Set beside the influence, the biographical record is close to empty. Purnananda is placed in Bengal in the sixteenth century, and the Sri-tattva-cintamani carries a date corresponding to 1577. Beyond that, what is known comes from the work itself and from the later manuscript and commentarial tradition around it, rather than from any account of a life.
He is not the only writer of that period whose name survives attached to a text and to nothing else, and the shape of the gap is worth naming exactly. This is an absence of evidence rather than a disputed biography. There are no competing accounts to weigh against one another. There is simply very little to work with, and the atlas would rather say so than repeat a confident sentence with no source under it.
What can be said with more confidence is where the text sits. It belongs to the Bengali tantric literature of its century, it draws on an existing body of teaching about the subtle body rather than announcing a new one, and the commentary of Kalicharana, which Woodroffe translated alongside the verses, is how the chapter had been read for generations before any English reader saw it. The interpretation that reached the West arrived with that commentary attached to it, which is worth knowing whenever the modern chakra system is described as ancient and Indian without further qualification.