While we were in Switzerland my friend Tarungovinda presented me with a copy of Bhūmipati's translation of Nityānanda Dās' 'Prema Vilāsa', which I read during my stay in the alpine āshram. The book itself is controversial enough; it narrates how Kṛṣṇadās Kavirāja died in front of Raghunātha dās Gosvāmī after he heard that his Caitanya Caritāmṛta was stolen by King Bīrhambīr, whereas he actually outlived Dās Gosvāmi for about 30 years.
There is a narration in there how Raghunātha dās Gosvāmī gave his Govardhana śilā and Gunjā mālā to Yadunandanācārya, who rendered service to them, and to Raghunātha Dās himself as well, at Rādhākund, whereas Yadunandanācārya was rather the guru of Raghunātha dās Gosvāmī, and never lived at Rādhākund, nor ever worshipped the Govardhan śilā and Gunjā mālā. Apart from that, the Prema Vilāsa is consistently anti-brāhmana, which is even aggravated by Bhūmipati dās, who was also not exactly brought up in brāhmana-friendly circles. He says that Haridās Thākur gave dīkṣā to a brāhmana named Rāma Dāsa, while the text (already biased against brāhmanas, so who knows if this story is as 'true' as the above-mentioned ones), says: tār śiṣya hoiyā viprer hoilo suddha-mati "The brāhmana's mind was purified by being Haridās' śiṣya." The word śiṣya means both 'pupil' and 'disciple', so we presume it is pupil, since Haridās Thākur is known for having no disciples at all, let alone brāhmanas.
On rāga mārga Bhūmipati writes on page 179: "Before practising rāga bhakti one must make sufficient spiritual advancement. That path is not for everyone. As long as one works under the jurisdiction of the Vedic rules and regulations one cannot serve Kṛṣṇa with spontaneity. Still, one should practise regulative devotion until his heart is firmly attached to Kṛṣṇa Only then can he practise rāga safely." Though the original text does give a caution against whimsical speculations, the above text is nowhere in sight and originates from Bhūmipati's upbringing too.
Furthermore Prema Vilāsa mentions that Vīracandra's boat was torpedoed by Abhirāma Thākur's flute when he crossed the Gangā to take dīkṣā from Advaita Prabhu, while the Advaita Prakāśa says that he was sent back by Advaita Prabhu himself.
Having said all this, Prema Vilāsa should not be dismissed as a baby with the bathing-water either - it does provide many details about the lives of Narottama, Śyāmānanda and Śrīnivāsācārya. Also on a positive note, the book repeatedly mentions the kāma gāyatrī as a dīkṣā-mantra and mentions (chapter 24, page 276) that those in the Advaita Parivāra (Mādhavācārya or Mādhavī sakhī) serve in the yūtha of Visākhā sakhī.
Advise: read with caution, then enjoy.