Acharya Hasti Mala
Study of ancient literature of both Digambara and Śvetāmbara traditions bring forth the conclusion that the origin, growth and influence of the Bhaṭṭāraka tradition started in V.N. 840 i.e. prior to the death of Devardhigaṇi Kṣamāśramaṇa. The Bhaṭṭāraka tradition in both Digambara and Śvetāmbara traditions could not become prominent till V.N. 1100 and stayed in the background.
Bhaṭṭārakas of Śvetāmbara tradition adopted the middle path i.e. between the relaxed code of conduct of temple dwelling congregation and the scripture based right conduct. Similarly Bhaṭṭārakas in Digambara tradition also gave up living in forests, caves and mountains and started living first in temples and then in homes on the outskirts and main roads of towns / cities (due to lack of temples). In this way Bhaṭṭārakas of those traditions gave up wandering at different places and adopted the permanent stay at one fixed place.
To give credence to their conduct contrary to the scripture based conduct, they started coaching schools in Jain doctrines in their temples and monasteries to impart education to young children of use in the social and religious conduct.
This activity of imparting free education and training to the children greatly influenced the common followers of the good work being done by them. Therefore the elders in the community, thinking such schools and colleges as beneficial for future generations, started collecting donations from the community to build monasteries, forts (Maṭhas), temples, staying places for the monks, hostels, schools and colleges and kitchens in their campuses. Bhaṭṭārakas of both traditions after building such huge temple and large residential complexes started calling them as Vasatis, Nasiās (staying or stopping place for the monks), Maṭhas (forts) etc and started living in them. In the initial stages such complexes were called as Maṭhas only. But over a period of time, to give separate identity to their Maṭhas, Bhaṭṭārakas of Śvetāmbara tradition were addressed as śrīpūjyajī (Honourable and venerable one) and the places of stay i.e. Maṭhas were called as āśrama (rest home for detached and destitute or converts) while Bhaṭṭārakas of Digambara tradition called their Maṭhas as Nasiājī, vasadi etc. Even though in the beginning these seats (places of stay) for Bhaṭṭārakas of both traditions were found in all parts of the countries, however later on Bhaṭṭārakas' seats of Śvetāmbara tradition were found in Northern and southern India while of seats of Bhaṭṭārakas of Digambara tradition in southern India only.
Bhaṭṭārakas of this tradition started living in their Maṭhas and acquired their ownership. They then organized education of boys of Jain families and of weaker sections of society. The most successful students of these schools were then appointed to the highest position as Bhaṭṭārakas or group / activity head in the maha and the scholarly distinguished students were sent all over the country as preachers and teachers of Jain doctrine and conduct.
Such educational institutions came as a boon to temple dweller, Yāpanīya, Śvetāmbara and Bhaṭṭāraka traditions. These schools started imparting higher level training in different philosophies of India, languages such as Prākrata, Apbhraṃśa, Sanskrit and regional. Graduates of these schools were spread all over the country where they started teaching doctrine, languages, conduct religious rituals, make yantras, mantras and tantras according to their tradition etc and also wrote new texts and books.
Over a period time, like the temple dwelling congregation their literature became extinct, similarly major part of the literature of Yāpanīya congregation also became extinct Alongwith it.
The educational institutions started and managed extremely well by the Bhaṭṭāraka tradition produced very high cadre of scholars who became either Bhaṭṭārakas themselves or other distinguished scholars who produced very high calibre texts on logic, philosophy, commentaries and large poetic-stories. These high calibre scholars greatly influenced the minds and psyches of the followers of their tradition. These developments resulted in prosperity and more influence of the Bhaṭṭāraka congregation of both Digambara and Śvetāmbara traditions like the temple dwelling tradition. Their influence grew in different parts of the country.
In this way the growing influence of Yāpanīya congregation, Bhaṭṭāraka congregations of both Digambara and Śvetāmbara traditions and the temple dwelling tradition caused the decline of pure scripture based tradition of Jains. It will not be out of place to say that the pure tradition after the death of Devardhigaṇi Kṣamāśramaṇa became a sleeping and almost extinct entity.
It is difficult to say the time when the Bhaṭṭāraka congregation was actually born. However historical facts lead one to believe that the Bhaṭṭāraka congregation which supported laxity in conduct like other congregations had become deeply rooted by V.N. 985.
Till V.N. 6th century, the four fold congregation consisting of monks (male and female) and householders (male and female) of Lord Mahāvīra kept on moving forward on the ideals, doctrine, code of conduct and higher spiritual attainment as propagated by Lord Mahāvīra with complete dedication. The defaulting members of the four fold congregation till V.N. 6th century were somehow brought around to the prescribed practice and after adopting corrective measures were rein ducted in the fold of the congregation. However those continued to default were expelled from the congregation.
In Jainism, the highest place is assigned to the congregation. Therefore till the period the congregation was attentive, powerful, undivided; it did not allow development of any type of default in practice by its members.
But in 7th century V.N. or near about, the unified Jain congregation was trifurcated into Digambara, Śvetāmbara and Yāpanīya congregation. Therefore this trifurcation brought into play the weaknesses and the tendencies to default in conduct in the congregation and further development of new units within Jain congregation, each supporting some form of defaults in the conduct. Therefore as per the saying 'gatānugati ko lokaḥ', laxity in the conduct of monks, both male and females, started taking roots at a very fast pace. In this way, these śramaṇas and śramaṇīs who had defaulted in their conduct started forming separate units of the congregation. They then started attracting householders, both male and female, in hoards towards their units. They also started making their units stronger and more powerful. To achieve these objectives, they started taking shelter of the time and its ill effects to support their laxities in conduct and introduce new rituals and concepts so that their followers grow in numbers. They told their followers, 'It is not a suitable time now to keep on wandering here and there, to accept tasteless food as alms as it makes the body feeble and weak before its due time and age. It is better to stay at one place rather than keep wandering here and there to undertake large projects of mass benefits. It is more appropriate to protect, preach the religion by staying at one place rather than keep on wandering here and there. These temples and monasteries, in course of time and with regular education of doctrine, performing worship and religious rituals will become centres of strong centres of religious studies and propagation. Food prepared in the morning and evening to feed Lord Jinendra Deva will suffice to feed the monks staying there and save them from accepting flawed food from elsewhere. In this way, those householders who donate for building and rituals therein of such temples and preparing food in their kitchens will earn great meritorious karmas and acquire heavenly abode later on.
When the people listened for the first time that by spending money and without undertaking austerities, fasting, enduring afflictions and self-restraint, they can earn next birth in the heavens; they became highly excited and interested in them.
Who does not wish the heavenly abode? Who does not want to attain liberation? When the well-to-do devotees of these traditions heard from their teacher's mouth the sermons assigning them a place in heaven, these devoted householders started flocking the monks and gurus of temple dwellers congregation. The devoted householders from all directions started surrounding these monks for favours.
