“Śrīla Prabodhānanda”—This Article was written by Gauḍīya Goṣṭhī Pathi Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda to prove that Śrīla Prabodhānanda Sarasvatīpada and Prakāśānanda not one and the same.
The south Indian trip of Śrī Caitanya deva and observing Cāturmāsya-vrata there at Śrī Raṅgam
At the beginning of 1433 Śakābda Śrī Kṛṣṇa Chaitanya Mahāprabhu on the pretext of traveling around the south Indian pilgrimages distributed kṛpā amoung devotees. Starting from Niladri of Utkal Pradesh first at Godāvarī saṅgaṁ (confluence), then went to many pilgrimages of present Madras state. On asadhri śukla ekādaśī tithi Śrīman Mahāprabhu reached Śrī Raṅga-kṣetra. On calculating that Cāturmāsya-vrata is just approaching—according to the rule observed by dāsa-nami sannyāsi Bhagavān (Prabhu) took resolution to stay at Śrī Raṅganātha -kṣetra for the whole period of four months.
All śrī sampradāyik Vaiṣṇavas residing there. At the southern part of India those sampradāyik Vaiṣṇavas – their sadacar-niṣṭhā is very strong. At the southern part were spiritualistic Vaiṣṇavas are residing, there those smarta Vipras by no means feeling comfortable to reside. At that time Śrī Raṅga-kṣetra was an important pilgrimage only for those Śrī Vaiṣṇavas. That is why (specially for this reason) Śrīman Mahāprabhu took the chance to stay at the place of a Viṣṇu Bhakta who is having the practice of sadacar to take darśana of Śrī Raṅganātha daily as well as to preach kṛṣṇa–kathā during the period of Cāturmāsya-vrata .
Staying of Śrīman Mahāprabhu at the home of Venkathā family for the whole period of Cāturmāsya
At that time Tirumal, Venkathā and Prabodhānanda these three brothers—they started residing at Śrī Raṅgam, they came from Mysore Pradesh (Immigrant).
Actually, they are from Andhra or some saying that they are from U.P. Śrīman Mahāprabhu was indeed satisfied with that vipra-vaṁśa (Family tradition) to stay there at their home for the whole Cāturmāsya-vrata .
That middle brother Venkathā Bhaṭṭa—his immature son (less than ten years) who later on was known as Śrī Gopāla Bhaṭṭa—The famous among Six- Gosvāmīs. Those Śrī sampradāyik Vaiṣṇavas—they are in favour of upāsana (bhajana) of Śrī Lakṣmī Nārāyaṇa. By the exclusive mercy potency of Śrīman Mahāprabhu that Bhaṭṭa Family became very expert in the way of enjoying śrī kṛṣṇa-rasa. Though we have less information about Śrī Tirumala, still it is already proved that he also had very strong love for Śrī Kṛṣṇa Caitanya Mahāprabhu. The conversation of Śrī Kṛṣṇa Caitanya Deva with Venkathā is already there at the ninth section of Śrī Caitanya-caritāmṛta book – Madhya līlā.
(‘The previous name of Prabodhānanda was ‘Gopāla guru’ or somewhere in place of Prabodhānanda also this ‘Gopāla guru’ name can be found).
Prabhodānanda is the guru of Gopāla Bhaṭṭa — who is ‘Tungavidya’ in kṛṣṇa–līlā
The tremendous affinity of Śrī Prabodhānanda unto the Lotus feet of Śrī Caitanya Mahāprabhu was really unparalleled. As a result of the influence of Sat siksha received from Śrī Prabodhānanda the son of Śrī Venkathā —Śrī Gopāla Bhaṭṭa got the Ācāryaship of Śrī Gauḍīya Vaiṣṇavas; among those dāsas (servants) of Śrī Caitanya Deva the place of Śrī Prabodhānanda was very high. In the book— ‘Śrī Gaura-gaṇoddeśa-dīpikā’ by Kavi Karnapur– Śrī Prabodhānanda has been declared as Tungavidya.
In the preface writing of ‘Śrī Hari-bhakti-vilāsa’ it is written that Śrī Bhagavad Priya Śrī Prabodhānanda – his disciple Śrī Gopāla Bhaṭṭa after satisfying Śrī Rūpa, Śrī Sanātana and Śrī Raghunātha dāsa has compiled ‘Śrī Hari-bhakti-vilāsa’.
It is written in Śrī Bhakti Ratnakar first wave 149-154 that–
Some saying that Prabodhānanda is full of transcendental Qualities, he was famous as ‘Sarasvatī’. Śrī Kṛṣṇa Caitanya Bhagavān is pūrṇa-brahma. Prabodhānanda always trying to seek His full satisfaction. Even in dream nothing else. He was the Transcendental feature of affection backed by absolute vairagya. He was a great poet also he had full knowledge about singing and dancing art. His Philosophical poetry always giving full satisfaction to Vaiṣṇavas, what to speak about his great glory.
The absolute shelter taken by Śrī Prabodhānanda unto the Lotus feet of Śrī Gaurahari and Gopāla’s tad ānugatya (submission)
After Śrīman Mahāprabhu came back at Nīlācala, within a few years Śrī Prabodhānanda Sarasvatī was deeply engaged into bhajana as per the desire of Śrī Kṛṣṇa Caitanya. After leaving Śrī Raṅgam without delay—soon he started living at Kāmyavana within the area of Mathurā-maṇḍala: with a strong resolution to do desired (cherished) bhajana under the shelter of Śrī Gaurahari. Śrī Gopāla Bhaṭṭa also started feeling strong attraction for Braja-dhāma vasa. He too later went away behind his uncle (Gurudeva).
The fitting answer to the objection about the dearship (favourite) of Prabodhānanda of Śrī Gaura
To some people such question is quite natural– that in spite of the fact that Śrī Prabodhānanda Sarasvatī was so forth dear to Śrī Gaurāṅga, still why Śrīla Kṛṣṇa das Kaviraj Gosvāmī Prabhu has not written sufficient information about ‘him’ for the pleasure of Śrī Gaura devotees? To give answerer to this question I think the writing of Śrī Bhakti Ratnakar is more than sufficient. The writer Śrī Ghana Shyam – Śrī Narahari Chakravarti from Bhakti Ratnakar first wave 209-224 has written that –
Such related incidents of Śrī Gopāla Bhaṭṭa described by somebody, also somebody avoids to describe. Without understanding the inner meaning of those līlās, if somebody going to follow the way of logical interpretation then simply some aparādhā (or altercation) can come and touch his heart. All previous rasik ācāryas were great poets, they could easily describe in a very fantastic way, still why did they avoid to describe. Some of them with a judgment (with the mood) to describe after (in future) kept the topic secret for some time with full satisfaction. Śrīla Vṛndāvana das Ṭhākura wrote all in details about gaura-līlā, but he did not describe south Indian trips of Mahāprabhu etc. He is Vyāsadeva himself, who can understand his mood? Maybe he kept it incomplete for somebody to complete in the future. Śrīla Kṛṣṇa das Kaviraj out of his excellent humility expressed unto the Lotus feet of Śrīla Vṛndāvana das Ṭhākura, took the venture to describe all in details about the South Trip līlā of Śrīman Mahāprabhu. He also sometimes kept some gapping of the description of gaura-līlā for somebody (vaiṣṇavas kavi) to describe in future. This is just like the procedure as if Ista deva going to keep ucchista prasādam for the devotees. The mood of those great Vaiṣṇavas poets is behind human comprehension so the way is to avoid altercation to take the taste of their description to became a lucky personality. With full consciousness and satisfaction, they are going to describe about Prabhu and his devotees—their līlā. According to the strong desire of devotees those philosophical poets usually describing about Prabhu and his devotees in their name. Śrīla Kṛṣṇa das Kaviraja Gosvāmī took the permission of those great Vaiṣṇavas before describing Caitanya-caritāmṛta. Śrīla Gopāla Bhaṭṭa Gosvāmī was very happy to give permission but with the restriction not to describe his own topic. Why he was bound to put restriction nobody knows, actually his extreme humbleness was the reason behind it. Anyway, Kaviraj Gosvāmī cannot avoid his restriction, that is why he wrote almost nothing about his topics for preaching.
Śrī Prabodhānanda was the upaśākhā of parakīya-mādhurya rasa
Some saying that—In the writings of Śrī Prabodhānanda (Philosophical poetry or Kavyavalli) the nourishment of svakīyā–vad (svakīyā conception) is seen clearly; for this reason, śrī rūpanuga Gauḍīya devotees do not prefer to discuss the topic of Śrī Prabodhānanda Sarasvatī Gosvāmī because of his less importance found in his writing about parakīya bhajana.
Anyhow—any neutral śrī rāgānugā Caitanya devotee like Śrī Narahari under the shelter of His (Mahāprabhu’s) Lotus feet really very lucky no doubt; so like him if everybody can try to get that taste of Śrī Prabodhānanda’s gaura anugatya and his tested parakīya dāsya mādhurya rasa of Śrī Vṛndāvanaeswari without any gapping (continuously)—avoiding all dirty argument.
The exclusive identity of those books (writings) by Śrīla Prabhodānanda Sarasvatī
The exclusive expression of bhāva of Śrī Prabodhānanda—absolutely clear; the gravity of language used by him together with mādhurya bhāva touch given by him both can be seen in his writings.
All Vaiṣṇavas, those who are resting under the shelter of Śrī Caitanya getting absolute pleasure by reciting ‘Śrī Vṛndāvana Shatakam daily. ‘Śrī Navadvīpa shatak’—the book is also just like Śrī Vṛndāvana Shatakam. Really the book– ‘ Śrī Rādhā-rasa-sudhā-nidhi’ by Śrī Prabodhānanda Sarasvatīpad is unparalleled. Though those ordinary kavya priya (those who like to read kavya or philosophical poetry) reader cannot get that type of excellent feeling of bliss, but still that book is absolutely favourable for those fair (clean) hearted rasika hari-bhaktas those who are fully sober personality.
According to the degree of taste habit someone can feel the glory of that book which can express its excellency accordingly; for this reason, that can show the variation of result according to the sukṛti of the reader about the feeling of those bhāvas relating to transcendental braja rasa which can get exposed accordingly.
Another book by him named ‘Vivek sataka’ is there, Prof. Affrete– in his book such reference is found, and let Ram das Sen Mahāshaya the resident of Baharampur – saw this book in his lifetime. ‘Śrī Caitanya candrāmṛtam’ the excellent book by him has been widely circulated in Bangladesh. Those who all are against Śrī Gaura, even they also realise the purity of their respective heart on reading this book. Again, it is beyond any introduction to say that those followers of Śrī Gaura can go deep into the ocean of bliss on reading the book– which is beyond any explanation.
Another book named ‘Sangit Madhava’ by Śrīla Sarasvatī Gosvāmī is also there.
Śrī Goloka pati (Mahāprabhu) while staying there with them being an object of absolute sevya to get sevā from them wanted to give them the rarest treasure— ‘kṛṣṇa prema’, also those tiny jīva circle (group) of course can have an anticipation to get some particle of that unending—invaluable treasure of that objective (kṛṣṇa prema) out of that eternal Bandar (store).
Śrī Prabodhānanda is never same with Prakāśānanda
Some are trying to prove that Kāśī Māyāvādi Prakāśānanda and the great remarkable Vaiṣṇavas Śrīla Prabodhānanda Sarasvatī is the same; but we can never accept their opinion, by no means. About the Kāśī māyāvādi–sannyāsi Prakāśānanda it is written in the Madhya kaṇḍha third chapter of ‘Śrī Caitanya Bhāgavatam’ Text 36-40 that—
‘hasta’, ‘pada’, ‘mukha’ mora nāhika ‘locana’
veda more ei-mata kare viḍambana
“The Vedas mock ME by accusing ME of having no hands, legs, mouth, or eyes.
kāśīte paḍāya veṭā ‘prakāśa-ānanda’
sei veṭā kare mora aṅga khaṇḍa-khaṇḍa
“There is one wretch in Kāśī named Prakāśānanda, who cuts My body to pieces while teaching the Vedas.
vākhānaye veda, mora vigraha nā māne
sarvāṅge ha-ila kuṣṭha, tabu nāhi jāne
“He explains the Vedas but does not accept My form. His entire body is afflicted with leprosy, yet he does not come to his senses.
sarva-yajñamaya mora ye-aṅga — pavitra
‘aja’, ‘bhava’ ādi gāya yāṅhāra caritra
“My pure body is the personification of all sacrifices. Personalities such as Brahmā and Śiva glorify its characteristics.
‘puṇya’ pavitratā pāya ye-aṅga-paraśe
tāhā ‘mithyā’ bale veṭā kemana sāhase
“By the touch of MY body, purity is sanctified. So how can that wretch say that MY body is false?
This incident happened within the period of 1425end to 1430 Śakābda Śrīman Mahāprabhu in the year of 1433 Śakābda could see Śrī Prabodhānanda among those three brothers. They all at that time were śrī sampradāyik Śrī Ramanuja Vaiṣṇavas, so naturally they were the sevāk of Nitya Śrī Nārāyaṇa vigraha (not panchoupasak) as a vishista dvaita devotee, and Prakāśānanda at that time was the main leader of Māyāvādi group established by Śaṅkarācārya. An effort to prove these two different men one and the same—is really a laughing stroke or a childish play.
The real identity of Prakāśānanda
In Śrī Caitanya Bhāgavatam middle part 20th section śloka 32-44—there also it is clearly written about Prakāśānanda that –
balite prabhura haila īśvara āveśa
danta kaḍamaḍa kari’ balaye viśeṣa
As the Lord spoke, he became absorbed in the mood of the Supreme Controller. Grinding His teeth, He spoke with great resolve.
sannyāsī prakāśānanda vasaye kāśīte
more khaṇḍa khaṇḍa beṭā kare bhāla mate
“A sannyāsi named Prakāśānanda lives in Kāśī. That fellow enjoys cutting Me to pieces.
paḍāya vedānta, mora vigraha nā mane
kuṣṭha karāiluṅ aṅge tabu nāhi jāne
“He teaches Vedanta but does not accept My form. I gave him leprosy, yet he still does not understand.
ananta brahmāṇḍa more ye aṅgete vaise
tāhā mithyā bale beṭā kemana sāhase?
“Unlimited universes are present within My body, so how does that fellow dare to claim MY body is false?
Śrī Prakāśānanda was the leader of eka-daṇḍī saṅkara sampradāyik sannyāsi group, and Śrī Prabodhānanda was a resident of Śrī Raṅgam-kṣetra (an immigrant) a pravasi rāmanujya tridaṇḍī jayar svāmī who originally came from Maysore. Prakāśānanda—Kāśīvasi Māyāvādi and Prabodhānanda was an immigrant Vaiṣṇavas of Kāmyavana.
One is Arya varta vasi (the space between Himalayan parvat and Vindachal parvat), and the other is south Indian Vaiṣṇavas ; one is impersonalist, and the other is vishista dvaita svavisesh vadi— having full faith in the absolute as per dvaita advaita siddhānta. One is originally against Viṣṇu- Vaiṣṇavas but later on became a devotee after being delivered by Śrīman Mahāprabhu, the other—is eternal Gaura pārṣada and is the guru of the Vaiṣṇavas ācārya Śrī Gopāla Bhaṭṭa Gosvāmī.
It is a great offense which can lead up to hell to decry and insult the uncle and Gurudeva of Śrī Gopāla Bhaṭṭa Gosvāmī– the most revered and exalted personality like Prabodhānanda Sarasvatīpad, to prove him a Māyāvādi – bonded soul and against Viṣṇu- Vaiṣṇavas is really a great offense.
Due to the extreme humble request of Prabodhānanda Śrī Kaviraj Gosvāmī has shown some indifferent attitude
In the book Śrī Caitanya-caritāmṛta, Madhya kaṇḍha līlā twenty-fifth section and also at Adi-līlā seven section only the topic of Māyāvādi Prakāśānanda has been mentioned. The man who is seen to be Māyāvādi within the period 1425-1435 Śakābda, how this can be possible for him to go to south India to became a Śrī Vaiṣṇavas of Ramanuja sampradāya? Again, how he can become Māyāvādi (at Varanasi) in the year of 1435 Śakābda, this useless argument is not at all understandable. So this must be an example of ignorance to try to prove Prakāśānanda as the same with Prabodhānanda. Actually, this kind of desire to eradicate the root of cultural heritage (or traditional knowledge or time-honored percepts) is not at all a matter of less grievance. Śrīla Prabodhānanda Sarasvatī out of his extreme humbleness and requesting mood was bound to stop recording his personal topics by Kṛṣṇa das Kaviraja Gosvāmī’s Śrī Caitanya-caritāmṛta by the help of Śrī Gopāla Bhaṭṭa. So Śrīla Kaviraj Gosvāmī could not pass away that order, the problem (people going to prove Prabodhānanda and Prakāśānanda one and the same) now going to arise.
If Śrīla Prabodhānanda could pay attention to the fact that this kind of wicked effort which is likely to happen in near future after his disappearance to make this point (contradiction) go up to the level of Viṣṇu – Vaiṣṇavas aparadhi class (up to the category ) or can create Viṣṇu- Vaiṣṇavas aparādhā to create a great confusion amoung devotees, then surely he would not have forbidden Śrī Kaviraja Gosvāmī by Śrīla Gopāla Bhaṭṭa Gosvāmī. Those readers of Bhakti Ratnakar can realise this point very easily.
About the exclusive glory of Prabodhānanda Sarasvatī
Such writings are found in Bhakti Ratnakar first wave 83-84 about Śrīl Prabodanada
Tirumalla, Venkathā and Prabodhānanda they three brothers think GauraChandra as their heart and soul. Previously they were Śrī sampradāyik Vaiṣṇavass to worship Lakṣmī Nārāyaṇa the divine couple, but know by the exclusive mercy of Gaura Chandra they are floating in the ocean of Rādhā Kṛṣṇa Rasa like mad.
Sangit Madhava by Śrīla Prabodhānanda Sarasvatī
The great professor Affrete in his list of books has shown a book named ‘Śrī Sangit Madhava’ as is written by Śrīla Prabodhānanda Sarasvatī.
Tridaṇḍī sannyāsi – Śrī Prabodhānanda Sarasvatī
Those ‘Śrī’-sampradāyik gṛhasta Vaiṣṇavas never accept ‘eka-daṇḍa’ after renouncing their home life, they accept tridaṇḍī sannyāsi and become known as Rāmanujya Svāmī. After going through Śrī Caitanya-caritāmṛta book some can conclude him to be a ‘Brahma sannyāsi ‘, but due to lack of sufficient document if somebody going to accept that opinion than a great danger will arise.