?
The purpose is to hear. The ear hears so many sounds daily; ‘chit-

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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
kåñëa-kathä, such nice, sweet, nectarean kåñëa-kathä. What is the
use of those ears if one does not hear kåñëa-kathä?
Devotee: Snake holes.
Çré Çrémad Gour Govinda Swami: Snake holes, yes. Snakes
will come and reside there. The Caitanya-caritämåta (Madhya-lélä
2.31) describes such ears to be like käëäkaòi-chidra sama, a hole
(käëa) in a kauri (shell). There is no value. Having eyes, but not
looking at the beautiful form of Kåñëa, Çyämasundara and having
ears but not listening to such nice, nectarean, sweet kåñëa-kathä
– kibä käja, then what value do they have? Paòuka tära muëòe
väja, let a thunderbolt strike his head (Madhya-lélä 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?

labdhvä sudurlabham idaà bahu-sambhavänte

mänuñyam arthadam anityam apéha dhéraù
(Çrémad-Bhägavatam 11.9.29)

There are eight lakhs of other species of life. Catur-lakñäëi

mänava, 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.
Çré Çrémad Gour Govinda Swami: The purpose is arthada. What
is arthada? The supreme artha, paramärtha, the fifth puruñärtha is
kåñëa-bhakti, pure bhakti, çuddha-bhakti or we may say prema-bhakti.

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In his purport, Çréla Prabhupäda has said, “The Kåñëa 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, kåñëa-prema,
that is known as parama-puruñärtha, païcama puruñärtha, or the
fifth puruñärtha and supreme paramärtha; this is the purpose, and
Dhruva Mahäräja 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 Kåñëa, who have
developed kåñëa-prema-bhakti, çuddha-bhakti, pure devotion, they
go directly to Kåñëaloka. The topmost planet in the spiritual sky
is Kåñëaloka; that is Goloka Våndävana. 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

Çréla Sanätana Gosvämé has mentioned these eight layers in

the Båhad-Bhägavatämåta. These eight layers are ñöävaraëa, kñitir
äpaù tejaù marud vyomä; earth, air, water, fire and ether. Then
comes ahaìkara, false ego. Then comes mahat-tattva and pradhäna.
Pradhäna 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 Vaikuëöha
planet. Crossing that, he goes further up, and up to Ayodhyä,
Dvärakä and Mathurä, till he reaches the topmost planet Goloka
Våndävana. He has no interest in all these other affairs. His goal
is to go back home, back to Godhead, Goloka Våndävana, which
is Kåñëa’s planet, Kåñëa’s abode. A dear devotee of Kåñëa who has
developed pure prema-bhakti goes there. This prema is needed.

The Invaluable Asset

prema-dhana vinä vyartha daridra jévana

‘däsa’ 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-caritämåta, Antya-lélä
20.37)

This kåñëa-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 Brahmä, but if you do not have kåñëa-prema, the invaluable
asset, then you are a poor man. Mahäprabhu taught this to us,
“Prema-dhana vinä vyartha daridra jévana ‘däsa’ kari’ vetana more
deha prema-dhana. O Lord, I am really poor because I am bereft of
this prema-dhana. Please make Me Your däsa, servant. Allow Me
to serve You, and as wages I don’t want any material wealth, but
please give Me prema-dhana.” This is the only prayer at the lotus
feet of Kåñëa. So Mahäprabhu came to give that prema through
chanting the holy name, nämnaiva präduräséd avatarati pare yatra
taà naumi gauram.

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yan näptaà karma-niñöhair na ca samadhi-gataà yat tapo dhyäna-yogair
vairägyais tyäga-tattva-stutibhir api na yat tarkitaà cäpi kaiçcit
govinda-prema-bhäjäm api na ca kalitaà yad rahasyaà svayaà tan
nämnaiva präduräséd avatarati pare yatra taà 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 Gaura’s advent.
Let me glorify that Lord Gaura.” (Caitanya-candrämåta text 3)

Prabhodänanda Sarasvatépäd has said this in Çré Caitanya-

candrämåta, “I pay my obeisances unto that Gaura who gives kåñëa-
prema, which is not easily available. Even great åñis, great munis,
great yogés, sädhakas who are doing sädhana for crores and crores of
lives cannot have this kåñëa-prema, but Çréman Mahäprabhu gives
it indiscriminately.

brahmära durlabha prema sabäkäre yäche

patita pämara nähi bäche
(Çréla Locana Däsa Öhäkura, Caitanya-maìgala)

It is very difficult even on the part of Brahmä to get kåñëa-prema,

but Mahäprabhu gives it freely, indiscriminately even to the patitas
and pämaras, the most fallen, most degraded, most sinful persons,
anyera kä kathä jagäi mädhäi paryanta (Caitanya-caritämåta, ädi-lélä
8.20), like Jagäi and Mädhäi. So what to speak of others? Çréman
Mahäprabhu is adbhuta käruëya, adbhuta vadänya, adbhuta audarya
vigraha, wonderfully munificent, wonderfully magnanimous and
wonderfully merciful.

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Premänanda däsa, a Vaiñëava poet who is a dear devotee of
Caitanya Mahäprabhu said,

uttama adhama kichu na bächila yäciyä dilaka kola

kahe premänanda emana gauräìga hådaye dhariyä bola

bhaja gauräìga kaha gauräìga laha gauräìgera näma re

je jana gauräìga bhaje sei haya ämara präëa re

Lord Caitanya does not discriminate whether one is uttama

or adhama, elevated or degraded. He never discriminates. Rather
He embraces everybody, yäciyä dilaka kola, “Please come, please
come”, offering this kåñëa-prema to one and all indiscriminately.
Therefore, kaha gouräìga laha gouräìga näma re, je jana gouräìga
bhaje sei hoy ämara präna re – utter the name of Gauräìga, speak
about Gauräìga, and sing about Gauräìga. Je jana gouräìga bhaje,
one who does Gauräìga bhajana, sei hoy ämara präna re, is my life
and soul.

Let that Gauräìga Manifest in My Heart!

gåhe vä vanete thäke, ‘hä gauräìga!’ bole òäke

narottama mäge tära saìga
(Prärthanä 39.4)

Narottama däsa Öhäkura has said here that one may be a gåha-
väsé or a väna-väsé, may be living in gåha, at home or one may leave
home and live in the forest, wherever he may be, if he is always
uttering the name of Gauräìga, ‘Hä Gauräìga! Hä Gauräìga!’
then Narottama däsa Öhäkura begs for his association. Keep that
Gauräìga in your heart, emana gauräìga hådaye dhariyä bola.

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Rüpa Gosvämé Prabhu has said,

hariù puraöa-sundara-dyuti-kadamba-sandépitaù
sadä hådaya-kandare sphuratu vaù çacé-nandanaù*
(Vidagdha-mädhava 1.2)

Let that Çacénandana, son of Çacémätä, Gauräìga Caitanya

manifest in my heart. Because He is prema-puruñottama, He freely
gives kåñëa-prema through the chanting of the holy name; hare kåñëa
hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma hare
hare. One who chants hare kåñëa, and if your chanting is pure and
offenceless, niraparädhe näma laile päya prema-dhana (Caitanya-
caritämåta, Antya-lélä 4.71), (if your chanting is offenceless then
it is pure) then you must get kåñëa-prema. That is the chief result

*anarpita-caréà cirät karuëayävatérëaù kalau

samarpayitum unnatojjvala-rasäà sva-bhakti-çriyam
hariù puraöa-sundara-dyuti-kadamba-sandépitaù
sadä hådaya-kandare sphuratu vaù çacé-nandanaù

“‘May the Supreme Lord who is known as the son of Çrématé Çacédevé 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-caritämåta, Antya-lélä 1.132)

This verse (Vidagdha-mädhava 1.2) also appears in the Ädi-lélä (1.4 and 3.4). In his
commentary on the Vidagdha-mädhava, Çréla Viçvanätha Cakravarté Öhäkura remarks,
mahä-prabhoù sphürtià vinä hari-lélä-rasäsvädanänupapatter iti bhävaù: “Without the
mercy of Çré Caitanya Mahäprabhu, one cannot describe the pastimes of the Supreme
Personality of Godhead.” Therefore Çréla Rüpa Gosvämé said, vo yuñmäkaà hådaya-rüpa-
guhäyäà çacé-nandano hariù pakñe siàhaù sphuratu: “May Çré Caitanya Mahäprabhu, who
is exactly like a lion that kills all the elephants of desire, be awakened within everyone’s
heart, for by His merciful blessings one can understand the transcendental pastimes
of Kåñëa.” (Caitanya-caritämåta, Antya-lélä 1.132 purport by Çréla AC Bhaktivedanta
Swami Prabhupäda)

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of chanting hare kåñëa: kåñëa-prema. He gives kåñëa-prema through
chanting the holy name, nämnaiva präduräséd avatarati pare yatra
taà naumi gauram (Caitanya-candrämåta text 3).

Golokera Prema-Dhana Hari-Näma-Saìkértana

Prior to Gauräìga Mahäprabhu’s descent prema never came,

but when He descended He brought that prema in the holy name,
golokera prema-dhana hari-näma-saìkértana. It is golokera; it belongs
to Goloka Våndävana. It does not belong to this material world.
You cannot find it here, but Mahäprabhu is so merciful that He
brought it here. Gaura and Nitäi are very, very merciful. They
brought it here for us. So one who chants this holy name, the
name of Kåñëa, and his chanting is pure, he gets kåñëa-prema and
directly goes to the planet of Kåñëa.

Brahmä Offers ärati to a Dear Devotee of Kåñëa

Dhruva Mahäräja went to the planet of Viñëu, but a dear

devotee of Kåñëa, gaura-préya-jana, dear devotee of Gauräìga
Mahäprabhu, who chants the holy name offencelessly, gets kåñëa-
prema and goes directly to the highest planet in the spiritual sky,
which is Kåñëaloka, Goloka Våndävana. On his way he passes
through the eight layers of the material universe, then passes
through Vaikuëöha, Dvärakä, Mathurä, and goes further. As
Prabhupäda Mahäräja 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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 Bound by L ve
Brahmaloka, the abode of Brahmä, then what does Brahmä do?
Lord Brahmä thinks, “Oh, that devotee is coming this way now.
He will pass Brahmaloka.” And he very quickly prepares the ärati
tray. “Let me get a chance to offer ärati to that person.”

The Padma Puräëa states,

vepante duritäni moha-mahimä sammoham älambate

sätaìkaà nakha-raïjanéà kalayati çré-citraguptaù kåté
sänandaà madhu-parka-sambhåti-vidhau vedhäù karoty udyamaà
vaktuà nämni taveçvaräbhilañite brümaù kim anyat param

Someone who is very fortunate approaches a Vaiñëava, a dear

devotee of Caitanya Mahäprabhu, gaura-préya-jana, and gets hari-
näma from him during his initiation. Like those who approached
Prabhupäda Mahäräja who gave it, “Take this mälä and chant
hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma
räma räma 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 duritäni.” Here it is stated, vepante
duritäni moha-mahimä sammoham älambate, 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, bäbä. 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 kåñëa, he will kick me
out.” Moha-mahimä sammoham älambate sätaìkaà nakha-raïjanéà
kalayati çré-citraguptaù kåté – Citragupta, the minister of Yamaräja,
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.” Sätaìkaà nakha-raïjanéà kalayati çré-citraguptaù
kåté, Citragupta becomes afraid of recording that devotee’s name
in the list of the päpés, 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 Brahmä, madhu-parka-sambhåti-vidhau
vedhäù karoty udyamaà, vedhäù brahmä, then Lord Brahmä very
quickly prepares an ärati tray to offer ärati 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 Brahmavädés, those who meditate
on Brahman and try to merge into Brahman, fall down. The Tenth
Canto of Çrémad-Bhägavatam states äruhya kåcchreëa paraà padaà
tataù patanty adho ‘nädåta-yuñmad-aìghrayaù (Çrémad-Bhägavatam
10.2.32), that they undergo kåcchra-sädhana, very severe sädhana,
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 place to 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 Kåñëa 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, premi-
bhaktas, those who have developed kåñëa-prema and who have
taken shelter at Your lotus feet, they will never fall down – na
tävakäù kvacid bhraçyanti (Çrémad-Bhägavatam 10.2.33). Kåñëa’s
concluding instruction in the Bhagavad-gétä (18.66) is sarva-

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dharmän parityäjya mäm ekaà çaraëaà vraja, give up all varieties
of dharma and just surrender unto My lotus feet.
Bhaktivinoda Öhäkura, who is a mahäjana, an äcärya and dear
devotee of Mahäprabhu, has also said that in Çaraëägati, which is
very famous. He has written many songs, and in this song here,
he has said,

ätma-nivedana tuwä pade kari

hainu parama sukhé
(ämär) duùkha düre gela cintä nä rahila
caudike änanda dekhi

açoka abhaya amåtera sthala

tomära caraëa-dvaya
tähäte ekhana viçräma labhiyä
chäåinu bhavera bhaya
(Çaraëägati)

“O Lord, O Kåñëa, by completely surrendering myself at Your

lotus feet, ätma nivedana tuwä pade kori, hoinu parama sukhé, I am
parama sukhi, supremely happy. ämär duùkha düre gela cintä nä
rahila, caudike änanda dekhi, all my distress and unhappiness have
gone, duùkha 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 Çyämasundara, which is sat-cid-änanda-maya vigraha – full
of eternality, full of knowledge, and full of bliss. Therefore I see
everywhere blissfulness, caudike änanda dekhi.” One who can
see the Çyämasundara form, how can he see miseries? Then
Bhaktivinoda Öhäkura says:

açoka abhaya amåtera sthala

tomära caraëa-dvaya

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 Bound by L ve
tähäte ekhana viçräma labhiyä
chäåinu 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 Kåñëa offers such benediction. He
offers the highest benediction: sarva-dharman parityaja mäm ekaà
çaraëaà 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 Brahmavädés who merge into Brahman fall down, because that
is not the place of shelter. “This Kåñëa 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?

Mahäprabhu gives that love, prema through chanting this holy

name. What is that prema? Here in his purport, Çréla Prabhupäda
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.
Çré Çrémad Gour Govinda Swami: Yes. Çréla Rüpa Gosvämé has
given the definitions yad bhäva-bandhanaà yünor* and budhaiù
prema nigadyate**. In Ujjvala-nélamaëi Rüpa Gosvämé gives the
definition of that prema, where Prabhupäda refers to in his
purport as ‘developing love of God’, being yad bhäva-bandhanaà
yünor budhaiù prema nigadyate. This is bondage (bandhana). Bhäva-
bandhana is loving bondage, bondage of the loving mood. Budhaiù,
those who are budha, learned paëòitas, 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 dhvaàsa-rahitaà saty api dhvaàsa-
käraëe.
This is the eternal, perfect, loving relationship between bhakta
and Bhagavän, Kåñëa and His devotee. This is prema. But the
bhäva-bandhana, the bondage of that mood which is temporary,

*sarvathä dhvaàsa-rahitaà saty api dhvaàsa-käraëe

yad bhäva-bandhanaà yünoù sa premä parikértitaù

“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-nélamaëi 14.63)

**samyaì masåëita-svänto
mamatvätiçayäìkitaù
bhävaù sa eva sändrätmä
budhaiù prema nigadyate

“When the heart is completely softened and devoid of all material

desires and when one’s emotional feelings become very strong, one becomes
very much attached to Kåñëa. Such purified emotion is known as pure love.”
(Çré Bhakti-rasämåta-sindhu 1.4.1)

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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-Nitäi have brought it – golokera
prema-dhana hari-näma-saìkértana – through näma-saìkértana.
They very mercifully brought it from Goloka Våndävana. 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

Kåñëa, and Kåñëa is obtained through prema-bhakti, the supreme
puruñärtha, parama puruñärtha, the fifth puruñärtha. Bhakti-rasa
mädhava, bhaktyäm ekaya grähyaà, Mädhava is bound up by
prema-bhakti. Only a devotee who develops prema will be able to
bind Kåñëa with the rope of love in his heart.

tomära hådaye sadä govinda-viçräma

govinda kahena – mora vaiñëava paräëa

Narottama däsa Öhäkura has said this. What does Govinda

say? Govinda kahena – mora vaiñëava paräëa, a Vaiñëava is My life
and soul. And in the Ninth Canto of the Çrémad-Bhägavatam is a
statement of the Supreme Lord,

sädhavo hådayaà mahyaà

sädhünäà hådayaà tv ahaà
mad-anyat te na jänanti
nähaà tebhyo manäg 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.” (Çrémad-Bhägavatam 9.4.68)

That sädhu, that Vaiñëava is in My heart, sädhavo hådayaà

mahyaà, sädhünäà hådayaà tv ahaà, and I am in the heart of
the sädhu. This is such nice exchange; Kåñëa says that sädhu-
vaiñëava is in My heart and I am in the heart of that sädhu.
Those Vaiñëavas, sädhus do not know anything but Me. He, who
is completely surrendered at the lotus feet of Çyämasundara or
Govinda Kåñëa, has now bound Kåñëa up with the rope of love in
his heart. Wherever he looks he sees the sat-cid-änanda vigraha,
all-beautiful form of Çyämasundara. Bhaktivinoda Öhäkura said
caudike änanda dekhi, he sees nothing but bliss in all directions.
Thus, one who has bound up Kåñëa, he sees Kåñëa everywhere.
These are all loving exchanges.

The Gétä also states,

yo mäà paçyati sarvatra

sarvaà ca mayi paçyati
tasyähaà na praëaçyämi
sa ca me na praëaçyati
(Bhagavad-gétä 6.30)

Kåñëa 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 ämä preme bändhiyäche hådaya-bhitare

yähäì netra paòe tähäì dekhaye ämäre
(Caitanya-caritämåta, Madhya-lélä 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 Kåñëa! Do
you see Kåñëa?
Devotee: No.
Çré Çrémad Gour Govinda Swami: No? Then blind yourself.
Why do you possess eyes if you cannot see Kåñëa? Mäthe tära
paòuka väja, let a thunderbolt fall on your head. It is better to be
smashed. Why do you survive if you cannot see Kåñëa’s beautiful
form? Are you surviving to see ugly mäyä? See the beautiful form
of Kåñëa! Kåñëa wants, “Bind Me! Bind Me! Bind Me!” That is
the wonderful nature of Kåñëa. 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. Kåñëa is a greedy person. What sort of greed
has He developed?
Devotee: He is greedy for the love of His devotees, for their love.
Çré Çrémad 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, käma, sense enjoyment.
Çré Çrémad Gour Govinda Swami: Oh yes, you are. [Laughter]
But Vaiñëavas, sädhus, such premi-bhaktas, they are greedy for the
nectarean mellow emanating from the lotus feet of Kåñëa. And
Kåñëa 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 Kåñëa 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.
Kåñëa 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 Viläsa of Hlädiné-Çakti

ahaà bhakta-parädhéno
hy asvatantra iva dvija
sädhubhir grasta-hådayo
bhaktair bhakta-jana-priyaù
(Çrémad-Bhägavatam 9.4.63)

In the Ninth Canto, the Supreme Lord said to Durväsä

Muni, “O brähmaëa, dvija, Durväsä, although I am supremely
independent, I have no independence. I am subordinate to My
premi-bhakta, bhakta-parädhéna.”
This is a question of love, prema. This is prema-tattva. This
prema is the viläsa of hlädiné-çakti. Do you know what viläsa is?
Präbhava, vaibhava, viläsa.* Näräyaëa is the viläsa of Kåñëa.

*The summum bonum Kåñëa is one without a second. He Himself has expanded Himself
in various parts, portions and particles as svayaà-rüpa, svayam-prakäça, tad-ekätmä, präb-
hava, vaibhava, viläsa, avatära, äveça, and jévas, all provided with innumerable energies
just suitable to the respective persons and personalities.
(Çrémad-Bhägavatam 1.3.28 purport by Çréla AC Bhaktivedanta Swami Prabhupäda)

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Devotees: Pastime expansion.
Çré Çrémad Gour Govinda Swami: Oh, in your language you
understand it.

Prema is the viläsa of hlädiné-çakti. Hlädiné-çakti means ‘pleasure

potency’. And the Supreme Personality of Godhead, Puruñottama
Kåñëa becomes bound by that prema which is the viläsa of hlädiné-
çakti, the pleasure potency. This is also the svarüpa-gata-dharma of
prema. It is the constitutional (natural) dharma of prema. Svarüpa-
gata means ‘constitutional’. It is the svarüpa-gata-dharma (natural
tendency) of prema to bind Kåñëa. And this is a very amazing,
very wonderful, and very startling activity.

All Three Dance Simultaneously

In Caitanya-caritämåta Kaviräja Gosvämé mentions:

äpane näcaye premä, bhaktere näcäya,

kåñëere näcäya, tine näce eka-öhäïi

“Ecstatic love of Kåñëa makes Kåñëa and His devotees

dance, and it also dances personally. In this way, all three
dance together in one place.” (Caitanya-caritämåta, Antya-lélä
18.18)

These three dance simultaneously; äpane näcaye premä, bhaktere

näcäya – prema dances, the premi-bhakta dances, and Kåñëa dances.
All three simultaneously dance. This is the wonderful, amazing,
and startling activity of prema. Kaviräja Gosvämé mentions this in
Caitanya-caritämåta. 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

Nåsiàhadeva addressing His dear devotee Prahläda,

sadä mukto ‘pi baddho ‘smi bhaktena sneha rajjubhiù

ajito ‘pi jito ‘haà tair avaço ‘pi vaçé kåtäù

“Although I am supremely free and independent, I am in

bondage, sadä mukto ‘pi baddho ‘smi bhaktena sneha rajjubhiù.” 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 ‘haà tair avaço ‘pi vaçé kåtäù,
although I am ajita, unconquerable, I am conquered by this love,
bhaktair jitatvaà.” This is true love.

bhakti-yoge bhéñma tomä jinilo samara

bhakti-yoge yaçodäya bändhilo tomäre

The example is Bhéñma who conquered Kåñëa through prema-

bhakti. Kåñëa had promised never to take up any weapon on
the battlefield of Kurukñetra, “I will not fight. I will only be a
charioteer and hold the reins of the horses.” But Bhéñma promised,
“I promise that I will break Your promise. I will make You take up
a weapon.” And he did. How?

bhakti-yoge bhéñma tomä jinilo samara

bhakti-yoge yaçodäya bändhilo tomäre
(Caitanya-bhägavata, Madhya-kaëòha 9.212)

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[Kholävecä Çrédhara to Lord Caitanya] “Through that bhakti,
pure bhakti Bhéñma broke Your promise. Which means that
Bhéñma conquered You, although You are unconquerable. And
mother Yaçodä bound You up.” All the gopés complained, “Oh,
that naughty boy! Kåñëa is eating mäkhan, mäkhan khaya hai, and
stealing mäkhan, butter from the other gopés. Yaçodä, take care of
your naughty child. He is stealing our mäkhan, and creating so
many disturbances in our houses.”
Mother Yaçodä replied, “I have so much mäkhan. 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, mäkhan-cora, a butter thief.”
Then mother Yaçodä said, “All right, I will bind Him up.”
Who can bind Him? Can you bind Kåñëa with an ordinary
rope? No, it is done with prema-rajju, bhakti-yoge yaçodäya bändhilo
tomäre, with pure vätsalya-préti, parental love. Mother Yaçodä’s
pure vätsalya-préti, 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 näma harer näma harer nämaiva kevalam

kalau nästy eva nästy eva nästy eva gatir anyathä

“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-caritämåta, ädi-lélä 17.21)

Take shelter only of hari-näma because Mahäprabhu gives prema

through this hari-näma. In Kali-yuga everything else is denied.

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There is no other way, no other way, no other way besides harer
nämaiva kevalam. He said this three times. What is the purport of
saying it three times?
Devotee: No karma, no jïänä, no yoga.
Çré Çrémad Gour Govinda Swami: Yes. No karma-yoga, no jïänä-
yoga, no dhyäna-yoga, but only pure bhakti-yoga in Kali-yuga, nästy
eva nästy eva nästy eva gatir anyathä; especially in this Kali-yuga,
wherein Kåñëa incarnates in the form of the holy name, näma-
rüpe kåñëa-avatära.

kali-yuge näma-rüpe kåñëa-avatära

näma haite haya sarva-jagat-nistära

“In this Age of Kali, the holy name of the Lord, the
Hare Kåñëa mahä-mantra, is the incarnation of Lord Kåñëa.
Simply by chanting the holy name, one associates with the
Lord directly. Anyone who does this is certainly delivered.”
(Caitanya-caritämåta, ädi-lélä 17.22)

näma vinu kali-käle nähi ära dharma

sarva-mantra-sära näma, ei çästra-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.” (Caitanya-
caritämåta, ädi-lélä 7.74)

All Vedic literatures state that there is no incarnation of the

Lord in Kali-yuga. There is only the name incarnation. Kåñëa has
incarnated Himself in Kali-yuga in the form of His holy name. So,
näma haite haya sarva-jagat-nistära, flood the whole world with this
hari-näma:

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hare kåñëa hare kåñëa kåñëa kåñëa hare hare
hare räma hare räma räma räma hare hare

Flood the whole world, bäs! [Finished] Then the whole world
will be delivered, näma haite haya sarva-jagat-nistära. The holy
name has that potency: It gives kåñëa-prema. Näma vinu kali-käle
nähi ära dharma, there is no other dharma in Kali-yuga besides
chanting the holy name, harer nämaiva kevalam. The dharma of
Kali-yuga is hari-näma saìkértana. This is the conclusion given in
all Vedic literature, sarva-çästra marma. If the name gives prema,
why would you adopt the process of karma, jïänä or yoga? Give
up that sinful process and take shelter of the holy name under
the guidance of a dear devotee of Caitanya Mahäprabhu, a gaura-
préya-jana, and chant hare kåñëa hare kåñëa kåñëa kåñëa hare hare,
hare räma hare räma räma räma hare hare. If your chanting is pure,
offenceless, then you will get kåñëa-prema, get Kåñëa! Then your
human life is perfect; you have achieved the supreme perfection.
Great åñis, munis, yogés and sädhakas who were undergoing sädhana
for crores and crores of lives, were not able to get that kåñëa-prema.

Bhaktivinoda Öhäkura’s Advice

Çréla Bhaktivinoda Öhäkura has written a very nice song,

Çreyo-nirëaya. çreya, the supreme perfection is kåñëa-prema.

kåñëa-bhakti vinä kabhu nähi phalodoya

miche saba dharmädharma jévera upädhimoya

yoga-yäga-tapo-dhyäna, sannyäsädi brahma-jïäna,

nänä-känòa-rüpe jévera bandhana-käraëa hoya

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vinodera väkya dharo, nänä känòa tyäga koro
nirupädhi kåñëa-preme hådoye deho äçroya

Besides kåñëa-bhakti no other sädhana can give you perfection,

çreya. The supreme perfection is kåñëa-prema-bhakti. So-called
religiosity, irreligion – dharmädharma – are all false material
designations, miche saba dharmädharma jévera upädhimoya. Yoga-
yäga-tapo-dhyäna, sannyäsädi brahma-jïäna – yogés performing yoga-
sädhana, mystic yoga – äsana, präëäyäma, dhyäna, dhäraëä, samädhi;
performing yäga, so many types of sacrifices – Indra-yajïa, Çiva-
yajïa, deva-yajïa; yoga-yäga-tapo – tapasvés undergoing very severe
tapasya; taking up sannyäsa; brahma-jïäna – brahmavädés who are
undergoing very severe sädhana to merge into Brahman, all these
various processes of sädhana without kåñëa-bhakti are nothing but
the cause of bondage of the jéva, jévana bandhana-karma. Why are
you taking this up? Bhaktivinode Öhäkura asks us to accept his
instruction, vinodera väkya dharo, nänä känòa tyäga koro, and give
up all these different types of sädhana, nänä känòa. Develop prema-
bhakti, which is nirupädhi, free from designation, nirupädhi kåñëa-
preme hådoye deho äçroya. Keep it in your heart, and then you will
achieve the supreme perfection. Why would you practice all these
various processes of sädhana, and go to this planet, or that planet?
Go directly to the planet of Kåñëa, Goloka Våndävana: Go back
home, back to Godhead!

24
Bound
by L ve

T he Hari-bhakti-sudhodaya
(14.29) describes the words of
Nåsiàhadeva addressing His dear
devotee Prahläda,

sadä mukto ‘pi baddho ‘smi

bhaktena sneha rajjubhiù
ajito ‘pi jito ‘haà tair
avaço ‘pi vaçé kåtäù

“Although I am supremely free

and independent, I am in bond-
age, sadä mukto ‘pi baddho ‘smi
bhaktena sneha rajjubhiù.” 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 ‘haà tair avaço ‘pi vaçé kåtäù,
although I am ajita, unconquerable, I am conquered by this
love, bhaktair jitatvaà.” 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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