Acharya Hasti Mala
From its inception to date, the Bhaṭṭāraka tradition had gone through three stages of development / transition. This is why the scholars and researchers of Jainism had not been able to establish its correct chronology and the period of its origin with valid evidences. It seems that around V.N. 609, due to the differences cropping up in the main congregation as Digambara, Śvetāmbara and Yāpanīya to some extent; the monks of these three sects, like the monks belonging to the monks of temple dwelling congregation, started to live in temples while still practicing the code of conduct as per the scriptures.
The first stage of Bhaṭṭāraka tradition
The monks belonging to the three sects, in this way, started living in temples like the monks of temple dwelling congregation. Unlike the temple dwellers congregation, these monks did not stay in a fixed temple permanently. Except for the rainy season halt, they used to wander all over for the remaining eight months. These monks of the three sects lived in temples which were built at the places where last rites of liberated souls were performed or in old and deserted homes on the roads leading to the cities. These monks tried to maintain separate identity from the temple dwelling monks and hence started calling themselves as Bhaṭṭārakas. Due to their small numbers and the need for survival, they used to maintain close proximity to their parent sect. Also it became essential for these Bhaṭṭārakas to maintain and enhance close proximity to their followers / devotees. In this way, their desire and tendency to develop close proximity to devotees kept on increasing over time. This was the initial state and nature of the Bhaṭṭāraka tradition being born. These Bhaṭṭārakas therefore started accepting money, land and other materials as gifts from their devotees and became owners of such receipts. Bhaṭṭārakas, who separated from the main stream monks, maintained the same dress code as the monks of their sect i.e. Digambara, Śvetāmbara and Yāpanīya. However in Digambara tradition, contrary to the monks being nude, these Bhaṭṭārakas started wearing clothes as well. This was the first stage of development of Bhaṭṭāraka tradition. In general we can infer that this first stage of Bhaṭṭāraka tradition existed from V.N. 640 to V.N. 880-82.
The second stage of Bhaṭṭāraka tradition
Towards the later part of 9th century V.N., Bhaṭṭārakas started mobilising, organizing and making their own groups / followings stronger. For this they started living permanently in a temple, organize education in Jain doctrine of young devotees of that area. They further started influencing their devotees with their knowledge of mantras, instruments or implements (yantras), rituals (tantras) and medicine etc. Due to the worldly desires and their fulfilment, the devotees started surrounding and getting attracted to these Bhaṭṭārakas. Further due to the strong educational background and attainments coupled with extra ordinary miraculous powers of the Bhaṭṭārakas, even the kings and royal families started becoming their followers. The kings in turn kept on extending royal patronage to these Bhaṭṭārakas as well. By getting honours bestowed by kings, they became the holy teachers of royal families (Rājaguru). This further enhanced their influence amongst common laity leading them to build grand Jain temples complexes having educational institutions to impart education on Jain doctrine, philosophy and gained control over other educational institutions imparting formal education in social, political, literature etc. Graduates of all such educational institutes did some exemplary works in their respective fields of sociology, literature, religion etc. This was the second stage of the Bhaṭṭārakas tradition which started around V.N. 784. Earlier ācāryas during this stage of development used to live naked but in later stages they started wearing clothes as well around Vikram era 13th century.
The chronology of ācāryas of this stage of Bhaṭṭāraka tradition is available starting with Ācārya Vīra Sena's (V.N. 1300) teacher, Bhaṭṭāraka Candra Sena till the 52nd Bhaṭṭāraka Vīra Sena (V.N. 14061465).
Third stage of Bhaṭṭāraka tradition
The third stage of Bhaṭṭāraka tradition started with initiating the young monks in Jain traditions with clothes (a marked departure of shedding all clothes) and still practicing all the five major vows and later on accepting the post of chief of a maṭha (temple complex with residences, educational institutions, kitchen etc). This third stage of Bhaṭṭāraka tradition started in 1110 - 1120AD (V.N. 1637-1647) by Mahāmaṃḍaleśwara Ācārya Māgha Nandi of Kolhapur. He was the royal religious teacher of the King Gaṇḍarāditya (Śilāhāra dynasty) of Kolhapur. Ācārya Māgha Nandi with the support and assistance of King Gaṇdarāditya and his chief adviser Nimba Deva got 770 very bright, intelligent, strong young men from very good families as his disciples to impart education and training. Ācārya Māgha Nandi first initiated them in Jain monkhood with clothes i.e. monks in mental state before starting to educate them. He imparted the highest levels of education in Jain doctrine to these 770 students. During and after education, Ācārya Māgha Nandi picked the brightest and the first amongst all 770 disciples, monk Siṃha Nandi and anointed him to the post of ācārya (first ācārya of the third stage of Bhaṭṭāraka tradition). On this auspicious occasion of anointment of Ācārya Siṃha Nandi, King Gaṇḍarāditya presented him with very valuable and precious śibikā jewels studded whiskbrooms (Picchi), whisks, a canopy (chatara) as royal emblems. He also organized a royal procession of Ācārya Siṃha Nandi to be taken out in the city to further enhance his (Ācārya Siṃha Nandi's) influence and endowed him royal powers to manage and administer the four fold Jain congregation.
Ācārya Māgha Nandi had imparted the highest level of education to his 770 disciples in scriptural knowledge, astrology, logic etc and sent them all over India as preachers teachers of Jainism. He further established 25 seats of power of Bhaṭṭārakas all over India and anointed his disciples from this group to these positions. Thus due to strenuous efforts of Ācārya Māgha Nandi, the Bhaṭṭāraka tradition became a potent, powerful and respected Jain tradition in major parts of the country.
A detailed review of all historical and literary evidences lead us to infer that this event was of extremely large historical importance i.e. Ācārya Māgha Nandi, with the active and full support of King Gaṇḍarāditya of Kolhapur and his adviser Nimba Deva, mobilised 770 bright young disciples for initiation as clothed Jain monks and then providing highest levels of education to these disciples.; followed by creating 25 seats of power of Bhaṭṭārakas all over the country and anointing his disciples as the Bhaṭṭārakas on these seats. All these happened during the latter part of 11th century AD and early part of 12th century AD.
It will not be out of place to say that Bhaṭṭāraka tradition of that period did a yeomen service to keep Jain tradition and religion alive and prosper; even though they did drift from the basic code of conduct as prescribed in scriptures for the śramaṇas.
