Study Of Titthogaliya

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Introduction and Core Theme:

The "Study of Titthogaliya" by Dalsukh Malvania examines the Jain work "Titthogaliya" (meaning "Degradation of the Tirthas" or Sacred Places). The author begins by drawing a parallel between the Yugal conception of the Vedic tradition and the Jain concept of the Avasarpini (time cycle of decline) in Bharatavarsa. Both traditions describe a period of degradation in all aspects of life, analogous to the Vedic Kaliyuga and the Jain Duşama periods. A key distinction highlighted is that while Vedic tradition allows kings to alter this degradation, Jainism believes this process is unchangeable. The study focuses on "Titthogaliya" as a work that details the progressive degradation of the Jaina Tirthas.

Manuscripts and Content of "Titthogaliya":

• Availability: "Titthogaliya" is listed among the 84 Agamas but remains unpublished. The author's study is based on a manuscript provided by Muni Shri Punyavijayaji. Information about other manuscripts is available in Jainagranthavali and Jinratnakosa, with three described in the Bhandarkar Oriental Research Institute (B.O.R.I.) catalogue.
• Structure and Variations: The work is said to contain 1233 gathas (verses), but manuscripts vary in number of gathas (1251, 1254) and the total number of granthagra (lines/words). The manuscript used by the author was copied in V.S. 1452, while B.O.R.I. manuscripts date from V.S. 1584, 1612, and 1671.
• Known Content: Prior to this study, information about the work's content was limited to quotations by Muni Shri Kalyan Vijayaji and the Abhidhānarajendra Koşa.

Canonical Status and Attribution:

• Canonical Classification: "Titthogaliya" is accepted as an Angabahya work within the Parkirnaka class by Svetambara Jainas. However, it is not included in the 45 recognized Agamas by Svetambaras.
• Reason for Exclusion (Possible): The author suggests two potential reasons for its exclusion from the core 45 Agamas:
  1. Its late origin.
  2. Its content, which deals with the degradation of the Agama and might contradict the perceived availability of Agama texts by some, leading to its neglect and reduced authoritative status.
• Svetambara Authorship: Strong indications suggest the work was composed or compiled by a Svetambara Acharya. These include:
  • Mentioning 14 dreams for the mother of a Tirthankara, instead of the Digambara-recognized 16.
  • Stating that Marudevī was liberated and that eight out of the 24 Tirthankara mothers were liberated.
  • Mentioning Agamas not found in the Digambara canon.
  • Listing seven Kulakaras (instead of the Digambara 14), although a specific mention of Jambudvipaprajnapti listing 15 is also noted.
  • Mentioning ten Accheragas, which contradict Digambara views.

Detailed Contents of "Titthogaliya":

The work, after an invocation to Tirthankaras and the Sramanasangha, sets out to describe the degradation of the Tirthas, as originally preached by Lord Mahavira.

• Kalpa and Time Cycles:

  • It defines Kala (time) as beginningless and endless, with 12 divisions called "araga."
  • It explains the cyclical nature of time through Avasarpini (decline) and Utsarpini (progress), primarily in Bharatavarsa and Aryavata.
  • It details the duration of these cycles, their nature, and their six divisions (Susama-susama, Susama, Susama-dusama, Dusama-susama, Dusama, Atidusama).
  • It then describes the specific conditions within each of these six periods of the Avasarpini cycle.

• Life of Rishabha and Other Tirthankaras:

  • It narrates the birth of the 7 Kulakaras, with Nabhi and Marudevi being the last.
  • It describes the birth of Rishabha, his 13-14 dreams, the divine attendance of his mother, miracles at birth, and the arrival of various gods.
  • It details the establishment of the Iksvaku dynasty, Rishabha's marriage, birth of Bharat, his enthronement, initiation (Diksha), and Bharat's Jewels.
  • It provides eulogies and various information about all 24 Tirthankaras, including their previous lives, birth times, parents, physical characteristics (Varna, Samsthana, Height), family lineage (Vamsa, Gotra), kingship status, time and place of Diksha, companions, penances, attainment of Kevalajnana, associated trees (Caityavrksas), and details of their liberation.
  • It also discusses the contemporary Tirthankaras, Cakris, Ardhacarkis, Kesavas, and Baladevas.

• Period of Decline (Dusama-susama and Dusama):

  • It details the conditions at the end of Dusama-susama, including the liberation of Tirthankaras and the reigns of various kings following Nirvana.
  • It predicts the birth of Dutthabuddhi (Kalki) and his misdeeds, including the desecration of stupas.
  • It recounts the story of Lonadevi and the intervention of Nagara devata, floods, and the king's subsequent behavior.
  • It describes the gradual loss of religious knowledge (Srutahani) and the "viccheda" (severing or cessation) of various important scriptures and knowledge streams, such as Kevalis, Manaparyaya, Caturdasapurva (with Sthulabhadra), and eventually the entire Angas.

• The Role of Sthulabhadra and Bhadrabahu:

  • The text details the events following the great famine in Magadha, where monks had to leave.
  • It highlights the dispute between monks and Bhadrabahu regarding the transmission of scriptures (Vacana).
  • It describes Sthulabhadra's study of the 11th Purva, a miracle he performs, and his interactions with Bhadrabahu regarding further teachings.
  • It explains that due to certain reasons, only ten Purvas remained accessible after Sthulabhadra.

• Viccheda of Agamas and Comparison with Digambara Tradition:

  • A significant portion of the text compares the timeline of the viccheda of various Angas and Pūrvas as presented in "Titthogaliya" with the Digambara tradition, particularly as found in Tiloyapannatti.
  • It provides a table comparing the end of Kevali, Srutakevali, Dasapurvi, etc., according to both traditions.

• The Last Monks and Nuns:

  • It narrates the lives of Duppasaha (the last monk), Faggusiri (the last nun), Saccasiri (the last lay-woman), and Vimalavahana (the last king).
  • It states that Avasyaka, Anuyogadvara, and Nandi will remain intact until V.N. 21000.
  • It discusses the continuation of two types of Caritra (conduct): Samayika and Chedopasthapaniya, as long as the Tirtha exists.
  • It emphasizes the importance of behavioral conduct and the Naya (perspective) of Anekanta (non-absolutism).

• The Utsarpini Cycle:

  • The text then shifts to describe the Utsarpini cycle, the period of progress.
  • It details the initial stages of Utsarpini (Atidusama, Dusama, Dusamasusama) and mentions the future Tirthankaras, Cakris, and Vasudevas born in this progressive era.

• Conclusion:

  • The work concludes with preaching on Sammatta (right faith), Jnana (knowledge), and Charitta (conduct), the ten Yati Dharmas, and the importance of Siyavada (anekanta).
  • It describes the ultimate goal of Moksa (liberation).
  • The final gathas are about adoration to the Sangha and a plea for correction of mistakes.
  • The Prasasti (epilogue) indicates the manuscript was written in Patan in V.S. 1452, under the guidance of Acharya Sundara Suri.

Sources and Dating:

• Sources: The author of "Titthogaliya" compiled the work using canonical texts, likely old Niryuktis, and other older works. Key sources mentioned include the Bhagavati Sūtra, Jambūdvīpaprajñapti, Sthānanga, and Samavāyanga. Comparisons are also made with Paumacariya of Vimalasūri and Tiloyapannatti.
• Dating: "Titthogaliya" is stated to have been preached by Lord Mahavira, but the compiled version is an abridgment of an original work. It is mentioned in the Vyavahārabhāṣya, indicating its existence before this text. While exact dating is difficult due to the unsettled dates of comparative works, the author tentatively agrees with Shri Muni Kalyanvijayji that it was completed in the 5th century of the Vikrama era.

Overall Significance:

"Titthogaliya" is presented as a significant work that meticulously details the predicted decline of the Jaina religious tradition across time cycles. It provides a comprehensive framework for understanding the temporal progression and degradation of the Tirthas, offering a detailed account of the lives of spiritual leaders and societal conditions during these periods. Its unique contribution lies in its predictive narrative of the gradual erosion of scriptural knowledge and religious practices.