He was a prolific author, and one of the group of five, that led a revolution in spirituality in Odisha by translating Sanskrit texts into the Odia language for common people.
He is known as the Mahapurusa (a Great Person) for his vast knowledge on many subjects such as spirituality, Yoga, rituals, Yantra, Tantra, Ayurveda, and other various shastras.
He is famous for being one of the few who wrote about the social situation of his time[3] and this is a scholarly reason many study his writings.
[8] He took birth after his mother prayed at the pillar in front of the Jagannath Temple, and his father had a dream that the divine bird Garuda brought him a child.
It is agreed by most texts that, like many contemporaries, he met Shri Chaitanya Mahaprabhu in his youth, and took mantra initiation from him.
They were the first to take the Hindu Sanskrit texts into the reach of the common people, by translating them into the local language (Odia).
The second aspect is their form of Odia Vaiṣṇavism, traditionally called Utkaliya Vaishnavism, which sees God as the "Sunya Purusa" and the nature of the soul as being able to merge into the Absolute.
Other scholars, such as Prabhat Mukerjee, have denied these claims supporting the different varieties of Vaishnava philosophy.
[11] Scholars debate the influence of the Panchasakha from the original Vaishnava Agama (Pancharatras) while others source their ideas in Sahajayana Buddhism, and the Natha sampradaya.
The chief ideal of the Panchasakhas was that as a bhakta they would be faithful, humble, learned, selfless, active, benevolent and affectionate.
[14] At the time of Shri Chaitanya, his followers who came from Nadia, called later as Gaudiya, considered themselves greater or superior to the Utkaliya Vaishnavas and disregarded them.
This sunya signifies a transcendental principle that eludes the conceptual nexus applied to human thinking as described in the Upanishads.
eka je na thile kaṇā dui gale anḍha, eṇukari nirguṇa saguṇa sehi bheda.
[23] The concept of the Piṇḍa-Brahmāṇḍa is that the body (Piṇḍa) is a replica of the Universe (Brahmāṇḍa), or microcosm is a reflection of the macrocosm.
Even more esoteric is this verse from the Sunya Rahasa where one can see the interwoven nature of internal yogic theory and sound found in Achyutananda's writings: Oh Jnanins: utter the name of Hari [God] May be you are the eldest or the youngest.
Piercing six chakras blooms the lotus Near the ethereal void of air Between the Sutala and Rasatala The bee abides at the zenith of the void One is not a servant of the Lord just because they have a rosary Unless he utters the name of Krisna in his inner heart; The Name is the seed, rosary its robe Rosary is of no use if God's name is mindlessly uttered The three cords are the three triadic streams Make your oblations there Ayudhya, Dwarika, and the city of Gopa This knowledge is memorised by every soul.