Study of Titthogaliya

Author(s): Dalsukh Malvania
Publisher: Z_Jinvijay_Muni_Abhinandan_Granth_012033.pdf
Catalog link: https://jainqq.org/explore/250327/1

Page #1
STUDY OF TITTHOGALIYA The Yugal conception of the Vedic tradition and the Avasarpini of the Jainas have a common feature of degradation in Bharatavarsa in every respect. Thus the present Kaliyuga of the Vedic tradition and the Dusama of the Jainas are the periods when degradation has taken place in every respect in comparision with their previous period of Satya and Susamadusama. So, it is but natural that degradation of the religious life should take place and so we find such narration in the religious literature. However it may here be noted that according to Vedic Tradition the king can change this process of degradation but according to the Jainas there is no such possibility. I propose to give the gist of my study of a work 'Titthogaliya 3 (Sk. Tirthodgalika 4) which mainly deals with the degradation of the Jaina Tirthas. Unfortunately though included in the list of the 84 Agamas the work is not yet published. So, I have to base my study on the copy of the mss. of the work Titthogaliya supplied very kindly by Munj Shri Punyavijayaji. MSS. OF THE WORK : The Jainagranthavali on p. 62 and Jinratnakosa on p. 161 give information regarding the availability of the mss. of the Titthogaliya. Also Bhandarkar Oriental Research Institute Cat. Vol.XVII part I gives description of three mss. of Titthogaliya having No. 395 to 397. Though the work itself gives us the information that it contains 1233 gathas 5, we find different number of gathas in different mss. The copy before me has 1251 gathas and some other mss. has 1254 gathas. And also we find the difference of granthagra mentioned at the end of the mss. Some have 1565 while others have 1570 granthagras. The press copy before me is based on a palmleaf mss. copied in V.S. 1452 at Patan at the instance of Acharya Sundara Suri of Tapagacche. The three mss. with B.O.R.I. are dated V. S. 1584, 1612 and 1671 respectively. 1. History of Dharmasastra : Vol. V. Part I pp. 688 ff. 2. Ibid p. 698. 3. See, B. O. R. I. Cat. Vol. XVII part I, Vo. 395-397 and Jainaratnakosa I. p. 161. 4. Jainagranthavali p. 62 gives : SK. Tirthodgiara 5. tetIsaMnAhAnoM donni satAu sahassamegaM ca / titthogAlIe saMkhA esAma NiyAu akeNa / / II TIP 8833 11

Page #2
130 Dalsukh Malvania Upto this time nothing is known about the contents of the work except some quotations given by Muni Shri Kalyan Vijayaji in his "Vira Nirvana Samvat Aur Jaina Kalaganana". in Hindi and some of the gathas quoted by Abhidhanarajendra Kosa from the beginning and from the end of the work. So it will be useful to scholars if some more information about this important work is given. A Canonical Work : This work is accepted as the Angabahaya work in the Parkirnaka class by the Svetambara Jainas. But it should be noted that it is not included in the 45 Agamas recognised by the Svetambars, However, it is given a place among the Prakirnakas in the list of the 84 Agamas. Its non-inclusion in the 45 Agamas requires explanation. One possible explanation might be its late origin, or, the other, possible explanation is as follows:-- The work deals with the details of process of the degradation of the Agama, It is possible that to some its propositions may not be acceptable because they see that the Agamas which the work considers to be lost are available to them. On this account the work might have been neglected and it might not have been regarded as authoritative as the other works. A Svetambara Work There are certain indications which show that the work was composed or compi. led by a Svetambara Acharya. Dreams of the mother of a Tirthankara are mentioned and they are 14 in number? instead of 16, the number recognised by the Digambaras. It mentions that Maru devi was liberated (87) and also out of the 24 mothers of Tirthankaras eight were liberated. This certainly shows that the author was a Sve. Jaina. Moreover, we will see later on that some of the Agamas which are mentioned in the work do not find place in the canon of the Digambaras. The number of Kulakaras 9 is given as seven and not as Fourteen, the number accepted by Tiloyapannatti 10 and other Digambara works. 11 Ten Accheragas are mentioned which go against the accepted views of the Digambaras : 6. See Jainagranthavali p. 62 and 72 and also schubring : Doctrine of the Jains, p. 109. 7. marudevIpamuhAo viyasiyakamalANaNA u rayaNIe pecchiti suhapasuttA coddasapavare mahAsumiraNe // 10 // also see gatha s 1020, 1022, 1024 8. aThThaNhaM jagaNIno titthagarANaM tu hoMti siddhAo / aThThaya saNaMkamAre mAhiMde aTTa bodhavA // 463 / / 9. See gathas 70 ff.; 10. See Tiloya. 4. 421-504 11. Here we must note that Jambudvipaprajnapti (second Vaksaskara) mentioned 15 and not 7 Kula. karas. It adds the name of Rsabha to the 14 mentioned by Tiloyap.

Page #3
Study of Titthogaliya 131 dasasu vi vAsesevaM dasa dasa accheragAiM jAyAiM / prosappiNIe evaM titthogAlIe bhariNayAI // 883 / / uvasamga-gababhaharaNaM itthItitthaM amaviyA parisA // kaNhassa pravarakaMkA avayaraNaM caMdasUrANaM // 884 // harivaMsa kuluppatti camaruppAmo ya aTThasayasiddhA / / assaMjayANa pUyA dasa vi agateNa kAleNa / / 885 / / Out of these ten only Uvasagga seem to be accepted by the Tiloyapannatti when it describes the special features of Hundavasarpini and says that 7 h. 23rd and the last 24th. Tirthankaras have Uvasagga : __ mattamatevI saMtimatitthayarANaM ca uvasaggo / / 4. 1620 These and other views* of T. go to prove that it is a Sve, work. Contents of the Work After eulogy to Tirthankaras Rsabha etc., (1-3) and Sramanasangha (4 a) the author proposes to write in short about the degradation of the Tittha (Titthogali) (4b). Originally this was preached by Lord Mahavira at Gunasila Caitya in Rajagraha (5-6). Kala is beginningless and endless and it is divided in twelve araga. It is permanent as well as impermanent according to different Nayas. Absolute or extreme view is wrong. Jainas preach Non-absolutism (Anekanta) (7-8). In Bharat and Aryavata there are Avasarpini and Utsarpini but in the rest of the world there is no change in Kala (9). Duration of two cycles, their nature, six divisions of each cycle, duration of division etc. (10-25), condition in (1) Susamasusma (26-54), Description of (2) Susama (55-62), of (3) Susamadusama (63-), in the last part of Susamadusma, 7 Kulakaras are born one after another of which the last is Nabhi and his wife is Marudevi (70-94). Narration of the Life of Rishabha begins (95), 13-14 Dreams (110-), their result (118-), gods' arrival to serve the mother (127), miracles at the time of birth (132-), coming of Disakumaris (136) and other gods Bhavanapati etc (182), moving of the thrones of Sakra, etc. praise and performance of bath ceremony by them at Sumeru (188-), presents by the gods (267-). Indra's arrival for the establishment of the Iksvaku Vansa (278), marriage and the birth of Bharat etc. (280), enthronement of Rsabha as a king (285), Diksha (292), Bharat and his Jewels (294). 2. These are from Sthananga-777 see also my Sthananga-Samavayanga P. 891. * egapi asaddahiyo micchaddi ThI jamAkivvA gA0 1203 13. At the same time the other 9 Tirth ankaras are also born in different lands and so the description of Reshabha will apply to them also (96-). Similar is the case with Bharat Cakri. He also has his contemporary Cakri in different lands (308).

Page #4
132 Dalsukh Malvania Eulogy of 24 Tirthankaras and various information about them (305) regarding their previous last birth as gods (306), their other contemporary Tirthankaras (313), Varna (colour), Samsthana (358), Table of Tirthankars and Cakri (359), Height (362) Age (372), Vamsa (383), Gotra (384), names of those who became king or Cakri and who did not accept the kingdom (385) Rsabha was born at the end of Susama-Dusama and the rest in (4) Dusama-Susama (388), kingship or otherwise in previous birth (389), Sruta (390), place (391) and time of Diksha (392), companions at the time of Diksha (393), penances at the time of Diksha (399), when they attained Kevalajnana (402), place where they attained it (405), Caityavrksas (407), Month of attaining Kevaljnana (411), Naksatra and Paksa (413), the day (413), the time, (417), penances before becoming Kevali (419), Samavasarana (421), Preaching (446), about pratikramana (447), Samaiya etc. (449), number of Ganadharas and the name of the first Ganadhara (450), names of the first nuns (463), number of pupils, names of kings and parents (471), Antarakala (494), Tirthaviccheda (522), time of Liberation (524), position at that time (551). penance at the time (555), place (558), next life for their parents (563) description of Cakri (565), Ardhacakri, Kesavas and Baladevas (572), Pratisatru (606), condition at the concluding period of Dusama-Susa ma (614). When there remained three years, eight months and one paksa of Dusama-susama, Tirthankaras in different lands were liberated (615), on the same day Palaka was enthroned (616), then the following are mentioned inbetween the Nirvana and Saka 60 155 160 Palaka reigned for Nandas Maruya Pusamitta Balamitta-Bhanumitta Nahasena Gardhabha 30 60 40 100 (Gathas 617-618) 605 605 years and five months after the V.N. Saka became the king (619). 1323 years after Saka (i.e.V.N. 1928) in Kusumapura (Pataliputra) Dutthabuddhi (Kalki) will be born. His misdeeds are enumerated (625.); about Caturmukha (Kalki) king it is said that for satisfaction of his greed he will dig out the Stupas (631-), Lonadevi's story (637-), Nagara devata's intervention (651-), Floods in rivers Ganges etc. and destruction due to that (658), construction of new city by the king and for sometime his good behaviour (672-). After fifty years of good behaviour again Kalki adopts his old tactics to harass the monks (674-) Acarya Padivata (678-), Kalki's death at the age of 86 in V.N. 2,000 (685), Kalki's son Datta's enthronement by Indra (686), for a little less than 20000 years there will be regard for Sangha (689) the birth of Sokka, his son Jiyasattu, his grandson Meghaghosa and at the end there will be Vimalvahana king (690).

Page #5
Study of Titthogaliya 133 Begins the story of Srutahani upto Duppasaha (693) - Viccheda of Kevali in V.N. 64 with the death of Jambu (698), Viccheda of Manaparyaya etc. (695), Viccheda of Caturdasapurva at time of Sthulabhadra in V. N. 170 (697). The question regarding the Viccheda (698-). The birth of Mahavira when there remained 74 years and 8 months for the end of fourth Araka and his death accured when 3 years 8 months and 15 days remained for the end of the same (704-5). Sudharma Jambu, Prabhava Sayyambhava Jasabhadda, Sambhuto, Bhaddbahu (707-), due to anavrsti monks had to leave tha Magadha (712), after returniug back te biti ekkamekaM sajjhAo kassa kettio dharati / hadi duThThakAleNaM amhaM naThTho u sajjhAyo / / 717 / / jaM jassa dharaI kaMThe te te pariyaTriUNa savvesi / to rohiM piMDitAi tahiyaM ekkArasaMgAI / / 718 / / Some of the monks go to Bhaddabahu and say to him on behalf of Sangha taM ajjakAliyajiNo vIrasaMgho taM jAyae savvo / puvvasuyaka (dha)mmadhAraya puvANaM vAyaraNaM dehi / / 723 / / but as he was not ready to give Vacana was asked by the monks as to what will be the danda proper for you for such behaviour (724-6). He replies: so bhaNati eva marigae avisanno vIravayaNa niyameNa / vajjeyavvo suyaniNho tti aha savvasAhUhiM // 727 / / then the monks say to him taM evaM jANamAraNo necchasi no pADipucchiyaM dAu / taM thANaM pattaM te kaha taM pAse ThavehAmo // 728 / / bArasavihasaMbhogo vajjae to tayaM samaraNasaMgho / jaM ne jAIjjato na vi icchasi vAyaNaM dAu // 726 / / on this he agrees to give Vacana (730), so more than 500 monks go to him, one of them being Sthulabhadra who only remains with him upto the end (738-), as he learns the 11th purva, his seven sisters come to him and a miracle is performed by him (749--) and knowing this Bhadrabhahu informs him to discontinue the further vacana. But on his request he gives him vacana of the rest (764-). Story of previous life of Sthulabhadra (772-), Bhadrabhahu though gives Vacana of the last four purvas to him he is not permitted to teach them to others; so, after him only ten Purvas remain (797-) eteNa kAraNeNaM u purisajuge aThThamammi vIrassa / sayarAheNa paNaTTAi jANa cattAri puvAI // 768 / /

Page #6
134 Dalsukh Malvania 64 162 praNa vaTuppo ya tavo tavapAraMcI ya do vi vocchinnA / cohasamuvvadharammI dharaMti sesA ujA titthaM // 766 / / taM eva sagavaMso ya naMdavaMso ya maruyabaMso ya / sayarAheNa paNaThTho samayaM sajjhAyavaMseNaM / / 800 / paDhamo dasapuvvINaM sayaDAlakulassa jasakaro dhIro / nAmeNa thUlabhaddo pravihiMsAdhammabhaddo tti / / 801 / / and the last Dasa puvvi will be Saccamitta (802-) and after V.N. 1000 in the time of Uttaravayaga the last knower of Puvvagaya the Vicceda of Purvas will occur (805-) Then follows the mention of the Viccheda of the rest of the Agamas (807-) -which is compared here with the account of the Digambara tradition:In V.N. or V.N. The end of Occurred according to Kevali Tittho. 694 Tiloya. 4. 1478 Srutakeyali Tittho. 697 Tiloya. 4.1484 Dasapurvi Tittho. 800 Tiloya 4.1486 Ekadasangadhara Tiloya 4. 1489 683 Acarangadharai Tiloya, 4.1491 Will occur according to 1000 Puyvagaya Tittho. 806 1250 Last six Angas Tittho. 807 and Vyakhya prajnapti 1300 Samavaya 1350 Sthananga 811 1400 Kalpa and Vyavahara 1500 Dasasruta 813 1900 Sutrakrtanga 2000 Nisitha 815 20000 Acaranga 20500 Uttaradhyayana 822 20900 Dasavajkalika 823 20317 Srutatirthayicceda Tiloya. 4.1493 810 812 814 816 Then the lives of the following are narrated:- Duppasaha the last monk (825). Faggusiri the last nun (837), Saccasiri the last lay-woman (838), Vimalavahana the last 1. There is some differance about the calculation but the year 683 is common, vide Dhavala part I Intro. pp. 26 ff. and Jaya Dhavala part I Intro. pp. 48 ff.

Page #7
Study of Titthogaliya 135 king and Sumuha his amatya (840). The Indra comes and offers his prayers to the Sangha (843). The gathas of the prayer are from Nandi (844-). Again, the life of Duppasaha (850-), and the future lives of Vimalavahana and others (857) are sketched. Upto the end of V.N. 21000 Avasyaka, Anuyogadvara and Nandi will remain intact (avvocchinna) (861-)., two types of Caritra-Samayika and Chedopasthapaniya will be possible till the existence of the Tirtta. (863) and som jo bhaNati natthi dhammo neva sAmAiyaM na ceva ya vayAI / so samaNa saMghabajjho kAyanvo samaNasaMgheNa / / 864 / / jai jiNamataM pavvajjaha tA mA vavahAradasaNaM muyaha / vavahAranayacchede titthucchedo johuvassaM // 865 / / icceyaM magi piDa niccaM davaTTayAe nAyavvaM / pajjAeNa aNicca niccAniccaM ca siyavAdo // 866 / / jo siyavAyaM bhAsati pamANanayapesalaM guNAdhAraM / bhAvei bharaNeNa sayA so hu pamANaM pavayaNassa / / 867 // At the end of (5) Dusama there will be the end of Dhamma and so after that Adhamma will prevail (870-) The condition during the (6) Dusama (871-), mention of 10 accheragas (884) and of the no. 54 of Loguttamapurusas (886), the (6) Egantadusama Kala described (933) then only the Adhamma will prevail. And. godhammasamAraNAI tesi bhaNuyAraNa suratAi // 40 // natural calamities (946), men will have to dwell in the Ganges, the Sindhu and the mounts (951-) duration of the (6) Atidusama (957). Then begins the description of the Utsar pini the progressive cycle of time wherein there will be progress in every respect. The first is (1) Atidusama in reverse form (959) the rains of five types (975), and as a result the depression of natural calamities (978-) and then comes (2) Dusama (987). evaM parivaDDhamANe loe caMde va ghavalapakhammi / tesi maNuyANa tayA sahassa cciya hoi maNasuddhI / / 061 / / Beginning of (3) Dusamasusama (993), mention of seven Kulakaras to be born in Dusama (999)). Here it may be noted that after the gatha No. 1008 it is noted that 'gatha Sahassami gatam'. This means that originally this gatha was numbered 1000th, from this it can safely be concluded that before this gatha eight gathas are somewhere interpolated. Mention of Tirthankars, Cakri and Vasudevas to be born in (3) Dusamasusama Kala 1019-): Seniya of the previous birth will be born as Mahapauma (Pauma) of this Thir.

Page #8
136 Dalsukh Malvavia thankara, parents and the dreams etc. (1020-), - Mahapadma's other name Vimalavahana ( 1050), ganadharas of Mahapauma ( 1088), Names of the Tirthankaras to be born in Utsarpini in Bharata (105 - ), in Airavata (11 10), Cakri of Bharata and Airavata (117-) Vasudeva etc. (136 . ). Description of (4) Susama-Dusama Araka (1145-), of (5) Susama (1151 - ), of (6) Susama-Susama (1150). The persons who do not deserve to hear this (1181 - ) and those who deserve (1184 - ). Preaching on Sammatta, Jnana and Caritta (1186) - 10 Yati Dharma (1187) adoration of Samyakiva (1202 -), sammattAyo nANaM siyavAyasanniyaM mahAvisamaM / mAvAbhAvavibhAvaM duvAlasaMgaM pi garigapiDagaM / / 1212 / / jaM annANI kamma khavei bahuyA vi vAsakoDIhiM / taM nANI tihiMgutto khaver3a UsAsameteraNa / / 1213 / / Then comes the description of Moksa ( 1215 ) jaha nAma koi meccho nagaraguNeM bahuvihe vi jANato nava ei parikaheu uvamAe tahiM asaMtIe / 1240 / / Conclusion and adoration to Sangha and a request to correct The mistakes (1247-50). The Prasasti at the end is as follows: titthogAlI sammattA / zrI yoginIpuravAsibhirmahaddhika rAjamAnyaiH sakala nAgarikalauka mukhyaSTha dUdA Tha0 ThakurA Tha. padamamI hai: svapituH sA0 rAjazreyaseanuyogadvAracUNiH 1 SoDazaka sUtravRtti: 2 titthogAlI 2 zrI tADe tathA zrI RSamadeva caritaM 12 sahastra kAgade evaM pustikA 4 tapAgacchAnAyakasundarasUrINAmupadezena saMvata 1452 zrI patane lekhitA iti bhadraM // cha / Sources The main theme of T. is to describe in detail the progressive annihilation of the present Tirtha. But in order to give an idea of the whole cycle of time which is called Kalpa and to present the theme of T. as a part of the whole cycle of time T. describes the two divisions of Kalpa the Avasarpini and the Utsarpini setting up in that frame at a proper place the narration of progressive annihilation of the present Tirtha, so that one can have an idea of the same in the proper perspective. With this purpose in view the author has compiled this work using mainly canonical works and perhaps the old Niryuktis and some other works of which we know very little. It is definite that he has used for the description of the Kalpa or the Kalacakra the following works: Bhagavati Sutra S. 287, Jambudvipaprajnapti second vaksaskara sutras 18, wherein the Avasarpini and Utsarpini of Bharata are described. However, it may be noted here that the T. does not follow Jambu. (Sutra 28) with regard to the number of Kulakaras and their Niti. T.

Page #9
Study of Titthogaliya 137 follows here Sthanganga (556) and Samavayanga (157). This question of number is discussed by Jinabhadra in his Visesanavati and by Santicandra in his Cam. (p. 132). On Jamp. (also see my note on this, Sthananga-Samavayanga p. (692-695). For life of Bharata vide Jambu P. Vaks. III. As regards the description of Tirthankaras and Kulakaras etc. which is found here, it is to be noted that we are not sure if it is from Avasyakaniryukti, we may consult the AvaN 150 ff. for finding out the common source. Paumacriya (Uddesa-21) of Vimal gives the details as are found in T. We should also compare the Tiloyapannatti (41.313 ff) which is also useful in deciding the sources of T. Comparison and Date : In the T. itself we find many times stated that T. was preached by Lord Mahavira or the Jinavara (5,677, 875, 895, 1180, 1246, 1247 etc). Original T. had one lac padas (5, 1246) but this T. is an abridgment of the original T. (6, 706, 875). The reference to Titthogaliya is found in Vyavaharabhasya wherein it is stated: titthogAlI etthaM vattavvA hoda prAguputrIe / jaiM tassa u aMgassa bucchedo jahi viriNAi / / 10. 604 / / It is certain that according to Vyavaharbhasya the progressive vicceheda of Angas is described in T. The question was raised as to what was lost and what was not at the time of Jambu and the Vya. Bhasya says that it is to be decided according to T. (110.695). Some said (Vya. 10.695) that there was no path for liberation after Jambu. But in T. the question is decided that up to the end of the Dusama there will be Samayika and Cheda Caritras (T. 863-867). Moreover Vya, B. favourably records the view that there is no Viccheda of four Vyavaharas (10.703) as accepted by some (10.696). And accoriding to T. there will be the persons who will possess the Kalpa and Vyavahara (10.702 Kappavavaharadharino dhira). We find the same mentioned in T. Taiya vi Manaparamohi' etc. (T. 695 and Vya. B. 10.699) is from Kappa-Vavaharadharo-676. same source i, e. Niryukti. So it is certain that T. was present before the author of Vya. B. Some of the gathas of Sangha Stuti occuring in Nandi are found in 848 and Nandi 4-8) but in Nandi the order of these gathas is different. in a position to decide whether T. quotes from Nandi. T-(vide T. 844Here I am not "Bavisawi Titthayara" T. 449 is common in Mulacara (7.36) and AvaN. 1243, and X 'Sapadikkamano Dhammo' T. 447 is also common in Mulacara (7. 129) and AvN, (1241). Moreover many gathas of T. describing the life of Rsabha and giving the common features of all the Tirthankaras are found in Avasyakaniryukti such as : AvN. (Dipika Ed.) 150-161-T. 70 81; AvN. (62-168-T. 83-89); AvN. 189-195T. 275-280; AvN. 196-207-T. 282-290 and Bhasya No. 4; AvN. 221-223 T. 385387; AvN. 228-T. 399; AvN. 319-320 T. 400-401; AvN 253-254 comp. with T. 402, 405 and 406; AvN 341, 346, 546, 547, 548, 552, 553, 551-T. 421-429; AvN. 554-567

Page #10
138 Dalsukh Malvania = T. 430-446; T. 1216-46 have. many gathas common with Avn. 952-982 ; Avn, 1241-43 = T. 447-449; Also comp. these with Devendrastava 273-302. T. has following gatha jaM annANI kamma khavei bahayAhi vAsakoDIhiM / taM nANI tihiM gutto khavei ussAsametteraNaM / / 1213 // The same is found in Mahapratyakhyana-101. With slight variation Kundakunda's Pravacansara has : jaM annANI kammaM khavei bhavasayasahassakoDIhiM / naM nANI tihiM gutto khavei ussAsametteNa // 3.38 // and also Vimala's Paumacariya : jaM annANa tavassI khavei bhavasayasahassakoDIhiM / kammaM taM tihi gutto khavei nANo muhutteNaM // 102. 177 / / It also should be noted that sijjhanti cariya bhaTThA saNa bhaTThA na sijjhanti / / 16 / / this latter half is found in Ekatvanupreksa of Kundakunda and T. has sijjhanti caraNahINA na sijhanti // 1207 / / .... But note that in Bhaktaparijna 66 is. same as that of Kundakunda's Ekatva. 19.. with a difference that the former has singular number. Amongst these authors it is difficult to say who is influenced by whom. . T. Gathas 1226-1227 are from Uttaradhyyana 36. 56-57. These and other factors belp us in deciding the date of T. But since the dates of all the works utilised for comparision are not finally settled, we are not in a position to finalize the date of T. This much we can say that it was compiled before Vyavahara bhasya and we may for the time being agree with Shri Muni Kalyanvijayji that T. was completed in 5th. Century of Vikrama era,-vide his essay on Vira Nirvan Samvat p. 30.