«Sampradaya-Paddhati» by Sri Hrishikesha-Tirtha [ENTIRE DIGITIZED TEXT, all 26 Shlokas in Devanagari + IAST + English translation]
Note by Vishnudut1926.
The following is the entire text of «Sampradaya-Paddhati» (all 26 shlokas) by Sri Hrishikesha-Tirtha. I have digitized and proofread the text from the following edition: «The Holy Pajaka (with Sampradayapaddhati of Sri Hrsikesatirtha)», Dr. Vyasanakere Prabhanjanacarya, 2013.
«Sampradaya-Paddhati» is one of my favourite texts of Shree Madhwa-Sampradaya: it contains not only crucial Siddhanta about Pajaka-Kshetra, Parashurama-Avatara and Shree Durga (as an Avatara of Shreemati MahaLakshmi-Devi), but also includes very important prediction, stating that after 36000 years of Kali-Yuga Sri Vishnu-Tirtha will restore Tattvavada-Siddhanta in India.
Information about "Sampradaya-Paddhati" from "The Holy Pajaka", Dr. Vyasanakere Prabhanjanacarya, 2013:
«‘Sampradaya-Paddhati’ is a rare work of Sri Hrishikesha-Tirtha which throws light on several aspects of the life and achievements of Sri Madhvacharya and also on Pajaka, his birth-place. Several instances not found in ‘Sumadhva-Vijaya’ are recorded in this work and therefore it may also be considered as a compendium to the well-known work of Sri Narayana Panditacharya.
Sri Hrishikesha-Tirtha is an esteemed contemporary and a favourite disciple of Sri Madhvacharya. He is credited with writing down the entire Sarvamula texts regarded as the gospel of Dvaita school of Hindu philosophy. Directly anointed as the first saint of Palimar Matha of Udupi, Sri Hrishikesha-Tirtha is held in high esteem (‘Ashtokrishtha’) among the heads of eight Mathas».
«SAMPRADAYA-PADDHATI» [DEVANAGARI + IAST + ENGLISH TRANSLATION].
Verse 01- Pajaka — The place of Incarnation of Sri Madhva.
ईशेन्द्रादिसुरेन्द्राणामीश: श्रीरमणप्रियः।
यत्र प्रादुरभूद्वायुः क्षेत्रं तत् पाजकं शुभम् ॥१॥
īśendrādisurendrāṇāmīśa: śrīramaṇapriyaḥ।
yatra prādurabhūdvāyuḥ kṣetraṃ tat pājakaṃ śubham ॥1॥
Translation-01: The Wind God Vayudeva is superior to even higher gods like Siva, Indra and others. He is the best favorite of Sri Hari, the consort of Lakshmi. The holy place where he incarnated is the divine Pajaka.
Explanation 01-01. Its import is that Pajaka is naturally a very holy place because it is the place of incarnation of a great divinity like Vayudeva, who happens to be the Lord to several superior gods like Shiva and is the best favorite of the Supreme Lord Vishnu — the Lord of Lakshmi.
Explanation 01-02. Lord Parashurama is Narayana and Goddess Durga is Maha-Lakshmi. Both of them reside in Pajaka and the fact that Vayudeva incarnated in such a holy place signifies that he is best-liked by both of them.
Explanation 01-03. The implication is that while Parashurama, Durga are Lakshmi-Narayana the parents of Vayudeva, Sri Madhvacharya who incarnated at Pajaka is their offspring.
Verse 02 — Pajaka is Superior to the Himalayas.
जडस्य गंगाद्यभिधस्य केवलं तीर्थस्य मूलं हिमवन्नगाधिपः ।
मत्सौख्यतीर्थस्य जडेतरस्य वै मूलं पवित्रं तदतीव पाजकम् ॥ २॥
jaḍasya gaṃgādyabhidhasya kevalaṃ tīrthasya mūlaṃ himavannagādhipaḥ ।
matsaukhyatīrthasya jaḍetarasya vai mūlaṃ pavitraṃ tadatīva pājakam ॥ 2॥
Translation-02: The exalted mountain Himalaya is the genesis point for several holy streams including the Ganga, which are merely insentient. But Pajaka, the land of incarnation of Anandatirtha, is by no means inanimate. Therefore it is the holiest place, far superior to the Himalayas.
Explanation 02-01. The Himalayas, the originating point for many holy streams like the Gangs are the highest mountain in the world. But Pajaka, the land of incarnation of Anandatirtha, is holier than the Ganga and others and in stature, is a place loftier than the Himalayas.
Explanation 02-02. The sentiment expressed here that it is a land of accomplishment much superior to the Himalayas is indeed very interesting.
Verse 03 — The Four Holy Ponds.
यत्रत्य तीर्थेषु निमज्जतां सतां धर्मश्चतुर्भिश्वरणैः सहैधते ।
इति प्रबोधाय चकार माधवश्चत्वारि तीर्थानि भृगोः कुलोद्भवः॥ ३॥
yatratya tīrtheṣu nimajjatāṃ satāṃ dharmaścaturbhiśvaraṇaiḥ sahaidhate ।
iti prabodhāya cakāra mādhavaścatvāri tīrthāni bhṛgoḥ kulodbhavaḥ॥ 3॥
Translation-03: Lord Parashurama who manifested Himself in the Bhrgu clan has created the four holy ponds here only in order to convey the message that to the pious people who bathe in these ponds of Pajaka, all the four limbs of dharma would accrue in an enhanced manner.
Explanation 03-01. Bhagavatapurana has mentioned that Penance (Tapas), Compassion (Daya), Cleanliness (Suchitva) and Truth (Satya) are the four limbs of Dharma.
Explanation 03-02. The implied meaning is that to the people who bathe in the Parashu-tirtha, Dhanush-tirtha, Bana-tirtha and Gada-tirtha, all the four limbs of Dharma would get accrued.
Verse 04 — The Greatness of Holy Ponds.
परश्वादीन्यायुधानि यथा पापहराणि वै।
तीर्थानि च तथेत्येवं बोधयन्त्यभिधा इमाः ॥४॥
paraśvādīnyāyudhāni yathā pāpaharāṇi vai।
tīrthāni ca tathetyevaṃ bodhayantyabhidhā imāḥ ॥4॥
Translation-04: Weapons like Parashu (the Axe) annihilate the sinners. Similarly, these four holy ponds created through these weapons would eliminate the sins of those who bathe in these ponds. This fact is connoted by their names: Parashu-tirtha, Dhanush-tirtha, Bana-tirtha and Gada-tirtha.
Explanation 04-01. Lord Parashurama has created all around the holy Pajaka the four ponds viz., Parashu-tirtha, Dhanush-tirtha, Bana-tirtha and Gada-tirtha with the help of his four weapons: the Axe, the Bow, the Arrow and the Mace respectively.
Explanation 04-02. These holy ponds have been named after the four weapons which were the cause for their creation. An interesting point to note here is that just as these weapons can destroy the sinners, the ponds created through them can absolve the people of their sins.
Verse 05 — Background of Vasudeva-tirtha.
श्रीमन्मध्यगृहाख्यविप्रगृहजः श्रीवासुदेवाभिधः
प्राणः प्राप्य वटुत्वमात्मजननीवाचा यदा वारितः।
स्नानार्थं त्वमृते सहायमधुना नो याहि तातेत्यसौ
तत्काले व्यतनोद्गृहान्तिकगतं स्वाख्यायुतं सत्सरः ॥५॥
śrīmanmadhyagṛhākhyavipragṛhajaḥ śrīvāsudevābhidhaḥ
prāṇaḥ prāpya vaṭutvamātmajananīvācā yadā vāritaḥ।
snānārthaṃ tvamṛte sahāyamadhunā no yāhi tātetyasau
tatkāle vyatanodgṛhāntikagataṃ svākhyāyutaṃ satsaraḥ ॥5॥
Translation-05: Lord Mukhyaprana incarnated in the family of a Brahmin by name Madhyageha (Nadillaya). He was christened Vasudeva. Later he underwent the investiture into Brahminhood too. At that time he used to bathe in all the four holy ponds every day. Once when his mother appealed to him not to bathe in those ponds all alone, he created another holy pond in the vicinity of his home and called it by his own name.
Explanation 05-01. Madhvacarya incarnated by the name of Vasudeva and, in the early days of his investiture, he used to take bath in the four holy ponds such as Parashu-tirtha and others. They were ponds located at quite a distance from his house.
The path to these ponds was very tortuous and perilous, too. His mother noted this and when out of concern for her son expressed her apprehensions about the little boy traversing such a lonely path, Vasudeva created a pond at the North-eastern corner of the house by merely striking the ground with a baton and began to bathe in that pond then on.
This pond was the very sacred one having the holy presence of the other four ponds such as Parashu-tirtha. lt is now reputed as Vasudeva-tirtha after his own name.
Explanation 05-02. The Acarya has likewise created through his baton several holy ponds in Sri Mushnam and a number of other places. All these ponds are well known as ‘Danda-tirtha’ in these places. A place called ‘Danda-tirtha’ near Udupi has gained its name due to a holy pond created by Sri Madhvacarya during his Gurukula days.
Verse 06 — The Spiritual Significance of The Five Holy Ponds.
चत्वारि तीर्थानि विधाय पाजके प्राबोधि तन्मोक्षचतुष्टयप्रदम्।
रामेण नो सर्ष्टिदमित्यसौ मरुत् तीर्थं चकारेति ममावभासते॥६॥
catvāri tīrthāni vidhāya pājake prābodhi tanmokṣacatuṣṭayapradam।
rāmeṇa no sarṣṭidamityasau marut tīrthaṃ cakāreti mamāvabhāsate॥6॥
Translation-06: By creating the four holy ponds at Pajaka, Lord Parashurama has ordained that they are the providers of four classes of Moksha. Further it appears to me that Vasudeva created the other pond Vasudevatirtha (named after himself) in order to convey that it also bestows the fifth kind of Moksa namely, Sarshti.
Explanation 06-01. The state of Moksha is of four types, viz., Salokya, Samipya, Sarupya, Sayujya. The fifth one, Sarshti encompasses all these types with the most intimate union. This is a special type of Moksa attainable only by Lord Brahma.
Explanation 06-02. The four holy ponds created by Lord Parashurama bestow the four types of Moksha respectively from Salokya to the eligible persons. The implied meaning is that Vasudevatirtha bestows Sarshti, the fifth type of Moksha too.
Explanation 06-03. However, its import is that those who bathe in the five holy ponds of Pajaka would as per their merit earn the type of Moksha respectively.
Verse 07 — Vasudeva Who Transformed a Dry Stick Into a Tree.
श्रीमद्वैष्णवमातनोमि सुमतं तातेति पुत्रोदितो
विप्रः स्माह यदा त्वदीयकरगा यष्टी रुहेच्चेदिदम्।
स्यादिष्टं खलपूर्णकाल इति तत्काले बटुर्नीरसां
यष्टिं न्यस्य मृदां चयेऽखिलजगत्प्राणप्रदोऽजीवयत् ॥७॥
śrīmadvaiṣṇavamātanomi sumataṃ tāteti putrodito
vipraḥ smāha yadā tvadīyakaragā yaṣṭī ruheccedidam।
syādiṣṭaṃ khalapūrṇakāla iti tatkāle baṭurnīrasāṃ
yaṣṭiṃ nyasya mṛdāṃ caye’khilajagatprāṇaprado’jīvayat ॥7॥
Translation-07: Vasudeva spoke thus to his father:
‘O, Father! I shall establish the most auspicious Vaishnava doctrine’.
To which, his father Madhyageha replied thus:
‘In these times crowded with wicked people, your wish will be fulfilled only when the dry stick in your hand begins to sprout’.
Immediately, Vasudeva, the celibate who is the life-breath of the world, stuck the dry stick into the ground and made it sprout.
Explanation 07-01. This is an incident which happened in the initial phase of his investiture, when Madhyageha questioned his son, while the latter was roaming with a stick in his hand.
A rare incident is narrated here wherein Madhyageha‘s apprehension that in this Kaliyuga which is full of wicked people, establishing the Vaisnava doctrine is as impossible as a dry stick sprouting green foliage, was disproved by Vasudeva by instantly making that stick sprout.
Explanation 07-02. Making a dry stick sprout is not at all an impossible task for Vasudeva, who is, after all, the life-power of this world. This means, propagating pure Vaidik (Vedic) doctrine in this Kaliyuga may be a difficult task for others, but to Vasudeva, who is an incarnation of the wind-god, it is by no means an impossible task.
Explanation 07-03. This is a striking incident which is not recorded in Sumadhva-Vijaya.
Verse 08 — The Tree Bitten by Maniman Did Not Wither.
सत्वरं वर्धमानः स वृक्षः पन्नगरूपिणा।
दष्टो मणिमता रोषान्न शुशोष मरुद्बलात् ॥८॥
satvaraṃ vardhamānaḥ sa vṛkṣaḥ pannagarūpiṇā।
daṣṭo maṇimatā roṣānna śuśoṣa marudbalāt ॥8॥
Translation-08: The tree began to grow fast. Enraged by this, a demon called Maniman sank his teeth into it. In spite of this, the tree did not wither because of the benign power of wind-god, Vayu.
Explanation 08-01. Maniman was a powerful demon, who was the leader of a sinister group of demons known as Krodhavasa, the sworn antagonists of Hari-Vayu. He was the one who was killed by Bhimasena in the episode of Five-hued flower (Panchavarna-pushpa) narrated in the Mahabharata (see «Shree Mahabharata-Tatparya-Nirnaya», 22.305).
He was the one who was born as Ekalavya and was killed by Lord Krishna. The same one assumed the form of a serpent and tried to hinder the propagation of the doctrine, but failed.
Explanation 08-02. The tree which grew this way can be seen at Pajaka even nowadays.
Verse 09 — The Slaying of Maniman.
यदा विमानाख्यगिरिस्थितां निजां दिदृक्षुरम्बामगमन्महामतिः।
वटुस्तदा वर्त्मनि पन्नगाकृतिर्ददंश तत्पादमसौ जिघांसया ॥९॥
yadā vimānākhyagiristhitāṃ nijāṃ didṛkṣurambāmagamanmahāmatiḥ।
vaṭustadā vartmani pannagākṛtirdadaṃśa tatpādamasau jighāṃsayā ॥9॥
Translation-09: Once when Vasudeva, the Purnaprajna, went to meet his mother Goddess Durga at the hillock Vimanagiri, Maniman — in the form of a serpent — bit him with the intention to kill.
Verse 10 — Imprints of The Feet of Sri Madhva.
स्वाङ्गुष्ठाङ्गुलितुन्डेन वासुदेवाख्यपक्षिराट्।
मारयामास तं सर्पं तल्लक्ष्माद्यापि दृश्यते ॥१०॥
svāṅguṣṭhāṅgulitunḍena vāsudevākhyapakṣirāṭ।
mārayāmāsa taṃ sarpaṃ tallakṣmādyāpi dṛśyate ॥10॥
Translation-10: Vasudeva acting like Garuda, the king of birds, killed the serpent-like Maniman with his toe digit which was like the beak of the bird. Its traces can be found even now.
Explanation 10-01. When the serpent stung him, nothing whatsoever happened to Vasudeva. On the other hand, he himself trampled on the serpent with his toe and killed him.
Explanation 10-02. The place where Sri Acharya killed the serpent with his toes can be seen even to-day at Pajaka near Durga Betta, Vimanagiri. It may be noted that the locals there, too, identify the place as such even now. Only this part of the episode is cited in Sumadhva-Vijaya.
Verse 11 — Giant Leap of Sri Vasudeva.
गत्वाऽथ दुर्गां निजभुक्तिमुक्तिदां ननाम भक्त्या मरुतां पतिस्तदा।
माताऽऽजुहावासकृदत्तुमञ्जसा गिरेस्तदोल्लङ्घन्य गृहान्तिकेऽभवत् ॥११॥
gatvā’tha durgāṃ nijabhuktimuktidāṃ nanāma bhaktyā marutāṃ patistadā।
mātā»juhāvāsakṛdattumañjasā girestadollaṅghanya gṛhāntike’bhavat ॥11॥
Translation-11: Later Mukhyaprana, the Lord of wind, went to Goddess Durga, who bestows enjoyment and emancipation and made obeisance. By that time, his mother began to call him out repeatedly to come home to take food. Instantly, Vasudeva leapt from the hillock to his house.
Explanation 11-01. While Vasudeva was thus making obeisance to Goddess Durga at Vimanagiri, it appears that mother Vedavati called him out to eat food. Instantly, Vasudeva leapt from the hill towards his house in a single giant leap.
Explanation 11-02. We may note here Vasudeva’s power of hearing and his power of traversing a long distance at such a short time.
Explanation 11-03. This is also suggestive of the fact that Sri Vayudeva grants his blessings instantly to those devotees who recite the Vayustuti.
Verse 12 — The Outcome of Viewing The Feet of Sri Madhva.
अण्वोश्चरणयोरङ्कयुग्ममश्मन्यभूत् तदा ।
पापाचलेन्द्रकुलिशमित्यद्यापि गृहान्तिके ॥ १२ ॥
aṇvoścaraṇayoraṅkayugmamaśmanyabhūt tadā।
pāpācalendrakuliśamityadyāpi gṛhāntike ॥ 12 ॥
Translation-12: At that time the imprint of both the little feet manifested on the rock. It acts like hard diamond to the big mountain — that is, sin. These imprints can be seen near his house even now.
Explanation 12-01. Vasudeva leapt and landed on a big boulder near his house — instantly the imprint of the feet appeared on the boulder. Just by viewing those footprints, all the sins get obliterated in a way similar to the hills getting pulverized by the Vajrayudha (a weapon made of diamond wielded by Indra, the lord of Gods).
Explanation 12-02. At a later date, Sri Vadiraja built a shrine over these footprints and also consecrated a beautiful idol of Sri Madhvacarya. To-day it is well-known as ‘Madhvacarya’s Temple’.
Verse 13 — Greatness of Sri Madhvacarya is unimaginable.
गृहोत्तमं प्राप्य हरेर्निवेदितं शेषासनस्याददयं द्विजान्वितः।
इत्याद्यचिन्त्योरुगुणान् प्रदर्शयन् अदान्मुदं सज्जनवृन्दचेतसाम् ॥ १३॥
gṛhottamaṃ prāpya harerniveditaṃ śeṣāsanasyādadayaṃ dvijānvitaḥ।
ityādyacintyoruguṇān pradarśayan adānmudaṃ sajjanavṛndacetasām ॥ 13॥
Translation-13: Thus Vasudeva returned home and in the company of his father partook the eatables that remained (Naivedya Shesha) after offering them to Lord Hari, who was in the form of Ananta-Padmanabha. Displaying such great feats, he created happiness in the minds of the pious people.
Explanation 13-01. It was Lord Anantasana, who was worshipped by Madhyageha for begetting a son. His family deity, too, was Anantasana.
Explanation 13-02. Even to-day, the idol being worshipped at his house at Pajaka is that of Lord Ananta-Padmanabha. Therefore, the term ‘Sheshasanasya’ (The Lord reclining on the Serpent) mentioned here is very appropriate.
Verse 14 — Works and Installation of Lord Krishna’s Idol.
पारिव्राज्यं ततः प्राप्य कृत्वा सच्छास्त्रसञ्चयम् ।
रूप्ये कृष्णाकृतिं वायुः संस्थाप्यादात् सतां मुदम् ॥ १४ ॥
pārivrājyaṃ tataḥ prāpya kṛtvā sacchāstrasañcayam ।
rūpye kṛṣṇākṛtiṃ vāyuḥ saṃsthāpyādāt satāṃ mudam ॥ 14 ॥
Translation-14: Later Lord Vayudeva took to a life of renunciation and detachment. He wrote a number of scriptural tomes (Sarvamula texts). He installed the idol of Lord Krishna at Udupi and gave pleasure to one and all.
Verse 15 — Presentation of Divine Idols to Principal Disciples.
मध्वाह्वयोऽयं मरुदीश्वरोऽदान्मुदा हृषीकेशनृसिंहतीर्थयोः ।
मीतानुजाभ्यां सहितं रघूत्तमं चतुर्भुजं कालियमर्दनं हरिम् ॥ १५ ॥
madhvāhvayo’yaṃ marudīśvaro’dānmudā hṛṣīkeśanṛsiṃhatīrthayoḥ ।
mītānujābhyāṃ sahitaṃ raghūttamaṃ caturbhujaṃ kāliyamardanaṃ harim ॥ 15 ॥
Translation-15: Vayudeva, in the form of Madhva, gifted the idol of Lord Rama with Sita and Lakshmana to Sri Hrishikeshatirtha and the idol of Four-Armed Lord Kaliyamardana-Krishna to Sri Narasimhatirtha.
Explanation 15-01: Sri Hrishikeshatirtha and Sri Narasimhatirtha are the founder pontiffs of Palimar and Adamar seats respectively.
Verse 16 — Divine Idols (continued).
जनार्दनोपेन्द्रसुयोगिनोरदात् कृष्णं द्विहस्तं भुजगस्य मर्दनम्।
श्रीविठ्ठलं वामनयोगिनोऽपि तं श्रीविष्णुतीर्थस्य च सूकरात्मकम् ॥१६॥
janārdanopendrasuyoginoradāt kṛṣṇaṃ dvihastaṃ bhujagasya mardanam।
śrīviṭhṭhalaṃ vāmanayogino’pi taṃ śrīviṣṇutīrthasya ca sūkarātmakam ॥16॥
Translation-16: Sri Madhvacharya presented the two-armed Kaliyamardana Krishna idol to Sri Janardanatirtha and 2 idols of Vitthala each to Sri Upendratirtha and Sri Vamanatirtha and the idol of BhuVaraha to Sri Vishnutirtha.
Explanation 16-01. Sri Janardanatirtha, Sri Upendratirtha and Sri Vamanatirtha are the first pontiffs respectively for the Krishnapura, Puttige and Shirur seats, while Sri Vishnutirtha is the first pontiff for both Sode and Subrahmanya seats.
Verse 17 — Divine Idols (continued).
श्रीरामतीर्थस्य नृसिंहरूपिणं ददौ तथाऽधोक्षजयोगिनः पुनः।
श्रीविठ्ठलं श्रीरघुवंशशेखरं श्रीपद्मनाभाययोगिमौलये ॥१७॥
śrīrāmatīrthasya nṛsiṃharūpiṇaṃ dadau tathā’dhokṣajayoginaḥ punaḥ।
śrīviṭhṭhalaṃ śrīraghuvaṃśaśekharaṃ śrīpadmanābhāyayogimaulaye ॥17॥
Translation-17: Sri Madhvacharya presented the idols of Lord Narasimha to Sri Ramatirtha, Lord Vitthala — to Sri Adhokshajatirtha and the idol of Lord Rama — to Sri Padmanabhatirtha, reputed to be the crown jewel of the community of saints.
Explanation 17-01. Sri Ramatirtha is the first pontiff of Kaniyuru and Sri Adhokshajatirtha is of Pejavara seat. Sri Padmanabhatirtha is the first pontiff of all the seats across and over the Western Ghats.
Verse 18 — Divine Idols (continued).
य: साक्षादनुजः शमादिसुगुणः श्रीविष्णुतीर्थाह्वयः
यः कर्णाटकपूर्वसज्जनगुरुः श्रीपद्मनाभाह्वयः।
ताभ्यामेष ददौ गुरुः सदयितो विष्णुः स्थितो यासु ताः
मूर्तीः शुद्धशिलात्मिका: स्थलयुगे तस्यानुजोऽस्थापयत् ॥ १८ ॥
ya: sākṣādanujaḥ śamādisuguṇaḥ śrīviṣṇutīrthāhvayaḥ
yaḥ karṇāṭakapūrvasajjanaguruḥ śrīpadmanābhāhvayaḥ।
tābhyāmeṣa dadau guruḥ sadayito viṣṇuḥ sthito yāsu tāḥ
mūrtīḥ śuddhaśilātmikā: sthalayuge tasyānujo’sthāpayat ॥ 18 ॥
Translation-18: Sri Vishnutirtha is the younger brother of the Acharya — he was endowed with sterling qualities like serenity and self-restraint. Sri Padmanabhatirtha was the mentor for all the pious people in areas like Karnataka and other regions across the Western Ghats.
To both these saints Sri Acharya gifted the idols made of clear stones wherein there was manifestation of Narayana with His Consort Lakshmi. These sacred stones are known as Vyasa-mushti. Sri Vishnutirtha consecrated these idols in places known as Madhyavata (Naddantadi) and Subrahmanya.
Explanation 18-01. There is a mention in Sumadhvavijaya of the incident, wherein, when Sri Acharya met Vedavyasa-Narayana at Uttara Badari for the second time, the latter presented him these Vyasa-mushtis.
Explanation 18-02. Sri Vyasa-mushti at Naddantadi is being worshipped along with other accredited idols at Sode since the time of Sri Vadirajaru. It no longer exists at Naddantadi.
Explanation 18-03. The Vyasa-mushti at Subrahmanya, too, is being worshipped along with the other accredited idols of that Seat.
Verse 19 — The Establishment of Library at Kattila.
ततो दयावारिनिधिर्ग्रमे सेतुतिलाह्वये।
स्वशास्त्रग्रन्थमकरोद् भूगतं पूर्णशेमुषिः ॥ १९ ॥
tato dayāvārinidhirgrame setutilāhvaye।
svaśāstragranthamakarod bhūgataṃ pūrṇaśemuṣiḥ ॥ 19 ॥
Translation-19: Later Sri Acarya, the ocean of compassion, concealed all his scriptural texts under the ground at a village called Setutila.
Explanation 19-01. As a gesture towards the noble people, Sri Acarya got all his scriptural texts inscribed on a copper plaque and concealed it underground at a place called Setutila (Kattila).
Verse 20 — Departure to Badari.
तेषां मन्त्रोपदेशव्रतनियमसुरार्चादिके सम्प्रदायं
युग्मे युग्मे प्रभिन्नं कुरुत इति हृषीकेशतीर्थादिकेषु ।
आज्ञाप्यारादटन्तं व्रतनियमविधौ पद्मनाभं यतीन्द्रं
दृष्ट्वा चाज्ञाप्य भिन्नं विधिममितमतिः क्षेत्रतो निर्गतोऽभूत् ॥२०॥
teṣāṃ mantropadeśavrataniyamasurārcādike sampradāyaṃ
yugme yugme prabhinnaṃ kuruta iti hṛṣīkeśatīrthādikeṣu ।
ājñāpyārādaṭantaṃ vrataniyamavidhau padmanābhaṃ yatīndraṃ
dṛṣṭvā cājñāpya bhinnaṃ vidhimamitamatiḥ kṣetrato nirgato’bhūt ॥20॥
Translation-20: Sri Madhvacarya divided eight of his saint-disciples (consisting of Sri Hrishikeshatirtha and others) into groups of two each and preached the novel tradition which included rituals such as Mantropadesha, Vrata-anushthana, Devapuja and etc.
He saw Sri Padmanabhatirtha touring near-by places and instructed him accordingly in these novel methods of ritualistic practices. Later, he disappeared from Udupi (in an invisible form to UttaraBadari).
Explanation 20-01. Eight Udupi Mathas are classified as four Dvandva Mathas by Sri Madhvacarya. lt is believed that Sri Madhva formed these Dvandva Mathas at Kanva-tirtha.
Explanation 20-02. Perhaps, Sri Hrishikesatirtha was the senior-most saint amongst the eight saints and he is, therefore, known as ‘Ashtotkrishta’ (literally «superior to the eight»).
Explanation 20-03. It is gathered from a stone inscription at the temple of Sri ChannaKeshava that Sri Padmanabhatirtha was at that time at Belur, a place not very far from Udupi.
Verse 21 — Retrieval of Scriptural Texts by Sri Vishnutirtha.
तिरोहिते सन्मतेऽस्मिन् विष्णुतीर्थो गुहाचलात् ।
आगत्योद्धृत्य तत्रत्य ग्रन्थान् स प्रथयिष्यति ॥२१॥
tirohite sanmate’smin viṣṇutīrtho guhācalāt ।
āgatyoddhṛtya tatratya granthān sa prathayiṣyati ॥21॥
Translation-21: In due course, when Sri Madhvacharya’s works along with his doctrine become inaccessible, Sri Vishnutirtha would descend from Kumara-parvata and, after retrieving the scriptural texts hidden underground at Setutila by the Acharya, would re-propagate the Doctrine [of Tattvavada].
NOTE: It is said in «Shree Sarasa-Bharati-Vilasa»:
स्वानुजं विष्णुतीर्थं च तपसा धूतकल्मषम् ।
प्रेषयिष्यति सत्तत्वकथनाय कलौ किल ।।
सरसभारतीविलासे
svānujaṃ viṣṇutīrthaṃ ca tapasā dhūtakalmaṣam ।
preṣayiṣyati sattatvakathanāya kalau kila ।।
sarasabhāratīvilāse
Explanation 21-01. lt may be gathered from this that Sri Vishnutirtha is in deep meditation even today at the Kumaraparvata and when the Doctrine of Tattvavada begins to deteriorate, he would come down from the Hill and re-propagate it after receiving the copper plaque in which the Acharya had got his Doctrine inscribed and concealed at Kattila.
Explanation 21-02. Sri Vadirajasvami has mentioned this in his tome Sarasa-bharati-vilasa (see note above).
Explanation 21-03. lt is believed that this episode would take place after 36000 years of Kaliyuga had elapsed and after Goddess Durga incarnated and annihilated the evil forces.
Verse 22 — Significance of the Name «Setutila».
यस्मात् सर्वहृदिस्थसंशयचयं ज्ञात्वा यतीशो मरुत्
सद्धर्मांश्च तिलांशतोऽप्युपदिशेत्याज्ञानिबन्धं व्यधात् ।
तस्मात् सेतुतिलेति लोकगदितं क्षेत्रं सुतीर्थात्मकं
स्कन्दाद्रेर्बिलतोऽवतीर्णयतिना संशोध्यते कालतः ॥२२॥
yasmāt sarvahṛdisthasaṃśayacayaṃ jñātvā yatīśo marut
saddharmāṃśca tilāṃśato’pyupadiśetyājñānibandhaṃ vyadhāt ।
tasmāt setutileti lokagaditaṃ kṣetraṃ sutīrthātmakaṃ
skandādrerbilato’vatīrṇayatinā saṃśodhyate kālataḥ ॥22॥
Translation-22: The great saint Sri Madhvacarya ordained Sri Vishnutirtha to preach the benign doctrine, so that the pile of doubts filled in the hearts of pious people could be removed at least to an extent of a Tila (sesamum seed). That is why the holy place having the holy pond came to be known as Setutila.
In due course of time, these scriptural texts would be propagated by Sri Vishnutirtha descending from a cave in Kumara-parvata.
Explanation 22-01. The word Setu means righteousness (Dharma) and Tila means a tiny grain of sesamum seed. It is clarified here that in this place it would be so arranged that Dharma would survive at least to as little an extent as a grain of Tila. Hence the name Setutila is proper and appropriate.
Explanation 22-02. The word ‘Tirtha-atmakam’ here suggests that in the basin above the place where the scriptural texts have been concealed at Setutila, there is a holy pond by name Pushtaka-tirtha, where water is perennially present.
Verse 23 — Importance of Tirthas, Goddess Durga and Feet of Sri Madhva.
तीर्थानां पञ्चके स्नात्वा कृत्वा दुर्गावलोकनम्।
उपास्य चरणौ वायोः कृतकृत्यो भवेन्नरः ॥ २३ ॥
tīrthānāṃ pañcake snātvā kṛtvā durgāvalokanam।
upāsya caraṇau vāyoḥ kṛtakṛtyo bhavennaraḥ ॥ 23 ॥
Translation-23: The person who takes holy dip in the five holy ponds (Parashu-tirtha, Dhanush-tirtha, Bana-tirtha, Gada-tirtha and Vasudeva-tirtha), has a glimpse of Goddess Durga (at Vimanagiri) and worships the holy feet of Vayudeva at Pajaka, would feel gratified and contented.
Explanation 23-01. The greatness of Pajaka is beautifully narrated here. It implies that the holy bath in the five holy ponds, having a glimpse of Goddess Durga and worshipping the footprints of Sri Madhva, all in a single day, is a rare method for the eligible souls to earn wisdom and means for the attainment of Mukti.
Verse 24 — Pajaka — equivalent to Prayaga, Kashi and Gaya.
भक्तितस्त्रितयं कृत्वा प्रयागादिस्थलत्रये।
सत्कर्मणां फलं यत् स्यात् तत् प्राप्नोति नरो ध्रुवम् ॥२४॥
bhaktitastritayaṃ kṛtvā prayāgādisthalatraye।
satkarmaṇāṃ phalaṃ yat syāt tat prāpnoti naro dhruvam ॥24॥
Translation-24: A person, who performs all these three at this place with devotion, would obtain the same benefits accruing by performing the sacred rituals at the three great holy places viz., Prayaga, Kashi and Gaya.
Explanation 24-01. A special feature that the three rituals like bathing in the five holy ponds performed here is equivalent to all the holy rituals performed in the three holy places like Prayaga and others is illustrated here.
Explanation 24-02. It is of Puranic repute that the three places — Kashi, Gaya and Prayaga are the holiest and the greatest of all the pilgrim centers. Therefore here the word ‘Prayagadi…’ [prayāgādisthalatraye] denotes that the other two Kashi and Gaya are self-understood.
Explanation 24-03. The three rituals like the holy bath and others performed at Pajaka are equivalent to all the holy rituals performed at these three places. Here the implication is that Pajaka as a holy place is much holier than the above three places.
Verse 25 — Hrishikeshatirtha’s Unprecedented Text.
इति निगदितपूर्णप्रज्ञवागम्बुधारां
हृदयसरसि कृत्वा सद्धृषीकेशमेघः।
भुवि सुजनसुसस्यासम्प्रवृद्ध्यै ववर्ष
मुमुदुरमृतसिक्ता ज्ञानिनो ग्लानिमुक्ताः ॥२५॥
iti nigaditapūrṇaprajñavāgambudhārāṃ
hṛdayasarasi kṛtvā saddhṛṣīkeśameghaḥ।
bhuvi sujanasusasyāsampravṛddhyai vavarṣa
mumuduramṛtasiktā jñānino glānimuktāḥ ॥25॥
Translation-25: The words of Purnaprajna is like a torrent. His disciple Sri Hrishikeshatirtha is like the cloud that bears it. His heart is comparable to a lake.
His tome named ‘Sampradaya-Paddhati’ is like the rain that he brought forth.
The community of pious people of the world is the whole range of flora. They grow in abundance because of this rain. Because of this pouring down of nectar, all the wise men would lose their miseries and beget bliss.
Explanation 25-01. Sri Hrishikeshatirtha has called this, his tome, as the outpouring of literaty nectar of Sri Madhva and has described the bliss obtained through its recital as its beneficial effect.
Explanation 25-02. It should be noticed that the following verse in ‘Sumadhvavijaya’ broadly resembles this shloka of ‘Sampradaya-Paddhati’:
इति विविधगोधारावारैर्विशारदवारिदो
हरिपदरतो विद्याविद्युत्प्रदीपितदिङ्मुखः ।
भवभयमहाधर्मोत्तप्तं सदङ्घ्रिमण्डलं सफलसुमनः
सान्द्रानन्दं व्यधादविपल्लवम्
॥ सुमध्वविजयः — १०.५६॥
iti vividhagodhārāvārairviśāradavārido
haripadarato vidyāvidyutpradīpitadiṅmukhaḥ ।
bhavabhayamahādharmottaptaṃ sadaṅghrimaṇḍalaṃ saphalasumanaḥ
sāndrānandaṃ vyadhādavipallavam
॥ sumadhvavijayaḥ — 10.56॥
Note by Vishnudut1926: The edition, I have digitized, does not contain the English translation of «Sumadhvavijaya» 10.56, so I have borrowed the English translation from the edition of «Sumadhvavijaya» by Sri Vyasaraja Seva Samiti 2009 — the following is their English translation:
«10.56 — The rain cloud in the form of the disciple of Madhva having the lightning of his knowledge illuminating the world and resting in the sky (Haripada) of the glories of Vishnu and Madhva poured out the profuse rains in the form of these words. This action (by supplying the vital water) caused the trees in the form of the good people which were suffering the dry season, bloom with fresh leaves and put forth flowers and fruits in the form of knowledge and bliss».
Verse 26 — PHALA-SHRUTI (Benefit of Recital).
श्रीमदानन्दतीर्थीयसम्प्रदायस्य पद्धतिम् ।
श्रुत्वाऽऽचरन्ति ये तेषां भारतीशो भवेत् प्रियः ॥ २६ ॥
śrīmadānandatīrthīyasampradāyasya paddhatim ।
śrutvā»caranti ye teṣāṃ bhāratīśo bhavet priyaḥ ॥ 26 ॥
Translation-26: Those, who listen to this ‘Sampradaya-Paddhati’ of Sri Ananda-Tirtha and act accordingly, shall beget the blessings of Mukhyaprana, the consort of Bharati.
॥ इति श्रीहृषीकेशतीर्थविरचिता सम्प्रदायपद्धतिः॥
॥ iti śrīhṛṣīkeśatīrthaviracitā sampradāyapaddhatiḥ॥
Thus ends «Sampradaya-Paddhati» composed by Sri Hrishikeshatirtha.