Bound by love by Tattva Vicara Publications

Bound by L ve

Bound

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Sri Srimad Gour Govinda Swami Maharaja a

Bound

by Love

Table of Contents Maìgaläcaraëa 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 Gauräìga Manifest in My Heart!

Golokera Prema-Dhana Hari-Näma-Saìkértana

Brahmä Offers ärati to a Dear Devotee of Kåñëa

The Only Place of Shelter

What Is that Love?

Bound with the Rope of Love

Greedy for the Loving Mellow — In the Heart of His Premi-Bhakta 17

Prema Is the Viläsa of Hlädiné-Çakti

All Three Dance Simultaneously

Ajita Is Conquered by Love

Only Take Shelter of the Holy Name

Bhaktivinoda Öhäkura’s Advice

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

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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

not accept that. The propounder of the Mäyäväda philosophy, Çrépad Çaìkaräcärya, has compiled an imaginary commentary on Vedäntasütra, 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 premabhakti. 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 ÇrémadBhägavatam 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)

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 (Caitanyacaritämåta, 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, Antyalélä 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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Maìgaläcaraëa “Çrémad-Bhägavatam is as great as Kåñëa, the Supreme Lord and shelter of everything. In each and every verse of ÇrémadBhägavatam 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 ÇrémadBhägavatam. 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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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.” (ÇrémadBhägavatam 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 1

Bound by L ve 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. (ÇrémadBhägavatam 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 allbeautiful form of Çyämasundara, Kåñëa, kandarpa-koöi-kaminéyaviçeña-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; ‘chit2

Bound by L ve 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. 3

Bound by L ve 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, 4

Bound by L ve 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. 5

Bound by L ve 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 Caitanyacandrämåta, “I pay my obeisances unto that Gaura who gives kåñëaprema, 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. 6

Bound by L ve 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 gåhaväsé 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. 7

Bound by L ve 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 (Caitanyacaritämåta, 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-rüpaguhäyäà 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)

Bound by L ve 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 kåñëaprema 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, 9

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 harinäma 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 10

Bound by L ve 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, premibhaktas, 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 sarva11

Bound by L ve 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 12

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? 13

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). Bhävabandhana 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 dhvaàsakäraëe. 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)

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-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 15

Bound by L ve “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 sädhuvaiñëava 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.

Bound by L ve 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 17

Bound by L ve 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, präbhava, 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)

Bound by L ve 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 hlädinéçakti, the pleasure potency. This is also the svarüpa-gata-dharma of prema. It is the constitutional (natural) dharma of prema. Svarüpagata 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.

Bound by L ve 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 premabhakti. 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)

Bound by L ve [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. 21

Bound by L ve 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 jïänäyoga, 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, nämarüpe 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.” (Caitanyacaritämåta, 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: 22

Bound by L ve 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 gaurapréya-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

Bound by L ve 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. Yogayäga-tapo-dhyäna, sannyäsädi brahma-jïäna – yogés performing yogasädhana, mystic yoga – äsana, präëäyäma, dhyäna, dhäraëä, samädhi; performing yäga, so many types of sacrifices – Indra-yajïa, Çivayajïa, 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 premabhakti, which is nirupädhi, free from designation, nirupädhi kåñëapreme 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!

Bound

by L

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 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.

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