In plain words
There may be some differences among these sounds, but as for sound itself, it is one and the same sound. So another meaning is that Govinda is the one whose form is sound. He said, “Gāṃ bhūmiṃ gehaṃ svargaṃ vedaṃ vā vindatīti govindaḥ”. Bhūmi: the word bhūmiṃ teaches the truth that He is the director of this stage, the drama of the world. The word svargaḥ establishes the meaning that He is the master of heaven, the abode of all happiness. And veda: “Vedo nārāyaṇo hariḥ”: the Veda has been showing us the principle of Nārāyaṇa. So the word Govinda has been teaching us that in this gross, subtle and causal world the principle of Govinda shines brightly in a special divinity. With just this in mind, Prahlāda too
‘In this there is no good, no divine life; born and born in the world, dying and dying, why should we be born? Once born and dead, we must be born to a birth that has no death.’
So he taught. He said that only the one who searches out such a true path has a noble intellect. So when we inquire well into the words Prahlāda spoke, he said ‘a noble intellect’, not ‘a brute's intellect’. That is, Prahlāda decided that the one who longs for divinity, the abode of immortality, has a noble intellect, and that the one who forgets it is the very one with a brute's intellect. To those who doubted how this is to be attained, he gave the right answer. The body itself is the bow; our mind itself is its string. Our prāṇa itself is its arrow. That is, this bow, the body, has come under the control of the string, the mind. When we set the arrow, prāṇa, on this string called the mind and draw it, the bow too bends. The further we draw the mind and let go, the straighter prāṇa flies. So we must grip this string, the mind tied to the body, firmly and draw it; we must not let it go slack and loose. With just this in view, they said that restraining the mind is itself the chief path for man.