(Topic: Śrīla Prabodhānanda Sarasvatīpada and Śrīla Prakāśānanda Sarasvatī not one and the same)
Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda told that–“Śrīla Prabodhānanda Sarasvatīpada and Prakāśānanda Sarasvatī not the same”. There are so many documents in favour of this judgment (both historical and scriptural evidence).
Śrīman Mahāprabhu took sannyāsa in the full moon day of Māgha month, in the year of 1431 Śakābda, to start living at Nīlācala dhāma in the month of Phālguna. Watching dole yātrā at the month of Phālguna and in the month of caitra after the deliverance of Sārvabhauma Bhaṭṭācārya in the year of 1432 Baishak month started approaching towards south from Nīlācala dhāma. In the year of 1407 Śakābda on the full moon day Phālguna-pūrṇimā Mahāprabhu appeared in this material world.
Śrīla Kṛṣṇa das Kaviraj Gosvāmī has given evidence:
cabbiśa vatsara śeṣe yei māgha-māsa
tāra śukla-pakṣe prabhu karilā sannyāsa
At the end of His twenty-fourth year, in the month of Māgha, during the fortnight of the waxing moon, the Lord accepted the renounced order of life, sannyāsa. (Cc Madhya 1.16)
Again, from Śrī Caitanya-caritāmṛta we have document that:
prathama vatsare advaitādi bhakta-gaṇa
prabhure dekhite kaila, nīlādri gamana
The first year after Śrī Caitanya Mahāprabhu accepted the renounced order of life, all the devotees, headed by Śrī Advaita Prabhu, went to see the Lord at Jagannātha Purī. (Cc Madhya 1.46)
And also, by the desire of Śrīman Nityānanda Prabhu Śrī Vṛndāvana-yātrā of Śrīman Mahāprabhu was stopped, but as per the evidence of Śrī Caitanya-caritāmṛta Madhya 1 .95 we can see:
mātā bhakta-gaṇera tāhāṅ karila milana
sarva samādhāna kari’ kaila nīlādri-gamana
At the house of Advaita Prabhu, He met His mother as well as all the devotees from Māyāpur. He adjusted everything and then went to Jagannātha Purī.
Again, from Śrī Caitanya-caritāmṛta Madhya 1. 101-102
tabe sārvabhaume prabhu prasāda karila
āpana-īśvara-mūrti tāṅre dekhāila
After this incident, Lord Caitanya Mahāprabhu bestowed His mercy upon Sārvabhauma Bhaṭṭācārya by showing him His original form as the Lord.
tabe ta’ karilā prabhu dakṣiṇa gamana
kūrma-kṣetre kaila vāsudeva vimocana
After bestowing mercy upon Sārvabhauma Bhaṭṭācārya, the Lord started for southern India. When He came to Kūrma-kṣetra, He delivered a person named Vāsudeva.
After that the meeting of Śrīman Mahāprabhu with Śrī Rāi Rāmānanda took place, and as per Śrī Caitanya-caritāmṛta it is seen that, after the meeting with Śrī Rāi Ramananda the rescue of heretic (pasanda) bhuddist batch (group) took place, and after that as per Śrī Caitanya-caritāmṛta Madhya 1.107-108 we can see that:
śrī-raṅga-kṣetra āilā kāverīra tīra
śrī-raṅga dekhiyā preme ha-ilā asthira
When Śrī Caitanya Mahāprabhu came to the land of Śrī Raṅga-kṣetra, on the bank of the Kāverī, He visited the temple of Śrī Raṅganātha and was there overwhelmed in the ecstasy of love of Godhead.
trimalla bhaṭṭera ghare kaila prabhu vāsa
tāhāñi rahilā prabhu varṣā cāri māsa
Śrī Caitanya Mahāprabhu lived at the house of Trimalla Bhaṭṭa for the four months of the rainy season.
Onward just after taking sannyāsa– four years Nīlācala līlā took place with devotees, also two years gone in south trip. As per Caitanya-caritāmṛta Madhya 16. 84-86 śloka document, it is seen that:
ei-mata mahāprabhura cāri vatsara gela
dakṣiṇa yāñā āsite dui vatsara lāgila
Thus, Śrī Caitanya Mahāprabhu passed four years. He spent the first two years on His tour in South India.
āra dui vatsara cāhe vṛndāvana yāite
rāmānanda-haṭhe prabhu nā pāre calite
The other two years, Śrī Caitanya Mahāprabhu wanted to go to Vṛndāvana, but He could not leave Jagannātha Purī because of Rāmānanda Rāya’s tricks.
pañcama vatsare gauḍera bhakta-gaṇa āilā
ratha dekhi’ nā rahilā, gauḍere calilā
During the fifth year, the devotees from Bengal came to see the Ratha-yātrā festival. After seeing it, they did not stay but returned to Bengal.
This 5th year, Dasami day Mahāprabhus Vṛndāvana trip was due. But it was not complete due to some unavoidable reason. Then we can see his return to Nīlācala dhāma from Kanai’s Natshala, next, just next year, I mean after watching the next Ratha-yātrā, Mahāprabhu started for Śrī Vṛndāvana, it was autumn and in the way of Jharikhanda gradually Mahāprabhu reached Varanasi-kṣetra, and on time it was possible for Him to rescue Prakāśānanda Sarasvatī (The Māyāvādī Guru) together with a full group of Māyāvādīs.
Tirumalai, Veṅkaṭa and Gopal Guru (later who was known as famous Vaiṣṇavakavi –Śrī Prabodhānanda Sarasvatīpada) –these three brothers are from Maysore state, the most holy Bhagavat kṣetra (spot) – Śrī Raṅga-kṣetra (as per scriptural evidence, or śāstra-praman) this is the place where Śrī Hari always residing—there they came long ago to reside.
According to historical evidence actually they are from Andhra state. The tree brothers where just like ācāryas of Śrī-sampradāya. Just near Śrī Raṅgam at the bank of Kaveri a village name Bellgudi—there they resided.
But having the full knowledge of the great glory of the kṣetra the great Paṇḍit Śrī Gopal Guru – (Śrīla Prabodhānanda Sarasvatīpada) took tridaṇḍī sannyāsa in Śrī sampradāya , but not gone away anywhere else leaving this Śrī Raṅga- kṣetra, but surly he didn’t stay at home, because Śrīla Kṛṣṇa das Kaviraj Gosvāmī when started describing in gist the south trip of Śrīman Mahāprabhus south trip līlā then such documents are available as follows—from Śrī Cc Madhya 1.107 -108
śrī-raṅga-kṣetra āilā kāverīra tīra
śrī-raṅga dekhiyā preme ha-ilā asthira
When Śrī Caitanya Mahāprabhu came to the land of Śrī Raṅga-kṣetra, on the bank of the Kāverī, He visited the temple of Śrī Raṅganātha and was there overwhelmed in the ecstasy of love of Godhead.
trimalla bhaṭṭera ghare kaila prabhu vāsa
tāhāñi rahilā prabhu varṣā cāri māsa
Śrī Caitanya Mahāprabhu lived at the house of Trimalla Bhaṭṭa for the four months of the rainy season.
Again, the next evidence as per Śrī Caitanya-caritāmṛta Madhya 9.82 śloka we can see that:
śrī-vaiṣṇava eka, — ‘vyeṅkaṭa bhaṭṭa’ nāma
prabhure nimantraṇa kaila kariyā sammāna
A Vaiṣṇava known as Veṅkaṭa Bhaṭṭa then invited Śrī Caitanya Mahāprabhu to his home with great respect.
Again, as per Śrī Bhakti Ratnakar book written by Narahari Chakravarti Mahāshay (Śrī Ghana Shyam das) and also as per other authentic books like ‘Anuraga Balli’, ‘Śrī Caitanya-maṅgala’, etc. such document not at all available that Śrīla Prabodhānanda Sarasvatīpad was at previous home after taking sannyāsa. Only two of his brother’s name can be seen—those who were in gṛhasta āśrama
Influenced by the great glory of this Śrī Raṅga-kṣetra and also subdued by the prema of the kṣetra (or Śrī Raṅganath Hari) which he had inside his heart, anyhow he could not leave this Śrī Raṅga-kṣetra, but surly (obviously not) he didn’t stayed at his previous āśrama Either he was staying directly at Śrī Raṅganath temple (because we already know that the three brothers were just like ācārya of Śrī Sampradāya) or in some solitary castle (bhājana-kuṭira) at the bank of Kaveri, to do his daily bhājana, otherwise how it was at all possible that Śrī Gopal Bhaṭṭā Gosvāmī took all his education – training or dikṣā etc. from his uncle right from the beginning of his childhood days—whom he got as his Gurudeva also (who was very famous as a great Vaiṣṇavakavi – Śrī Prabodhānanda Sarasvatīpada).
But at the time of departure about Śrīman Mahāprabhu it is written in Caitanya-caritāmṛta Madhya 9.165.
prabhura viyoge bhaṭṭa haila acetana
ei raṅga-līlā kare śacīra nandana
When He did so, Veṅkaṭa Bhaṭṭa fell down unconscious. Such are the pastimes of Lord Śrī Caitanya Mahāprabhu, the son of mother Śacī, at Śrī Raṅga-kṣetra.
Again, as per Śrī Bhakti Ratnakar and other authentic books, all three brothers together with Gopal where present at the time of departure of Śrīman Mahāprabhu. Śrīla Prabodhānanda Sarasvatīpada and two of his brothers all they were trenched by the Gauḍīya-rasa-dhara (flow of Gauḍīya-rasa), by the overflowing mercy of Śrīman Mahāprabhu – which is even a secret topic in the Vedas, and they were very lucky to get very rare prema sampatti (secret wealth).
Now Question can come – that Śrīla Prabodhānanda Sarasvatīpada who got the chance to float in the ocean of Gaura prema rasa—did he break the rules set in the sannyāsa vrata – not to go to previous home. Tough there are such rare rules set in śāstra that after 12 years after successful completion of sannyāsa-vrata, a sannyāsi can go to previous ashram just for one time, at all if the situation demands so, or even cannot go at all.
Now another Question is that where he used to meet Śrīman Mahāprabhu daily to get sat saṅga?
Is it inside Raṅganath mandir itself or anywhere outside? To give the befitting answer to this question of those demons we would like to refer the Quotation by Śrīla Gaura Shakti Gadādhara Paṇḍita in front of Śrī Gauraṅga deva—when Mahāprabhu wanted to stop his going with him to protect his kṣetra sannyāsa vrata.
paṇḍita kahe, — “yāhāṅ tumi, sei nīlācala
kṣetra-sannyāsa mora yāuka rasātala”
When he was requested to return to Jagannātha Purī, Gadādhara Paṇḍita told the Lord, “Wherever You are staying is Jagannātha Purī. Let my so-called kṣetra–sannyāsa go to hell.” (Cc Madhya 16.131)
This was the answer by Śrīla Gadādhara Paṇḍita. Even in dream we cannot think about this secret prema, so no harm in it, a prema bhakta can do anything which is beyond our human comprehension.
The reason for why we Gauḍīya’s like to take sannyāsa (full dedication unto the lotusfeet of Paratpar-akhileswara – by body speech and mind) if that supreme personality of Godhead Śrī Kṛṣṇa Caitanyadeva who has appeared in this material world to distribute the topmost secret prema sampatti of Goloka dhāma, in that case what harm in it if at all Śrīla Prabodhānanda Sarasvatīpada going to his previous ashram to get the most rare scope of sat saṅga of Śrīman Mahāprabhu, whereas we know it for sure that (unique siddhānta) where Śrīman Mahāprabhu is— surely this is in Vṛndāvana.
Who can say that by that time twelve years of his successful compilation of sannyāsa-vrata was not over?
It is our very dirty habit to find faults with pure devotees. We are just like crow. Whom to blame! Logical interpretation cannot stay on the way of acintya ācaran, shown by those Śrī Caitanya-pārṣadas or any paraMahāṁsa sadhu, who is beyond any rules and regulation.
Also, as per scriptural evidence we can see that, they were very very big influencal personalities in Śrī-sampradāya—they were just like ācāryas in Śrī- sampradāya. Anyway, anyhow there cannot be any shortage in the perfect ācaran of Śrīla Prabodhānanda Sarasvatīpad. As per the description found in ‘Prema Vilas’ it is written by Premānanda Prabhu it is found that before departure Śrīman Mahāprabhu left one special instruction with Veṅkaṭa Bhaṭṭā that:
“ gopal bhaṭṭā’ tomar eiji kumar | more ati kripa hoi ihar uppar’||
padaiya su paṇḍit koribe ihare | bibhar nahi dibe, iha koila tomare”
Gopal Bhaṭṭā –this your small boy, I have great affection on him, you can arrange nice education for him to make him a great Paṇḍit. Don’t try to arrange marriage for him.
Again, in presence of father of Śrīla Gopal Bhaṭṭā Gosvāmī (Gopal), Śrīman Mahāprabhu also left one vital instruction with Śrīla Prabodhānanda Sarasvatīpad before his departure. What was that instruction?
“ ek bar vṛndāvanae bathibe ihare” |
You can send him to Vṛndāvana in near future.
Now Question is that – in presence of the father of the son why and how this kind of instruction was given to Śrīla Prabodhānanda Sarasvatīpad!
In answer to the question, we can say– simply because the main responsibility resting on Gurudeva about spiritual life.
So long as Śrīman Mahāprabhu was there in the house of Veṅkaṭa Bhaṭṭā in the period of Cāturmāsya-vrata – in between that period some day when Śrī Gopal (Śrīla Gopal Bhaṭṭā Gosvāmī) got the most rare chance to serve the Lotus feet of Śrīman Mahāprabhu then, Śrīman Mahāprabhu gave him same special advices very secretly. What is that?
“ koto din pita matar kariya sevan | paschate tumi tabe, yabe Vṛndāvana” ||
“vṛndāvanae – śrī rūpa sanātaner saṅge | sheckane paibe sukha parama anande”
After serving your parents (father and mother) for some period then after that you must go to Vṛndāvana, absolutely there you can get transcendental bliss with Śrī Rūpa and Sanātana. (5th chapter of ‘Karnananda’, the book compiled by Yadunandan Ācārya)
But at the time of departure of Śrīman Mahāprabhu from Śrī Raṅga-kṣetra – The painful picture—the feeling of unbearable strong separation shown by them – three brothers together with Gopal (Gopal Bhaṭṭā Gosvāmī) – is beyond any description by anybody – by any material language.
Śrīla Prabodhānanda Sarasvatīpada became Vṛndāvana-vasi up to the last moment of his life.
He was engaged in strong vipralamba mayi rasa bhājana at Kamyavan, and still today his samādhi mandira can be seen at the bank of Bimalā-kuṇḍa. There is no consistency in between Prabodhānanda Sarasvatīpada and Prakāśānanda Sarasvatīpada Māyāvādī Guru. Prakāśānanda Sarasvatī is totally a separate topic. Also, all other data related evidences are given below in favour of our perfect siddhānta—
In 1433 Śakābda or 1511 A.C in the pretext of visiting all the pilgrimage of south India on Ashadhi Śukla Ekādaśī tithi Śrīman Mahāprabhu reached Śrī Raṅga-kṣetra. Also, as per Śrī Govinda das’s narrative notes, on 1432 Śakābda 7th Baishak after completing south India trip Śrīman Mahāprabhu came back to Nīlācala dhāma on 3rd Māgha in the year of 1433 Śakābda. So surely there is no lack of consistency with Śrī Caitanya-caritāmṛta documents (written by Śrīla Kṛṣṇa das Kaviraj Gosvāmī) where it is written — first of Baishak.
Also, so many things are to be consider with full care like when as per ‘Caitanya-caritāmṛta’ or ‘Bhakti-ratnakar’ etc. documentary books—in course of south Indian Trip Śrīman Mahāprabhu reached Śrī Raṅga-kṣetra, and then met Veṅkaṭa Bhaṭṭā, Tirumalla Bhaṭṭā, Gopal Guru Bhaṭṭā (who was later known as Śrī Prabodhānanda Sarasvatīpada) and the son of Veṅkaṭa Bhaṭṭā who was just a small boy then—with all of them Prabhu met. All the three brothers where Śrī sampradāya Vaiṣṇava, but by the inconceivable kṛpa of Śrī Kṛṣṇa Caitanya Mahāprabhu they were just very very lucky drenched up in Gauḍīya-rasa-dhara which is even a secret topic of Veda –to get the top-secret property of braja–prema and they all were established in Gauḍīya-rasa-dhara to enrich the brightness of Gauḍīya sampradāya. It is really surprising to see how exclusive poetic talents expressed by him—which is really very very rare, for example— “Śrī Caitanya candrāmṛtam”, “Śrī Navadvīpa Shatakam”, “Śrī Radha-rasa-sudha-nidhi.” All those are rare compilation by the great Vaiṣṇavapoet Śrīla Prabodhānanda Sarasvatīpada. In the stream flow of transcendental Gauḍīya-rasa-dhara – the name of Śrīla Prabodhānanda Prabhupāda is just a north pole star. He always used to stay deep in the ocean of Gauḍīya-rasa, still today his samādhi is there at Kamyavan at the bank of Bimalā-kuṇḍa.
As per Śrīla Narahari Chakravati Ṭhākura from the book ‘Śrī Bhakti Ratnakar’ (first Chapter 83-84) written by him we can find the following documents:
“ trimalla, Veṅkaṭa, are śrī prabodhānanda | e tin bratah prana dan gaura chanda
laksmi narayan upasak ei purvete | radha kṛṣṇa rase mata prabhur kripate ||
Trimalla, Veṅkaṭa and Śrī Prabodhānanda, these three brothers—Gaurachandra is their heart.
Previously they were from Śrī sampradāya, they used to worship Laksmi Narayan, but now by the mercy of Mahāprabhu they enjoying Radha Kṛṣṇa rasa like mad.
Also, as per ‘Anurag Balli’ first Chapter, page 7 can give us the following document:
“venkather canister prabodhānanda name | gopal bhatter purva guru sei praman
adhayan—upanayan – jogya ācarane | purvete sakal śikṣā prittri berg sthane
The younger brother of Veṅkaṭa Bhaṭṭā, his name is Prabodhānanda, he was the previous Guru of Gopal Bhaṭṭā. All education (śāstra-śikṣā) including Brahmin –dikṣā, and Vaiṣṇava-etiquette all received from him. Previously all education everything he received from his uncle.
All other documents and records can also proof that Śrīla Prabodhānanda Sarasvatīpada was the Guru of Śrīla Gopal Bhaṭṭā Gosvāmī. This is the usual system or rule set in authentic śāstra that in the way of bhakti-śāstra adhayan (learning) one has to take harināma and vaiṣṇava-dikṣā from Sad Guru—otherwise the feeling of śāstra cannot touch the heart of the student.
So, we can find Śrīla Prabodhānanda Sarasvatīpada was the Gurudeva of Śrīla Gopal Bhaṭṭā Gosvāmī who was his paternal uncle before. So, all sikṣā—dikṣā– etc. was received from Śrīla Prabodhānanda Sarasvatīpada by Śrīla Gopal Bhaṭṭā Gosvāmīpada, no doubt in it at all.
Śrīman Mahāprabhu was bound to accept the invitation of Śrī Veṅkaṭa Bhaṭṭā because of his fervent request. After giving bhikṣā to Śrīman Mahāprabhu at his home – Śrī Veṅkaṭa Bhaṭṭā started requesting him (to Śrīman Mahāprabhu) to stay at his home for the coming Cāturmāsya-vrata.
He started requesting to Śrīman Mahāprabhu that – “Prabhu! Cāturmāsya approaching, why not you please kindly stay at the house of a fallen soul like me, to deliver me from the ocean of maya—to sing Hari-kathā in front of me to purify my dirty heart.
This has to be calculated that why in each and every step right from the beginning of his request to Mahāprabhu to take prasādam at his house or while requesting him to stay at his home for the whole Cāturmāsya-vrata periode, always this singular number is used here no plural number, which can easily prove the absence of the other two brothers at that time.
But before the departure of Śrīman Mahāprabhu they all got the chance of sat-saṅga for the whole Cāturmāsya-vrata or even at the time of Śrīman Mahāprabhu’s departure we can see the presence of all brothers together with Gopal Bhaṭṭā Gosvāmī.
As per Bhakti Ratnakar evidence further we can see that:
trimalla, veṅkaṭa, śrī prabodhānanda tine, bicaroe prabhu vina rahibo kemone
cari mase pore prabhu hoila vidai, tin bhai krandan koroe ubhoray
Śrī Caitanya, bhatter mana hoite chale, bhaṭṭā lotaya pore prabhu pada tale
prabhu tin vrate koria alingan, kohilo anek rup probhoda bachan
gopale prabhodi prabhu daksin brahmiya, nīlācalae bhakta saṅge milīlā ashia
They three Trimalla, Veṅkaṭa, Śrī Prabodhānanda started thinking with full anxiety that how we can live without prabhu. After Cāturmāsya-vrata is over, Prabhu wanted to take leave from them, these three brothers started crying like mad as if the whole world is vacant. Śrī Kṛṣṇa Caitanya Mahāprabhu when started running from the temple, Bhaṭṭā break down in grief unto the Lotusfeet of Prabhu. Prabhu was bound to give them same nectarian advice with embracing. Special consolation was given to Gopal by Prabhu before going to complete his South Indian trip. Then after that Prabhu came back to Nīlācala-kṣetra to meet with those devotees.
At the time of departure of Śrīman Mahāprabhu the presence of all the three brothers can prove their resident at Śrī Raṅga-kṣetra, but there is no such indication at all that Śrīla Prabodhānanda Sarasvatīpada was there at his previous āśrama. Also, as per Caitanya-caritāmṛta Madhya 9. 82-83 we can find the following evidence:
śrī-vaiṣṇava eka, — ‘vyeṅkaṭa bhaṭṭa’ nāma
prabhure nimantraṇa kaila kariyā sammāna
A Vaiṣṇava known as Veṅkaṭa Bhaṭṭa then invited Śrī Caitanya Mahāprabhu to his home with great respect.
nija-ghare lañā kaila pāda-prakṣālana
sei jala lañā kaila sa-vaṁśe bhakṣaṇa
Śrī Veṅkaṭa Bhaṭṭa took Śrī Caitanya Mahāprabhu to his home. After he washed the Lord’s feet, all the members of his family drank the water.
Somebody saying that the name ‘Prabodhānanda Sarasvatī ‘, itself indicates the smell of Māyāvādī. But if we go through all previous historical evidence we can see that though ‘ tridaṇḍī sannyāsa’ is approved in Śrīmad-Bhāgavatam, and widely respected and accepted by all Vaiṣṇava sampradāya, but still on those days (‘dasa-nāmī sannyāsa’, was widely accepted by almost everybody due to the influence of time—like the great Vaiṣṇava ācārya — Śrī Mādhva Ācārya, Śrī Mādhavendra Purīpada, Īśvara Purīpada, Śrīman Mahāprabhu etc. , that doesn’t mean that he was Māyāvādī (we mean to say about Prabodhānanda Sarasvatīpada).
Tridaṇḍa means total submission onto the Lotus feet of the supreme Lord by body, by speech and by mind. Someone can say that this Prabodhānanda name itself are document that he was Māyāvādī, but they cannot just prove it, also the last line written in ‘Radha-rasa–sudha-nidhi’ by Śrīla Prabodhānanda Sarasvatīpada has become a most confusing point for each and everybody, but not for pure Vaiṣṇavas.
Actually, when we find those great Vaiṣṇavas with eka-daṇḍa sannyāsi – this surely means that they can conceive the existence of tridaṇḍa (three daṇḍa) inside eka-daṇḍa (one daṇḍa). Otherwise, the actual meaning of eka-daṇḍa– “ ahaṁ brahmāsmi “which is strictly prohibited for us but just fitting for Śrīman Mahāprabhu – who is supreme Lord Himself.
Also, we know it for sure that great Vaiṣṇavas are always having exclusive humble attitude, by which they can proclaim themselves as useless, rubbish, Māyāvādī, even lower than insects in the stool, but that doesn’t mean they are really fallen soul, which is really confusing for us all, but pure Vaiṣṇavas can realize the actual point of their deceptive mood (vanchana). For example, when Śrīla Kṛṣṇa das Kaviraj G. proclaiming himself as even lower than the worm of stool, that doesn’t mean that he is really such a fallen soul. He is going to express his deplorable condition because he is really great, so great, so great, even supreme Lord like to kiss them, like to embrace them. The more we can feel our deplorable situation, the more we can go up and up in bhājana. – This is actual perfect vaiṣṇava-siddhānta.
When Śrīman Mahāprabhu himself going to proclaim himself as Māyāvādī in front of Udupi Madhavācārya sampradāik tattva-vid ācārya that- ‘I am Māyāvādī sannyāsi ‘– That doesn’t mean that Śrīman Mahāprabhu is really Māyāvādī.
When the great Namācārya Śrīla Haridas Ṭhākura deem himself as mleccha patito, that doesn’t mean that really, he is a fallen soul. When Rūpa Sanātana both of them used to deem themselves as patito adham—just unfit to enter even inside Jagannātha temple, that surely doesn’t mean that really, they are fallen soul. The more we can go up and up in bhājana, the more we can feel aprākṛta dainya (humbleness) that is why Mahāprabhu always wanted to teach us this tṛṇād api sunīcena bhava, unfortunately we are going to forget this point. Common people are so foolish – they think just the opposite. We know it very well that how the last line written by Śrīla Prabodhānanda Sarasvatīpada in his book ‘Śrī Radha-rasa-sudha-nidhi’ going to put us in great confusion, but pure Vaiṣṇavas are never in confusion.
“sa jayati gaura payodhir māyāvādarka tapa santaptam
Hrn nabha udasitalayad yo radha rasa sudhanidhina”
Glory to the fair nectar moon that bears the name “Radha-rasa-sudha-nidhi” (the nectar moon of Śrī Radha’s sweetness), and which, rising in the sky of the heart, cools the burning fever born from the impersonalism-sun. (Vers 227)
Why so much confusion with this last Verse of Radha-rasa-sudha-nidhi?
Simply because we are all more or less contaminated with Māyāvāda vicar. Gauḍīya Goṣṭhī Patih Śrī Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda used to say that — “We all are more or less contaminated with māyāvāda vicar.” Mistrust in Guru- Vaiṣṇava-Bhagavan is the basic point of Māyāvāda. According to the percentage of our disbelieve in guru – Vaiṣṇava-Bhagavan we are suffering from Māyāvāda poison, that is the main problem, nothing else.
By no means nobody can prove that Śrīla Prabodhānanda Sarasvatīpada and Prakāśānanda Sarasvatī – one and the same, anyway Śrīla Prabodhānanda Sarasvatī was tridaṇḍī sannyāsi because in Śrī sampradāya tridaṇḍī sannyāsa widely accepted under the Guidance of the great Ācārya Śrī Ramanuja Ācārya (who was tridaṇḍī pad himself), whereas Prakāśānanda Sarasvatī was Māyāvādī Guru, was eka-daṇḍī māyāvādī–sannyāsi-guru of ten thousand Māyāvādīs. Only on the basis of the last śloka written by Sarasvatī Prabodhānanda in his book ‘Radha-rasa-sudha-nidhi’, one should not take any final siddhānta that he was the same with Prakāśānanda Sarasvatī, because Śrī Caitanya līlā’s Vyasadeva Śrīla Vṛndāvana das Ṭhākura Mahāshaya has given evidence in Śrī Caitanya Bhagavat Madhya-kaṇḍha, 3.37-38 (compiled by himself) that—
kasite padaya beta Prakāśānanda
sei beta kare mora anga khanda khanda
There is one wretch in Kasi called Prakāśānanda, who cuts My body into pieces while teaching the Vedas.
vakhanaye veda, mora vigraha na mane
sarva ange haila kustha, tabu nahi jane
He explains the Vedas but does not accept My form. His entire body is afflicted by leprosy, yet he does not come to his senses.
sarva-yajna-maya mora ye anga pavitra
aja-bhava-adi gaya yahara caritra
My pure body is the personification of all sacrifices. Personalities such as Brahmā and Śiva glorify its characteristics.
punya pavitrata paya ye-anga-parase
taha mithya bale beta kemana sahasa?
By the touch of My body, purity is sanctified. So how can that wretch say that my body is false?
sunaha murari-gupta, kahi mata sara
veda-ghuya kahi ei tomara gocara
O Murari Gupta, listen as I tell you the essence of all doctrines. I will disclose the confidential purport of the Vedas to you.
Mahāprabhu was very satisfied with Murari Gupta and started speaking secret siddhānta with external furious attitude about Māyāvādī Guru Prakāśānanda the following way—
hasta pada mukha mora nahika locana
ei-mata vede more kare vidambana
The Vedas mock ME by accusing ME of having no hands, legs, mouth, or eyes.
So, we see that Śrīman Mahāprabhu was speaking about Prakāśānanda Sarasvatī the Māyāvādī Guru. With full roar to declare his Māyāvādī vicar. Even when Mahāprabhu was at home–busy with Navadvīpa līlā then he was already at Varanasi ( Prakāśānanda Sarasvatī ) even a number one-foolish, an idiot cannot pass this kind of foolish remark that both Śrīla Prabodhānanda , and Prakāśānanda Sarasvatī is one and the same.
Long after taking sannyāsa Mahāprabhu went to Śrī Vṛndāvana, because we have already discussed that the first trip was south trip. Then how it is possible that a man full absorbed in Gauḍīya rasa dhara by the exclusive kṛpa of Śrī Kṛṣṇa Caitnaya Mahāprabhu can switch over to Māyāvāda vicar, also another Question – as per historical evidence we are bound to confess that Prabodhānanda Sarasvatīpada was Vaiṣṇava all alone. Then how it is possible that before coming to Śrī sampradāya previously he was Māyāvādī. So even a child cannot pass this kind of foolish remark.
Also, as per Caitanya Bhāgavatam 3.37-41 we can hear the comment by Śrīman Mahāprabhu that he was (Prakāśānanda) a leprosy patient. So, what those foolish want to say? First, he was Māyāvādī – then went to join Śrī sampradāya (at Śrī Raṅgam) and then again after meeting Śrī Kṛṣṇa Caitanya Mahāprabhu he went to join Māyāvādī sampradāya at Varanasi – What does it mean?
So surely, they are great Māyāvādī who all are going to pass this remark, it is our request please do not try to identify yourself as a Vaiṣṇava (Gauḍīya Vaiṣṇava), because you all are sahajiyā. All your activities, speech and Siddhānta can easily prove this point that you are sahajiyā. So, it is our open Question to them that —“ Brother sahajia, are you Gauḍīya?”—sahajia means those who are going to accept anything without any vicar, because they have no discrimination. They at all don’t like to understand the following points of Caitanya Bhāgavatam–
kasite padaya beta Prakāśānanda
sei beta kare mora anga khanda khanda
There is one wretch in Kasi called Prakāśānanda, who cuts My body into pieces while teaching the Vedas.