Introduction 2

Govinda-lilamrita is amazing because as one unceasingly hears, recites or contemplates it, the fascination of one's ears, tongue, and mind simply keep on increasing! And although these lilas are the maha-ushadha (great medicine) that cures the bhava roga (material disease), they also produce effects that appear like a disease, namely bewilderment, blindness and a madness for prema! 

And though one goes on relishing these pastimes again and again, they go on producing profuse amounts of nectar which so soothe one's body and heart that even the desire to sip the gods' elixir of immortality becomes forgotten! (GL 1.5)

Govinda- lilamrita exclusively narrates Sri Krishna's Asta kala lilas in Goloka Vrindavan. The term Asta kala means "eight time periods." In other words, through the eight divisions of a twenty-four hour day, Sri Krishna performs many select pastimes that make up his daily schedule. 

Sadhaka bhaktas should meditate on these lilas, following the same sequence in which they unfold. Thus, at any given time of the day, the bhakta can tune in on the specific nitya lila that Krishna is performing exactly at that time. 

There are many benefits to this practice, but the most important is that we can relish the splendor of Goloka lila even while living in this world, and awaken the auspicious prema that makes us eligible to directly serve in those pastimes. 

Ashta kala lila smaran is not a new process. It has been mentioned in the ancient Vedic literatures like the Padma Purana and Sanat-kumara-samhita. In the latter text, Sri Vrinda Devi describes these pastimes to Srila Narada Muni. In his book SmaraNa-maGgala, Sri Rupa Goswami follows this ancient tradition to establish the antaranga sadhana (internal spiritual pranctice) for the Gaudiya sampradaya. 

SmaraNa-maGgala consists of ten sutras, or nutshell verses, that briefly describe Radha Govinda's Asta kala lilas. When Sri Rupa observed Krishna das Kaviraj's exceptional poetic prowess, he ordered and blessed him to expand the SmaraNa-maGgala into a complete description of these pastimes. The Kaviraj followed Sri Rupa's order: the original ten sutras can all be found in Govinda-lilamrita, but their lila rasa has been developed over twenty-three chapters. 

Hence, with the Goswamis' blessings upon him, it is not at all surprising that Krishna Das's sweet narrations make one addicted to the joys of lila smaran.
Govinda- lilamrita opens with the first verse of Sri Rupa's Smarana-mangala. Because this key shloka is the guideline for the entire book, let us try here to enter into its meaning:

The sadhya (goal) of spiritual practices is prema seva to Radha's Prana-bandhu ("life-love"), Sri Krishna. Although such prema seva is unknown to Brahmaa, Shiva or Ananta, it is available to those who follow in the Vrajavasis' footsteps with a deep hankering. So, as I now begin to elaborate on this system, the manasi seva (service in mind) performed by those who travel on the raganuga bhakti path, I offer my prostrate pranams to Radha Krishna's pastimes, which unfold daily in Vraja. (GL 1.3)