Vishvanatha Chakravarti Thakura
Srila Vishvanatha Chakravarti Thakura took birth in the year 1654 Shaka era (according to the Gaudiya Vaishnava Abhidana, Part 3, p. 1370) within the Nadia district of West Bengal in a place called Prasiddha Deva Gram. He appeared in the Radhiya line of brahmanas. He had two brothers: Sri Ramabhadra Chakravarti and Sri Raghunatha Chakravarti. Srila Chakravarti Thakura went on to live in the Murshidabad district of West Bengal, in Saiyadabad, where he received mantra initiation from Sri Krishna Charana Chakravarti. He lived for a long time in the house of his gurudeva, where he wrote many books. Because Chakravarti Thakura lived for so long in Saiyadabad, he became known as a resident of Saiyadabad. In one of the final verses of his commentary on the Alankara Kaustubha, he himself has written: saiyadabadanivasi shri vishvanatha sharmana, chakravartiti namneyam krita tika subodhini. “Sri Vishvanataha Chakravarti, a brahmana residing in Saiyadabad, has composed this commentary on the Alankara Kaustubha.”
When Srila Vishvanatha Chakravarti Thakura lived in Nadiya, he closely studied the scriptures, beginning with a study of Sanskrit grammar, poetry, and rhetoric. It is said that even as a boy in school, he was an undefeatable scholar who could overcome anyone in argument and debate. From an early age, he was indifferent towards family life. For the purpose of binding his son in the contract of family life, Vishvanatha’s father arranged for his marriage when he was very young. He remained a married man for only a short time. Soon he renounced his wife and home and went to live in Vrindavana. After this, his parents and relatives made many unsuccessful attempts to induce him to return to family life, but Vishvanatha Chakravarti was fixed in his determination to renounce worldly life and surrender himself completely to the service of Krishna.
After having come to Vrindavana Dhama, Sri Vishvanatha took up his residence in the bhajan kutir of Sri Krishna Das Kaviraja Goswami on the banks of the Radha-kund, where there lived a disciple of Krishna das Kaviraja whose name was Mukunda das. There, Sri Vishvanatha Chakravarti made a careful study of the Goswami’s literature. In that holy place he later wrote many commentaries on the books of the Goswamis.
Sri Vishvanatha Chakravarti Thakura established the worship of the deity of Sri Gokulananda. Vishvanath Chakravarti Thakur was also sometimes known as Harivallabha das. Vishvanatha’s title, “Chakravarti,” was awarded to him by the devotees. Generally, this title designates one who maintains (varti) a circle (chakra) of influence. Hence chakravarti usually means “emperor,” for the emperor maintains his power over a vast circle. A more devotional explanation of this title is found in the introduction to Vishvanatha’s Svapna-Vilasamrita. There it has been written, vishvasya natharupausau, bhaktiratna pradarshanat, bhakta chakre vartitatva, chakravartamaya bhavat: “He who reveals the jewel of devotion to Vishvanatha, the Lord of the Universe, and thus expands the circle of bhakti is a “Chakravarti.”
Sri Vishvanatha Chakravarti Thakura has written many books, among which are the following: Commentaries on Srimad-Bhagavatam (Sararthadarshini-tika), Bhagavad-gita (Sararthavarshini-tika), Alankara Kaustubha (Subodhini-tika); Ujjvala-nilamani, Ananda Vrindavana Champu (Sukhavartini-tika); Rupa Goswami’s Vidagdha-Madhava Natakam, Gopal-tapani-Upanishad; Chaitanya-charitamrita; and original works such as Sri Krishna-Bhavanamrita Mahakavya; Svapnavilasamrita; Madhurya Kadambini; Stavamala-lahari; Aishvarya Kadambini [Note: this is not the same Aishvarya Kadambini as that of Baladeva Vidyabhusana. Baladeva Vidyabhusana’s book describes the opulences of Sri Krishna, whereas Vishvanatha’s book by the same name deals with the philosophy of achintya-bhedabheda-vada, which is Sri Chaitanya’s philosophy of inconceivable oneness and difference].
The diksha-guru-parampara of Sri Vishvanatha Chakravarti Thakura is given as follows: Sri Chaitanya Mahaprabhu, Lokanatha Goswami, Narottama Thakura, Ganganarayan Chakravarti, Krishnacharan Chakravarti, Radharaman Chakravarti, Vishvanatha Chakravarti Thakura.
Sri Krishna Charan Chakravarti and Radha Ramana Chakravarti both lived in Saiyadabad. Vishvanatha Chakravarti Thakura studied extensively under them when he was in Saiyadabad before going to Vrindavana, where he met Mukunda das Goswami, a disciple of Krishna das Kaviraja Goswami, and studied the Goswami literatures.
The siksha-guru-parampara is considered more important than the diksha-guru-parampara, because it follows the descent of revealed truth through its most significant representatives, as opposed to following a strictly sacerdotal hierarchy. The siksha-guru-paramapara from Sri Chaitanya Mahaprabhu to Vishvanatha Chakravarti Thakura is, according to Shrila Bhaktisiddhanta Saraswati Thakura, as follows: Sri Chaitanya Mahaprabhu, Svarup Damodara, Rupa Goswami and Sanatana Goswami (along with Raghunatha Das Goswami, Raghunath Bhatta Goswami, Gopal Bhatta Goswami), Sri Jiva Goswami, Krishna das Kaviraja Goswami, Narottama Das Thakura (along with Shyamananda Prabhu and Shrinivasa Acharya), and then Vishvanatha Chakravarti Thakura.
Sri Vishvanatha Chakravarti Thakura disappeared on the Vasant Panchami day in the month of Magh.
More Information
Appearing in 1638 (though other sources say 1654), Sri Visvanatha Chakravarti Thakura (Hari Vallabha Dasa) came in the disciplic succession from Sri Narottama Dasa Thakura. Visvanatha took diksa initiation from Sri Radha Ramana Chakravarti. Although married, Visvanatha was indifferent and soon renounced family life. He came to Vrindavana dhama and did Krishna bhajana at Radha-kund.
He was known as “the crest jewel of the Vaishnavas” because of his pure devotion, scholarship, and realized perception of Radha Gokulananda’s intimate conjugal pastimes. Gaudiya authorities say that Sri Rupa Gosvami is vag-devavatara (an incarnation of the god of speech). And Gaudiya acharyas, especially among his direct disciples, believe that Visvanatha Chakravarti Thakura is an incarnation of Sri Rupa Gosvami who appeared in order to continue the writing that Sri Rupa Gosvami could not finish in his lifetime.
Among all Gaudiya Vaishnava acharyas, only Visvanatha Chakravarti comes close to matching Srila Rupa Gosvami’s profound realizations on the Absolute Truth. Visvanatha Chakravarti’s name itself implies his position. Visvanatha means “He who reveals the jewel of devotion to Visvanatha (Sri Krishna, the Lord of the universe).” Chakravarti means “he who expands the chakra (circle) of bhakti.”
Sri Bhaktisiddhanta Sarasvati Thakura said, “Visvanatha Chakravarti Thakura was the protector, guardian, and acharya during the middle period (1600-1700) of the historical development of Gaudiya Vaishnavism.” The growth of Gaudiya Vaishnavism began with Sri Chaitanya Mahaprabhu. It was later rejuvenated by Srila Thakura Bhaktivinoda, spread by Srila Bhaktisiddhanta Sarasvati, and then broadcast all over the world by Srila A.C. Bhaktivedanta Swami Prabhupada, the Founder-Acharya of ISKCON.
During his stay in Vrindavana, Visvanatha worshiped the deities of Radha Gokulananda and Sri Giriraja. His Govardhana shila was first worshiped by Lord Chaitanya, then Raghunatha Dasa Gosvami, Krishna Dasa Kaviraja, Sri Mukunda Dasa, Srimati Krishna Priya Thakurani, and then Visvanatha Chakravarti. Today this Giriraja Govardhana shila resides in the Radha-Gokulananda temple in Vrindavana. Some claim the Govardhana shila is in “Bhagavat Nivas” in Ramana Reti near the ISKCON Krishna Balarama Mandir.
In a dream Lord Sri Krishna ordered Visvanatha to make commentaries on the Gosvami’s books. Immediately, he started writing prolifically. Clouds would shield him from the sun whenever he sat to write. Once a torrential downpour flooded the area where Visvanatha was writing his Bhagavata commentaries. Miraculously, not a drop touched Visvanatha or his Bhagavata manuscript.
While compiling Mantrartha Dipika (explanation on Kama Gayatri), Visvanatha became perplexed. According to his exhaustive research, he couldn’t substantiate why Krishna Dasa Kaviraja wrote in Caitanya-caritamrta that the Kama Gayatri mantra contains twenty-four and one-half syllables. And that these syllables correspond to the twenty-four and one-half moons present on Krishna’s transcendental body.
In a dream Srimati Radhika instructed Visvanatha, “O Visvanatha, please don’t lament anymore. What Krishna Dasa Kaviraja wrote is true. He is also My confidential maidservant. And he knows everything about My most secret innermost moods. This Kama Gayatri is the mantra for worshiping Me. Indeed, I can be known by the syllables of this mantra. Without My mercy, no one can learn anything about the mystery of this mantra.”
“The solution to the half syllable is found in the book Var-nagama-bhasvadi. Seeing this book, Krishna Dasa Kaviraja wrote as he did. The letter ya which is followed by the letter vi as in the words kama devaya vidmahe is considered to be a half syllable. This falls on Krishna’s forehead because His forehead is shaped like the halo of a half-moon. All the other letters of the mantra are full syllables and therefore full moons. Now wake up, check that book, and compile this evidence for everyone’s benefit.”
Instantly awaking, Visvanatha cried out in ecstasy—"Hey Radhe! Hey Radhe! Hey Radhe!” Having Radharani’s darshana infused Visvanatha Chakravarti’s writing with divine shakti. He felt that he had been accepted as one of Srimati Radharani’s confidential maidservants. His writings reflected this realization.
Visvanatha Chakravarti Thakura wrote over forty Sanskrit books on the science of pure devotion to Radha-Giridhari. He also made the sweetest, most highly realized rasika tikas (commentaries) on Srimad Bhagavatam, Bhagavad-gita, the works of Srila Rupa Gosvami, Kavi Karnapura, and Narottama Dasa Thakura. Also Sri Krishna Bhavanamrta, Madhurya kadambini, Vraja-riti Chintamani, Camatkara Chandrika, Svapna Vilasamrta, Sankalpa Kalpa Druma, and others.
The life and teachings of Srila Visvanatha Chakravartipada give happiness, inspiration, and transcendental wisdom to the entire Gaudiya Vaishnava sampradaya. In Krishna lila he serves Srimati Radhika as Vinoda-manjari. His samadhi is in the Radha Gokulananda temple courtyard in Vrindavana.
[This article and more information at www.stephen-knapp.com]