Bhagavad-gita 7.25

I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency [yoga-maya]; and so the deluded world knows Me not, who am unborn and infallible. 

Who is Lord Nrsimhadeva?

Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
(An Appearance Day Lecture)

This year, 2014, the divine appearance day of Lord Nrsimhadeva is on May 13th and 14th aournd the world. The following is Srila Bhaktivedanta Narayana Gosvarmi Maharaja's lecture on the Lord’s glories, given a few years ago, on May 14, 2003, in Badger, California. It is ever-fresh:]

Today is the auspicious appearance day of Lord Nrsimhadeva. Who is Nrsimhadeva? He is Krsna Himself - "Kesava dhrta narahari rupa." Krsna Kesava - He is the same Kesava (a name of Krsna meaning that He has fine hair), but not directly. He is none other than Cakra. Krsna's cakra (wheel-shaped weapon) becomes Nrsimhadeva. When there is a temple installation of Cakra, the prayers are offered to Nrsimhadeva.

Lord Nrsimhadeva's main mercy is to protect the devotees. The Cakra who saved Ambarisa Maharaja was Nrsimhadeva himself, and the Cakra who killed Sisupala was also Nrsimhadeva; there is no difference between the two. All the paraphernalia (weapons) in the hands of Krsna manifest as His Visnu incarnations; and it can also be said that His incarnations are manifestations of Baladeva Prabhu.

If you have any difficulties or problems given by demons or others, and you call Nrsimhadeva, He will come and save you. Vaisnavas therefore have a special consideration regarding Nrsimhadeva. We do not worship many other incarnations, like Vamanadeva or Kurmadeva, or Kalki, but we do worship Nrsimhadeva.

Since there will be no cooking in the morning or midday today, I would like all the sannyasis and prominent speakers, one by one, to read continuously from the Srimad-Bhagavatam Seventh Canto (*See Endnote 1), and to also explain the verses - up to Prahlada Maharaja refusing to accept a material boon from Lord Nrsimhadeva. The readings should include the way in which Prahlada taught all the demon boys and made them maha-bhagavatas. In other words, it should include the chapter in which the verse beginning "guru susrusaya" is included. I would like that all of you attend and hear these readings.

There is no need of taking prasadam before dusk, the time of Nrsimhadeva's appearance. Only children and those who are old and sick, or those whose doctors have advised not to fast - they may take something for their maintenance. If Nrsimhadeva sees that you are all fasting and taking so much trouble, He will be pleased. Otherwise, if you joke and make merry, He will neglect you. It is for Nrsimhadeva that you are accepting this austerity, for all of you to attract his mercy.

Today we do this austerity, as we do on Ekadasi, Caitanya Mahaprabhu's appearance day (Gaura Purnima), Rama-navami (the appearance day of Sri Ramacandra), and other holy appearance days like Janmastami and Radhastami. These austerities are not like those performed by the yogis; these are performed to attract Krsna's mercy, so try to follow.

I now want to begin our glorification of Lord Nrsimhadeva.

Yudhisthira Maharaja once performed a Rajasuya sacrifice. *[See endnote 2] He sent his army, under the guidance of Bhima and Arjuna, to conquer the entire world; but He did not want to kill anyone. He told his leaders that if the kings and princes of the other lands surrender without fighting, they should simply take a tax from them, and those kings and princes who wanted to fight could fight. Bhima and Arjuna traveled everywhere and took taxes from all the kings, and when they returned, a very high class of fire sacrifice was performed.

The question arose at the sacrifice as to who would be worshiped first so that the festival would be successful. Sahadeva proposed, "Krsna should be worshiped first, because He is the Lord of Lords, the Supreme Lord, and He is here."

Bhisma-pitamaha and others supported this proposal, but Sisupala became very angry. At that time Sisupala was the leader of Duryodhana and all the other demons. He was envious of Krsna and wanted to kill Him. He knew about the foretelling at his birth that Krsna would kill him, so he thought that he should kill Krsna first and be saved. He had previously wanted to marry Rukmini, but clever Krsna had kidnapped her in front of him and all the other princes and kings, defeated them all, and then married her.

Krsna is satisfied and complete (purna). He needs nothing in this world and He has nothing to take from anyone. Still, for the enactment of His transcendental pastimes He kidnapped Rukmini and married her, and Sisupala and the others could simply wring their hands. When Krsna was leaving their midst with Rukmini, the other princes and kings had exclaimed, "Alas, this bogus black person, in front of generals like Jarasandha and others, has kidnapped her - and they could not stop Him. He defeated them all and took her away!" Thus, Sisupala wanted to take revenge.

Now, at the Rajasuya sacrifice. he looked at Krsna and began to criticize him and call Him ill names. He challenged, "Who is this person?!" Krsna actually has no father or mother, but Sisupala accused Him that, "This person has two fathers, and no-one knows who His real father is. He has no varna (caste) and no one knows where He is from. He is not only a thief, but a lusty person - very lusty. When He sees any lady He becomes attracted; and somehow, by trick, He brings those ladies to Him. Moreover, He is not satisfied with only one lady; He must have thousands and millions of ladies. Not only this, He once climbed on a tree with the garments of the gopis who were taking bath naked, and He told them that they should come before Him one by one to get their clothes. What is this silly thing?! You have no intelligence; you are so mad that you have selected Him to worship first. As long as I am here, I will not allow this!"

Hearing this, Duryodhana and other demons clapped.

Sisupala considered that as long as he was present, he would not let anyone perform their first worship to Krsna. He said that he would fight for this not to happen, and he thus managed to utter his one hundredth offense.

When Sisupala's mother had given birth to him, he had four arms. At that time an aerial voice announced that the person who Sisupala would see and two of his arms would disappear, that person would later kill him. All the relatives had come to see this beautiful and strong four-handed child. Out of social custom, Krsna took many ornaments for that boy, and being a representative of His father He came to see His cousin-brother. When He came near Sisupala He wanted to take him in His arms, but Sisupala's two arms at once disappeared. His mother began to weep loudly and said, "Krsna, You are my nephew, so I want to request a boon from You. It has been foretold by an aerial voice that whoever my son sees, thus making his two arms disappear, would later kill him. I pray for You not to kill him - even if he offends You." Krsna replied, "Oh yes, I am giving you this boon. I will kill him only when he abuses Me more than 100 times - otherwise I will not." His mother was very happy and said, "He will never do this. I will train him and teach him good behavior."

When Sisupala became older, he learned of this fact. He therefore became angry and continuously abused Krsna. Now, when he had abused Him more than 100 times, Krsna took His Cakra. The Cakra wanted to go very fast - not slowly, as it had moved when it had chased Durvasa. It had been only following behind Durvasa and not killing him. For Sisupala, on the other hand, it sliced off his head at once. A very effulgent light immediately came from Sisupala's body. That light went into the sky and then entered the body of Krsna.

Yudhisthira Maharaja wondered why rsis, yogis and maharsis, after thousands of births of chanting mantras like "so 'ham, so 'ham" still could not attain the destination of sayujya-mukti (impersonal liberation). How wonderful it was, then, that this light entered the lotus feet of Krsna. But where did it go?

Narayana was present within Krsna's body, because all the incarnations are always in Krsna, the Supreme Lord. Sisupala thus returned to Narayana in Vaikuntha and became His doorkeeper Jaya, but this was not seen externally. The entire world is in the stomach of Krsna. Narayana and other incarnations can also easily fit there, but still His stomach can be empty and He can feel hungry.

Yudhisthira Maharaja was not an ordinary person. Bhima was very strong and powerful, and Arjuna was also. However, when we consider who was stronger -Yudhisthira, Bhima or Arjuna - we find that where Arjuna and Bhima were not successful, Yudhisthira Maharaja was successful by his mere glance. Bhima was once wrapped up by the body of a snake, and that snake would not release him. Yudhisthira then came, simply glanced at that serpent, and it left at once. So do not think that Bhima and Arjuna are more powerful than Yudhisthira. Arjuna's bhakti is superior to the others', but dharma was especially present in Yudhisthira Maharaja. That is why he was called Dharmaraja, and that is why he was so powerful.

When Yudhisthira Maharaja saw Sisupala's soul enter Krsna's body, he began to think, "How wonderful! Even a yogi, rsi or muni does not receive this kind of mercy from Krsna." He then asked Narada Rsi, "You know everything and you can remove all my doubts. So please explain this: Krsna has no fear of anyone and He does not want anything from anyone. He is purnatama (complete), atmarama (always happy internally) and aptakama (satisfied and equal to all). So why does He take the side of devotees and demigods? And why does He defeat or kill demons? I want to know why."

Narada replied that the cause of all this is kala (Time) - the results of past activities. Sometimes, like during Satya-yuga, (the Age of goodness), the demigods and others like them become prominent. In Kali Yuga, on the other hand, the demons are more powerful. It seems that Krsna helps certain personalities, but actually the events of this world are controlled by Time. Krsna is equal to all, and everything here is thus due to kala.

You should not be angry or criticize anyone. If you are in distress or disturbed by many problems, it is due to you, yourself:

tat te 'nukampam su-samiksamano
bhunjana evatma-krtam vipakam
hrd-vag-vapurbhir vidadhan namas te
jiveta yo mukti-pade sa daya-bhak

["My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words and body, is surely eligible for liberation, for it has become his rightful claim." (Srimad-Bhagavatam 10.14.8)]

Eva atma krtam. What one has done in the past is now coming back to him. If one is a pure bhakta and the results of all his past activities are finished, why would problems come to him? His so-called problems are due to the mercy of Krsna. Problems are not coming; Krsna is sending them. The Pandavas were praying for great calamity so that Krsna would be with them. Krsna gave them great distress - as he gave to Draupadi when Dusasana tried to remove her clothes - and He did the same to Prahlada Maharaja.

He gave Prahlada so many troubles. Why? He considered, "The entire world should know that My devotees are exalted; they do not care about saving themselves, so I must save them." You can know all these truths by reading Srimad-Bhagavatam.

You should read Srimad-Bhagavatam Seventh Canto until 6:00 p.m., at which time I will return, and then we will perform abhiseka (the bathing ceremony) of Nrsimhadeva. Some flowers should also be here for offering.

We will observe today as we do Ekadasi, and we can break our fast after Nrsimhadeva's birth (dusk). If anyone wants to break his fasting before that time, he may take only fruits and vegetables. If anyone wants to fast until tomorrow morning, he can do so very easily. Then, tomorrow we will worship Nrsimhadeva, and after that we will take prasada. Now, bring Seventh Canto and begin.

Gaura Premanande.

[*Endnote 1 (from Srimad-Bhagavatam 7.8 Summary by Srila Bhaktivedanta Swami Prabhupada):

Hiranyakasipu was ready to kill his own son Prahlada Maharaja , but the Supreme Personality of Godhead appeared in front of the demon as Sri Nrkesari, half lion and half man, and killed him.

Following the instructions of Prahlada Maharaja, all the sons of the demons became attached to Lord Visnu, the Supreme Personality of Godhead. When this attachment became pronounced, their teachers, Sanda and Amarka, were very much afraid that the boys would become more and more devoted to the Lord. In a helpless condition, they approached Hiranyakasipu and described in detail the effect of Prahlada's preaching. After hearing of this, Hiranyakasipu decided to kill his son Prahlada. Hiranyakasipu was so angry that Prahlada Maharaja fell down at his feet and said many things just to pacify him, but he was unsuccessful in satisfying his demoniac father. Hiranyakasipu, as a typical demon, began to advertise himself as being greater than the Supreme Personality of Godhead, but Prahlada Maharaja challenged him, saying that Hiranyakasipu was not God, and began to glorify the Supreme Personality of Godhead, declaring that the Lord is all-pervading, that everything is under Him, and that no one is equal to or greater than Him.

Thus he requested his father to be submissive to the omnipotent Supreme Lord.

The more Prahlada Maharaja glorified the Supreme Personality of Godhead, the more angry and agitated the demon became. Hiranyakasipu asked his Vaisnava son whether his God existed within the columns of the palace, and Prahlada Maharaja immediately accepted that since the Lord is present everywhere, He was also present within the columns.

When Hiranyakasipu heard this philosophy from his young son, he derided the boy's statement as just the talk of a child and forcefully struck the pillar with his fist.

As soon as Hiranyakasipu struck the column, there issued forth a tumultuous sound. At first Hiranyakasipu, the King of the demons, could not see anything but the pillar, but to substantiate Prahlada's statements, the Lord came out of the pillar in His wonderful incarnation as Narasimha, half lion and half man. Hiranyakasipu could immediately understand that the extraordinarily wonderful form of the Lord was surely meant for his death, and thus he prepared to fight with the form of half lion and half man. The Lord performed His pastimes by fighting with the demon for some time, and in the evening, on the border between day and night, the Lord captured the demon, threw him on His lap, and killed him by piercing his abdomen with His nails. The Lord not only killed Hiranyakasipu, the King of the demons, but also killed many of his followers. When there was no one else to fight, the Lord, roaring with anger, sat down on Hiranyakasipu's throne.

The entire universe was thus relieved of the rule of Hiranyakasipu, and everyone was jubilant in transcendental bliss. Then all the demigods, headed by Lord Brahma, approached the Lord. These included the great saintly persons, the Pitas, the Siddhas, the Vidyadharas, the Nagas, the Manus, the prajapatis, the Gandharvas, the Caranas, the Yaksas, the Kimpurusas, the Vaitalikas, the Kinnaras and also many other varieties of beings in human form. All of them stood not far from the Supreme Personality of Godhead and began offering their prayers unto the Lord, whose spiritual effulgence was brilliant as He sat on the throne.

Endnote 2 - "After gaining victory in the Battle of Kuruksetra, Maharaja Yudhisthira, the Emperor of the world, performed the Rajasuya sacrificial ceremony. The emperor in those days, upon his ascendance to the throne, would send a challenge horse all over the world to declare his supremacy, and any ruling prince or king was at liberty to accept the challenge and express his tacit willingness either to obey or to disobey the supremacy of the particular emperor. One who accepted the challenge had to fight with the emperor and establish his own supremacy by victory. The defeated challenger would have to sacrifice his life, making a place for another king or ruler. So Maharaja Yudhisthira also dispatched such challenging horses all over the world, and every ruling prince and king all over the world accepted Maharaja Yudhisthira's leadership as the Emperor of the world."]

The Appearance Day of Gadhadhara Pandit

Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja

EXCERPTS ON SRI GADADHARA PANDITA

    

Srila Bhaktivedanta Svami Maharaja came to this world with the mission of ISKCON – Vaisnavism. What was that? It is the same mission as Sri Caitanya Mahaprabhu. And who is Mahaprabhu? He is the Supreme Personality of Godhead, Lord Sri Krsna Himself. But He is also more than that; He is not only Krsna. He is the combination of both Srimati Radhika and Krsna. Sri Krsna has combined with Srimati Radhika, His power.

Sri Caitanya Mahaprabhu used to always be absorbed in Radha's mood. Krsna Himself could not possess Her beauty or Her intrinsic mood. Radhika has adhirudha mahabhava, and even more than that. Krsna's mood goes up to mahabhava, but after that, He Himself does not know the mood of how to serve and please Him. He has to learn that by going to the school of Visakha-devi, and sometimes Lalita-devi. Without the help of Lalita and Visakha, He cannot relish the mood of Srimati Radhika.

This was the mission of Sri Caitanya Mahaprabhu – to give the service of these moods. Krsna Himself could not do this, but when He took the beauty and the intrinsic mood of Radhika, He could then relish Her moods in Gambhira under the guidance of Svarupa Damodara (Lalita) and Ramananda Raya (Visakha).

At this time Gadadhara Pandita, who is Radhika Herself, serving Sri Krsna in Sri Caitanya Mahaprabhu's pastimes, was watching to see whether or not Mahaprabhu was playing Her role perfectly. If Krsna as Mahaprabhu would make a mistake in feeling and displaying the mood of Radhika, Gadadhara Pandita would 'twist the ears' of Krsna. He would say, "Oh, You are doing it wrong. You should it do it like this."

Once, when Mahaprabhu was singing, “Barahapidam nata-vara-vapu…,” Sri Gadadhara Pandita quickly came and said, "Oh, You should do it like this:

barhapitam nata-vara-vapuh karnayoh karnikaram
bibhrad vasah kanaka-kapisam vaijayantim ca malam
randhran venor adhara-sudhayapurayan gopa-vrndair
vrndaranyam sva-pada-ramanam pravisad gita-kirtih
(Srimad-Bhagavatam 10.21.5)

''Wearing a peacock-feather ornament upon His head, blue karnikara flowers on His ears, a yellow garment as brilliant as gold, and the Vaijayanti garland, Lord Krsna exhibited His transcendental form as the greatest of dancers as He entered the forest of Vrndavana, beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar of His lips, and the cowherd boys sang His glories.''

Although Krsna, as Mahaprabhu, was perspiring, His heart melting, and His tears falling like heavy rain, there was some defect, and Gadadhara Pandita therefore instructed Him by showing Him through his own example.

To think that Sri Krsna had taken away the beauty and intrinsic left-wing mood of Radhika to become Sri Caitanya Mahaprabhu, and that Gadadhara Pandita had thus become Rukmini, is quite wrong. It is not like that at all. *[See endnote]

Srila Bhaktivedanta Svami Maharaja came for the same object and mission as Sri Caitanya Mahaprabhu – that the jivas should be given raga-marga. They should know the identity of Srimati Radhika and the nature of all Her moods. However, when he came to New Jersey, Boston, and New York, he saw that he had to first cut so many jungles. If the land of people’s hearts is not fertile, how can the seed of this bhakti be given? The jungles were very dense and wild, with so many wild beasts, dangerous animals, and poisonous snakes. It took time to cut those jungles, and at the same time Pujyapada Srila Svami Maharaja kept everything reserved in his books. He told his disciples to read about the life and character of Prahlada Maharaja, Citraketu Maharaja, and others. He had so little time, because the ‘bell rang’ and Krsna called him, ''I cannot remain without you. I need your service. Please come at once.'' He was bound to go to his Prabhu.
         Yes, he has given everything, but you will have to go deep into them with the help of any pure Vaisnava:

yaha bhagavat pada vaisnavera sthane
ekanta asraya kara caitanya carane
(Antya-lila 5. 131

"If you want to understand Srimad-Bhagavatam, you must approach a self-realized Vaisnava and hear from him. You can do this when you have completely taken shelter of the lotus feet of Sri Caitanya Mahaprabhu."

[The second excerpt is from a lecture given by Srila Gurudeva on the morning of July 8, 2000. There, he explained the essence of Sriman Mahaprabhu's appearance in a most interesting way:]

          Sri Krsna is the Supreme Almighty, but if you go deep into the scriptures you will see so many more things about Him, as given us by Srila Rupa Gosvami. Krsna wanted to attract the fallen souls to Him, and He wanted to give the ocean of rasa, Srimati Radhika's mahabhava, to the world – but He could not. He could only give His own love, not love TO Him, which only Radhika has in completeness. He would therefore have to steal Her beauty and mood.
          He could not steal it, however, because Radhika is always alert and more clever and intelligent than He. He could only have the wish for it, and therefore He had to beg Her. Her sakhis were also present when He prayed to Her, "I beg Your mercy, Your beauty, and Your mahabhava." Srimati Radhika replied, "Yes, I'm donating it for some time, but You will have to attend the class of My sakhis (Visakha-devi in the form of Sri Ramananda Raya, and Lalita in the form of Sri Svarupa Damodara) so that they can sprinkle that upon You. And I will also be there (as Sri Gadadhara Pandita). Krsna was thus able to come and give what no other incarnation or acarya gave before: manjari bhava, direct service to Srimati Radhika as Her maidservant.

[*Endnote: (from Srila Gurudeva’s lecture in Jagannatha Puri, on October 7, 2001)
One should not think that when Sri Caitanya Mahaprabhu took Srimati Radhika's bhava She became zero. In a drama, someone may take the part of someone else who is present in the audience. That second person has not become zero. Someone may play Radha and Krsna, and Radha and Krsna may also be present, watching. Similarly, when Lord Sri Krsna 'took' the bhava of Radhika and became Sri Caitanya Mahaprabhu, She was also present, watching, in the form of Sri Gadadhara Pandita.
Radhika came in the form of Sri Gadadhara. It is extremely important to know Gadadhara-tattva, the established philosophical truths of Sri Gadadhara Pandita. There is no difference between Sri Gadadhara Pandita and Srimati Radhika, but the activities are different in Krsna's pastimes and Gaura's pastimes. In Gaura-lila Sri Gadadhara Pandita is in the mood of a servant.
No gopi, including Candravali, Lalita and Visakha, is qualified to experience Srimati Radhika's madanakya-mahabhava (Her super-most ecstatic love). Krsna experiences the ecstatic loving moods of rudha and adirudha, but not madanakhya-mahabhava. Sri Gadadhara Pandita, on the other hand has madanakya-mahabhava. In Gaura-lila, however, it is covered, so that Gadadhara Pandita can help Krsna to play the part of Srimati Radhika. In the form of Sri Gadadhara Pandita, Srimati Radhika is looking and examining, and if there is something wrong in Krsna (as Mahaprabhu), She corrects it…
Sri Gadadhara Pandita is Srimati Radhika, and he therefore has up to madanakya mahabhava, but He wants to serve Mahaprabhu. He wants to do what Krsna wants, and thus he covers this madhurya-bhava. Sri Gadadhara Pandita knows what Mahaprabhu wants: Mahaprabhu wants to play the part of Srimati Radhika. Right from the beginning He is in Srimati Radha's mood, and He is chanting “Krsna prananatha (My beloved Krsna)!”
He came here to Tota-Gopinatha to hear Srimad-Bhagavatam from Sri Gadadhara Pandita, Srimati Radhika, to learn better how to play Her part. In its deepest understanding, Srimad-Bhagavatam is really the glories of Srimati Radhika's moods.

vande nanda-vraja-strinam
pada-renum abhiksnasah
yasam hari-kathodgitam
punati bhuvana-trayam
(Srimad Bhagavatam 10.47.63)

“I repeatedly offer my respects to the dust from the feet of the women of Nanda Maharaja’s cowherd village. When these gopis loudly chant the glories of Sri Krsna, the vibration purifies the three worlds.”

Why did Mahaprabhu come to hear from Sri Gadadhara Pandita? Since Sri Gadadhara Pandita is Srimati Radharani, he was able to explain Her moods described in Srimad-Bhagavatam. The explanations of Gadadhara Pandita are the highest explanations and glorification of Her mood. His explanations will be greater than those of Vyasa, Sukadeva, and Krsna Himself. Mahaprabhu came here to know the glories of all the gopis, and especially Srimati Radharani:

sri-gopya ucuh
aksanvatam phalam idam na param vidamah
sakhyah pasun anuvivesayator vayasyaih
vaktram vrajesa-sutayor anuvenu-justam
yair va nipitam anurakta-kataksa-moksam
(Venu-gita, text seven)

“The gopis began to speak among themselves: O sakhis! We think that for those who have eyes, there is but one thing which is a suitable object of vision. Success of the eyes lies in beholding this object alone; we know of no other. And what is that most precious object of attachment for the eyes? It is the vision of the two sons of Maharaja Nanda, Sri Krsna and Baladeva, accompanied by the gopas, as They enter the forest taking the cows, or as They bring them back to Vrndavana. They hold Their flutes to Their lips and look upon us with mild smiles and amorous sidelong glances filled with love. At that time we drink the sweetness of Their faces.”

This verse in Venu-gita of Srimad-Bhagavatam is spoken by Srimati Radhika and the gopis when Krsna goes cowherding. Sri Krsna is behind and Baladeva is ahead. Krsna is playing on His flute and searching for Srimati Radhika. Srimati Radhika comes and takes His flute, and He begins looking at Her with sidelong glances. If Srimati Radhika explains this pastime Herself, saying, “My mood was such and such,” it is surely the best explanation.

mrgayur iva kapindram vivyadhe lubdha-dharma
striyam akrta virupam stri-jitah kama-yanam
balim api balim attvavestayad dhvanksa-vad yas
tad alam asita-sakhyair dustyajas tat-katharthah
(Srimad Bhagavatam 10.47.17)

“Like a hunter, He cruelly shot the king of the monkeys with arrows. Because He was conquered by a woman, He disfigured another woman who came to Him with amorous desires. And, even after consuming the gifts of Bali Maharaja, He bound him up with ropes as if he were a crow. So let us give up all friendship with this dark-complexioned boy, even if we can’t give up talking about Him.”

This verse and the one below were uttered by Srimati Radhika at Uddhava Kyari, when Krsna was residing in Mathura. The deepest meanings of these verses were revealed to Mahaprabhu by Gadadhara Pandita Prabhu.

yad-anucarita-lila-karna-piyusa-viprut-
sakrd-adana-vidhuta-dvandva-dharma vinastah
sapadi grha-kutumbam dinam utsrjya dina
bahava iha vihanga bhiksu-caryam caranti
(Srimad Bhagavatam 10.47.18)

“To hear about the pastimes that Krsna regularly performs is nectar for the ears. For those who relish just a single drop of that nectar, even once, their dedication to material duality is ruined. Many such persons have suddenly given up their wretched homes and families and, themselves becoming wretched, traveled here to Vrndavana to wander about like birds, begging for their living.”

Sri Caitanya Mahaprabhu came here to hear, and when He heard, He fainted. Both He and Sri Gadadhara Pandita fainted. Gadadhara Pandita knew that by Mahaprabhu's hearing from him, Mahaprabhu would become more perfect to play Srimati Radhika’s part. Srimati Radhika is the principal in the school of Srimad-Bhagavatam, in the course of tasting its meanings.
There were three and a half confidential associates of Sri Caitanya Mahaprabhu in
Gambhira. Why was Sri Gadadhara Pandita not one of them? He is superior to these other three and a half confidential associates. This is a hidden secret. If Sri Gadadhara Pandita were there, Mahaprabhu's separation mood would not have come. In the association with Srimati Radhika He would have thought Himself to be Krsna.

MORE ABOUT SRI GADADHARA PANDITA PRABHU
Jagannatha Puri: October 13, 2001 Darsana

Srila Gurudeva: Gadadhara Pandita is always serving Krsna. In Krsna-lila, whatever Krsna wishes, Srimati Radhika always serves Him more than Candravali, Lalita, Visakha, and all others. Her whole mood is to satisfy Krsna. In Mahaprabhu-lila, because Krsna wants to relish His own self, He takes Radhika's mood, and She responds accordingly: “He wants that, so I should not disturb Him. If I help Him in this, this will be My service.” Do you understand?
When Mahaprabhu was calling, “Krsna! Krsna! O Prananatha!” Radhika was there, but as an obedient servant. She was in a daksina (submissive) mood. The relationship of dasa (servant) always constitutes a daksina mood. Sri Gadadhara Pandita was even more daksina than Rukmini. Rukmini sometimes had some maan (transcendental loving anger or sulky mood), but Sri Gadadhara Pandita was not like that. If He had been in a vamya (left-wing or unsubmissive) mood, it would have been unfavorable to the mood of Krsna as Mahaprabhu. Gadadhara Pandita was always thinking, “I am His servant.” If he had said to Mahaprabhu, “My dear Krsna, my dear beloved,” Mahaprabhu's mood would have been disturbed.

Tunga-vidya dasi: That was in Puri. But what was the mood in Navadvipa?

Srila Gurudeva: In Navadvipa also. At that time Gauranga was also calling out, “Krsna, Krsna,” not “Radha, Radha.” But at that time He was untrained. He was not yet admitted in the school of Visakha – Sri Svarupa Damodara. At that time also, Gadadhara Pandita always served as an obedient servant, covering all his moods as Srimati Radhika.

Tunga-vidya dasi: Are Mahaprabhu and Gadadhara Pandita in the same mood in nitya-Navadvipa Dhama as well?

Srila Gurudeva: Same mood. Gauranga was not in the mood of nagara (Krsna as the male lover). We never accept Him as nagara.