The names of all the Vrajvasi Gosvamis who were living during the time of Sri Mahaprabhu are very well known. Later, after their disappearance, the flow of pure devotion for the Lord took shelter of the three famous Prabhus -- Srinivasa Acarya, Thakura Narottama, and Syamananda Parbhu -- and surged on with full force. In the disciplic succession coming from Thakura Narottama, Sri Visvanatha Cakravarti Thakura appeared in the fourth position.
The story of Sri Visvanatha Cakravarti is more or less know only among the Gaudiya Vaisnavas. They speak of the outstanding excellence of achievement demonstrated by Srila Cakravarti Thakura in his examination of the Srimad Bhagavat and the Bhagavad Gita, as well as his complete understanding of the opinions expressed by the Gosvamis in their own books. Our Thakura is the protector, guardian and acarya of the middle period of Gaudiya Vaisnava dharma's historical developement.
Nowadays amongst the Vaisnavas, there is the following saying in
relation to Cakravarti Thakura's three most famous books: "kirana
bindu kana, e tin niye vaisnava pana"
"These three books, Ujjvala-Nilamani-Kirana,
Bhakti-rasamrta-sindhu-bindhu, and Bhagavatamrta-kana, are taken
and used by the Vaisnavas as their wealth." In this connection, we
also hear the following verse sung everywhere:
visvasya
natha-ripo 'sau
bhakti-vartma-pradarsanat
bhakta-cakre varttitatvat
cakravarty akhyaya bhavat
"Because he has shown the visva-vasis (residents of the material universe) the path of bhakti, he is called 'Visvanatha'; and because he is situated amongst the cakra (circle) of devotees, he is called 'Cakravarti'."
Srila Cakravarti Thakura Defends Sri Narottama's True Position
Previously, Srila Narottama Thakura Mahasaya had achieved fame as Rasika-raja, or The King of those devotees who know how to relish the mellows of the topmost madhura-rasa. And he certainty is that. However, certain persons who are envious of Lord Hari -- who are loyal servants of that energy which completely surrounds the fallen souls with strict difficulties -- have dared to attempt to forcibly throw such a wonderful, true rasika as Narottama into their own well of material rasa. Needless to say, they have not been successful. Being unable to understand the purely spiritual activities of Sri Narottama Thakura, many prakrta-sahajiyas had given him the title "Sahajiya-kula-bhusana" (the ornament of the family of cheap imitators). Therefore, Srila Visvanatha Cakravarti Thakura appeared in time to check the spread of this concocted sahajiya mentality, and to truly defend the factual spiritual rank of Srila Thakura Mahasaya.
Visvanatha's Family Lineage, Birth & Studies
Srila Visvanatha took birth in a family of brahmanas found in the Radha-desa area of Nadia District, West Bengal (Radha-sreniya-vipra-kula). According to some, he also used the pen name 'Hari-vallabha'. He had two older brothers named Ramabhadra and Raghunatha, and he stayed in Deva-grama during his childhood. Upon the completion of his studies in vyakarana (Sanskrit grammar), he moved to Saiyadabad-grama Murasidabad District, where he studied the bhakti-sastras (literature of devotion) in the home of his guru Sri Radha-ramana Cakravarti. This Radha-ramana was the disciple of Sri Krsna-carana Cakravarti, who was in turn the disciple of Sri Ganga-narayana Cakravarti (one of the chief disciples of Thakura Narottama.) Srila Visvanatha Cakravarti Thakura later composed Sanskrit prayers describing this disciplic succession --Sri Gurudevastika, Sri Parama-gurudevastika, Sri Pratapara-gurudevastika, and Sri Parama-parat-gurudevastika. All these stotrascan be found, along with many other compositions, in his book named Sri Stavamrta-lahari (Waves of Nectarean Prayers).
His Residence in Sri Vraja Mandal
By the mercy of his spiritual master, Srila Visvanatha
Cakravarty Thakura lived in many different places within
Vraja-dhama, and composed various transcendental literatures there.
Most of these books are very difficult to find nowadays; however a
few of them are well known, and are considered to be the supremely
honorable wealth of the Gaudiya Vaisnavas.
Sometimes Srila Cakravarty Thakura lived at Sri Govardhana,
sometimes on the bank of Sri Radha-kunda, sometimes at Sri Yavata
and sometimes in Sri Vrindavana within the compound of Sri
Gokulananda's temple. His movements here and there are made very
clear by the statements found at the end of his books.
The Date of His Birth
In Attempting to ascertain the time of Cakravarty Thakura, we see that he states at the end of Sri Krsna-Bhavanamrta that this book was completed on the full moon day of the month of Phalguna, 1607 Saka (1685 A.D.). This was the day commemorating the auspicious appearance of Sri Caitanya Mahaprabhu on the full moon in February-March. Additionally, in his commentary of the Srimad Bhagavatam named saratha-darsini, we see that this tika was written during the month of Magha, 1626 Saka (1704 A.D.). Therefore, estimating that his time of birth was approximately 1560 Saka (1638 A.D.), and determining his time of death as 1630 Saka (1708 A.D.), we can calculate that he was present in this world for 70 years.
His Disciplic Succession
Sri Ganga-narayana Cakravarti was a disciple of Srila Narottama Thakura Mahasaya, and a resident of Balucara Gambila (the place of Narottama's disappearance). By the Lords desire, he had no sons; however, he had one daughter named Visnu-priya. Srila Thakura Mahasaya also had a famous disciple known as Sri Rama-krsna Bhattacarya (a Barendra-sreniya-brahmana). The youngest son of this Bhattacarya was named Sri Krsna-carana, who was accepted by Sri Ganga-narayana as his own son (since he had none of his own.) This Krsna-carana is the parama-guru, or grand spiritual master of Srila Cakravarti Thakura. In Visvanatha's Bhagavatam commentary named Sarartha-darsini, at the beginning of the famous Rasa-pancadhyayi (five chapters describing Lord Sri Krsna's rasa-lila dance), we find the following verse:
sri rama krsna
ganga caran natva gurun uru premnah
srila narottama natha sri gauranga prabhum naumi
"Having bowed down while absorbed in the most exalted divine love at the feet of all my gurus in disciplic succession -- Sri Radha-ramana Cakravarti, Sri Krsna-carana Cakravarty, Sri Ganga-narayana Cakravarty, Sri Narottama Thakura and Sri Lokanath Gosvami -- I now offer my respectful obeisances unto my Lord Sri Gauranga Mahaprabhu."
We understand from this sloka that Sri Radha-ramana's abbreviated name is 'Sri Rama', and that Sri Krsna-carans's abbreviated name is 'Krsna'. The word 'natha' is understood to mean Sri Lokanatha Gosvami.
Refuting the Faulty Conclusions of Rupa Kaviraja
Srinivasa Acarya's famous daughter, Srimati Hamalata Thakurani, rejected an envious disciple named Sri Rupa Kaviraja from the Viasnava society. This Rupa Kaviraja is counted amongst the sub-branch of the Gaudiya Vaisnava sampradaya known as atibadi. He spread his own concocted philosophy (counter to the Gaudiya tradition) that only a person in the renounced order of life is capable of acting as acarya. He claimed that it was not possible for a householder to become a spiritual master. Fully disregarding the vidhi-marga, or path of devotional rules and regulations, he also tried to preach a philosophical path of raga-marga, or spontaneous devotion, which was completely unregulated and undisciplined. He also preached that smarana (remembrance) was possible without the help of sravana and kirtana (hearing and chanting.) Thus, this Rupa Kaviraja propogated a path which was unfavorable to the path shown by the Gosvamis. Therefore, Srila Cakravarti Thakura has refuted all these false conclusions in his sarartha-darshini commentary on the 3rd canto of Srimad bhagavatam. Actually, this refutation is a rendering of the truths outlined in Srila Jiva Gosvami's Bhakti Sandarbha.
Refuting the Caste Gosvamis
The later descendants of Sri Rupa Kaviraja, as well as the descendants of Sri Nityananda Prabhu's son Sri Virabhadra and the descendants of Sri Advaita Acarya's rejected sons all gave the title "Gosvami" to their disciples, even if they are householders. In preaching his refutation of this bogus practice, Srila Cakravarti Thakura has stated, citing scriptural evidence, that such a title of "Gosvami" is not at all improper for a befitting offspring of an acarya. However, it is highly improper to simply tack the word "Gosvami" onto the ends of names of offspring who are born in unfit families, even though descendants of an acarya -- especially when there is a motive of greed for increasing wealth and followers. For this reason, even one conducting the activities of an acarya should never use the title "Gosvami". Srila Cakravarti Thakura maintains that such foolish persons, who are bereft of proper behavior -- are so ignorant that they are not even fit to be seen.
The Gaudiya Sampradaya's Conquest at Jaipur
During the time of Srila Cakravarti Thakura, the offspring of
acaryas were signing the title "Gosvami" next to their own names,
thereby displaying their foolish ignorance. Being envious of the
Lord and averse to the scriptures, they were very proud to announce
the name of their vamsa-parampara (family lineage). At that time,
at Sri Govindadeva's temple at Gulta-grama (just outside Jaipur),
the acaryas of the Sri Ramanuja-sampradaya issued a challenge
against the Gaudiya Vaisnavas. The King of Jaipur consequently
invited the most prominent Gaudiya Vaisnavas of Sri Vrindavana to
attend. Knowing them to be followers of Srila Rupa Gosvami, he
called them to council with the followers of Sri Ramanuja. This
happened in 1628 Saka (1706 A.D.), when Srila Cakravarti Thakura
was very old (about 68 years). So he consulted his foremost
student, Gaudiya Vaishnava Vedantacarya Mahamahopadhyaya
Pandit-kula-mukta Sripada Baladeva Vidys-bhusana. Thereafter, Sri
Vidya-bhusana left Vrndavana to join the assembly in Jaipur,
accompanied by his own student (and disciple of Srila Cakravarti
Thakura), Sri Krsnadeva Sarvabhauma.
The caste Gosvamis had completely forgotten their own loyalty to
the Sri Madhva-sampradaya. Being ignorant of the true facts of the
disciplic succession, and being disrespectful to Vaisnava Vedanta,
they had fallen into such a degraded condition that Sri Blaldeva
Vidya-bhusna was onliged to write a separate commentary on the
Vedanta-sutra, according to the philosophy of the Gaudiya
-sampradaya. This was done just to refute their false conclusions.
Srila Cakravarti Thakura gave his full sanction and approval to
this task of counteracting the challenge, which simultaneously
resulted in allowing the Gaudiya Vaisnava parampara to continue
preaching freely.
This event marks the second illustration of Srila Cakravarty
Thakura's preaching of the Vaisnava dharma. Specifically, this is a
brilliant example of his endeavor to reform the Vaisnava acaryas
who happened to be born in impure brahmana families.
Srila Visvanatha Cakravarti Thakura wrote many, many books. The
following is a list of as many books as is possible to locate:
THE GLORIOUS BOOKS
OF
SRILA VISVANATHA CAKRAVARTIPADA
ORIGINAL BOOKS
1. Sri Krsna-bhavamrta
(Nectar-meditations on Sri Krsna's Daily Sports) 1,347 Sanskrit
verses in 20 chapters describing the eight periods of a day in the
life of the Divine Couple and Their Friends.
2. Samkalpa
Kalpa-druma
(The Desire Tree of Resolute Determination) 104 Sanskrit verses of
prayer to Sri Radhika for the attainment of specific services
rendered to Her during the eight periods of the day in Goloka
Vrindavana. Often published as a seperate book, this work is
included in Sri Visvanatha's collection of prayers called
Stavamrta-lahari.
3.
Camatkara-candrika
(A Moonbeam of Sheer Astonishment) 226 Sanskrit verses in four
chapters of short stories depicting Sri Krsna's mischievious pranks
conducted in various disguises: 1) Meeting in the Box, 2) Meeting
in the Disguise of Abhimanyu, 3) Meeting in the Disguise of a
Female Doctor, 4) Meeting in the Disguise of a Female Singer.
4. Prema-samouta
(The Jewel -box of Love) 141 Sanskrit verses narrating the story of
Krsna coming before Sri Radha in the disguise of a demigoddess, and
Radhika's confidential confessions of the innermost core of Her
selfless love for Him.
5.
Vraja-riti-cintamani
(The Touchstone of Life in Vraja) 234 Sanskrit verses in three
chapters describing the holy flora, fauna, hills, lakes, groves,
temples, and towns of the eternal realm of Vraja.
6. Gauranga-lilamrta
(The Nectar of Sri Gauranga's Daily Pastimes) 11 Sanskrit verses
depicting Sri Mahaprabhu's daily pastimes conducted in eight
periods of the day; the descriptions of the pastimes in each verse
are expanded by the extensive Bengali verses composed by Sri
Visvanatha's direct disciple, the poet Krsnadasa.
7. Caitanya-rasayana
(The Necta-Tonic of Sri Caitanya) A work that was never finished;
the story of it is mentioned in the 13th chapter of Sri Narottama
Vilasa by Sri Narahari Cakravarti, the son of Visvanatha's disciple
Jagannatha Vipra.
8.
Raga-vartma-candrika
(A Moonbeam Revealing the Path of Spontaneous Devotion) 22 Sanskrit
paragraphs in two chapters of prose and verse which elaborate on
the proper behavior and attitudes of one following the path of
spontaneous devotional servive.
9.
Madhurya-kadambini
(A Row of Clouds of Sweetness) 8 "showers of nectar" (chapters) of
Sanskrit prose which scientifically analyzes the various stages of
advancement that one ascends while on the devotional path.
10.
Aisvarya-kadambini
(A Row of Clouds of Majesty) A work mentioned by Visvanatha in the
second chapter of his Madhurya-kadambibi. It is different from the
work by Sri Baladeva Vidya-bhusana of the same name. The book by
Visvanatha discusses the philosophy of "Dvaitadvaita-vada"; however
no copy of this work has ever been found.
11.
Ujjvala-nilamani-kirana
(One Ray of Sri Rupa Gosvami's Book, Ujjvala-nilamani) 16
paragraphs of Sanskrit prose, composed as a condensed smmary study
of Srila Rupa Gosvami's 1,453-verse work. It is an examination of
the psychology of the Divine Couple's relationship with other and
with Their girlfriends.
12.
Bhakti-rasamrta-sindhu-bindhu
(A Drop From the Nectar-Ocean of Devotion) 27 Sanskrit notes,
composed as a summary of Srila Rupa Gosvami's book
Bhakti-rasamrta-sindhu, which outlines the process of devotional
service.
13.
Bhagavatamrta-kana
(A Speck of Sri Rupa Gosvami's Book, Laghu-bhagavatamrta) 15
Sanskrit notes that sum up the information presented in Sri Rupa's
book, which describes Sri Krsna's various incarnations and plenary
portions.
14.
Gaura-gana-svarupa-tattva-candrika
(A Moonbeam Revealing the Truth of the Identity of Gaura's
Associates) A book which follows the earlier work of Sri Kavi
Karnapura called Gaura-ganoddesa-dipika. It similarly reveals the
Vraja-lila identity of various descendants of the
Gaudiya-sampradaya), but is updated to include many other
personalities that appeared in the sampradaya after Kavi
Karnapura's time.
15. Rupa-cintamani
(The Touchstone of Gauranga's Bodily Beauty) Sanskrit verses
describing the exact locations of the sacred marks found on Lord
Caitanya's palms and soles, including those of Sri Nityananda and
Sri Advaita. Visvanatha composed another work also called
Rupa-cintamani that describes the head-to-toe beauty of Sri Sri
Radha-Krsna, as well as the marks on the soles of Their lotus feet;
this work is included in his collection called
Stavamrta-lahari.
16.
Ksanada-gita-cintamani
(The Touchstone of Songs to be Sung at Night) This is the first
anthology of devotional songs written by Gaudiya Vaisnava poetsin
the Bengali, Sanskrit and Braja-bhuli languages. Visvanatha
compiled the writings of 45 authors totalling 309 songs, among
which are 51 of his own songs, signed with his other pen name
Hari-vallabha. The songs are divided up into groups that are to be
sung each night of the month; thus there are 30 divisions -- 15 for
the dark fortnight and 15 for the light fortnight.
17.
Mantrartha-dipika
(A Torchlamp Illuminating the Kama-Gayatri Mantra) 18 Sanskrit
notes in prose and verse which give detailed explanations of each
and every syllable of kama-bija and kama-gayatri mantras. There is
also a description of a doubt that Visvanatha had regarding the
syllables of the mantra, and how Sri Radhika Herself appeared to
him in a dream in order to solve the problem.
18. Stavamrta-lahari
(Wave After Wave of Nectarean Prayers) A collection of 28 Sanskrit
prayers, astakams, meditations and glorifications.
COMMENTARIES
1. on Srimad-bhagavatam,
named Sarartha-darsisn (She Who Reveals the Inner, Essential
Purports)
2. on Bhagavad-gita, named
Sarartha-varsini (She Who Showers Forth the Hidden Meanings)
3. on Sri Rupa's
Bhakti-rasamrta-sindhu, named Bhakti-sara-pradarsini (She Who
Demonstrates the Cream-like Essence of Devotion)
4. on Sri Rupa's
Ujjvala-nilamani, named Ananda-candrika (Moonbeams of Pure
Bliss)
5. on Sri Rupa's
Lalita-madhava-nataka
6. on Sri Rupa's
Vidagha-madhava-nataka
7. on Sri Rupa's
Dana-keli-kaumudi, named Mahati (She Who Is Glorious)
8. on Sri Rupa's
Hamsa-duta
9. on Kavikarnapura's
Alankara-kaustubha, named Subhodini (She Who Informs Very
Nicely)
10. on Kavi Karnapura's
Ananda-vrindavana-campu, named Sukha-varttini (She Who Establishes
One in Happiness)
11. on Krsnadasa Kaviraja's
Sri Caitanya-caritamrta, which is said to be incomplete.
12. on Narottama dasa
Thakur's Prema-bhakti-candrika
13. on Sri
Brahma-samhita
14. on
Gopala-tapani-upanisad, named Bhakta-harsini (She Who Gives Great
Joy to the Devotees)
Gaudiya Vaishnava Viraha Bhajan (Song Sung in Separation Of
Vaishnava)
