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Jainism -the Philosophy ~ ❖ BHATARKHA TRADITION: ❖
There are seen five phases in the Jaina ascetism. These include Brahmacharya, Kshullakha, Ailaka, Digambara and Aryika. These ascetics were traveling continuously from one place to another. Hence they did not require mutt, the residential place to stay permanently in a single place. In the later days a sect of ascetics called Bhattaraka (or Bhattarakha) Swami evolved to take cognisance of Shravaakas to lead them through right path. This distinct sect of ascetics were assigned with the duty of taking Shravakas in the path of dharma. It is found mainly among the Bispanthi sub-sect of Digambars. Bhattarakhas are regarded as religious teachers by the Bispanthis. The terms Batara, Balara, Battora and Bhattaraka used in various occasions imply as the most honoured, revered teacher or seer. It also implies the symbol of merit of scholarship and erudition. Bhattaraka has given rise to another term Pattacharya signifying the head of the Mutt. The term Panditacharya is equivalent or alternative to Bhattaraka. The inscription of Rona dated A.D. 1111 has mentioned the study of the religion and tradition as Battavrutthi. These words are used as a suffix in front of the names of king, guru and other senior people. Nagaverma II, the renowned Jain poet has also cited the same. These words denote eminence of the kings, where as the symbol knowledge and scholarship of the ascetics. Bhattarakhas usually belonged to a particular Sangha/Gana/Gachha. Tirthankaras are also addressed as Bhattarakhas as they have attained kevalagnana.
The tradition of Bhattarakhas has paved the way to combat the challenges posed by the advent of Muslim rule in India. The nudity was the mainstay which the Digambara Jaina ascetics was to face during their regime. The tradition resisted the attack by these people to a considerable extent and saved the religion from destruction.
A specific subsect was identified with Bhattaraka exclusively- Devendrakeerthi of Huncha - with Bogars, Charukeerthi of Moodabidri with Upadyay and also Charukeerthi of Shravanabelagola with Vaishyas. However Bhattarakhas belong to all Jains irrespective of caste and locality. One can observe the ablation of subcastes and group system among Jains.
Bhattaraka vows the responsibility of propagating adhyatmic life and uplifting society through religion and education. He strives hard for the propagation of dharma, education and guides the people on these lines. Bhattaraka is also entitled and expected to follow Nigrantha sadhu stage at the terminal stage of his life. Bhattaraka leads the life pattern of Rajaguru with all the paraphernalia i.e. royal honours and privileges. He is honoured by all the sects of people in the society. They evince keen interest in the development of art literature, architecture and sculpture and also the performing arts such as music, dance or drama. Bhattaraka is mainly concerned with religious preaching and propagation. However the additional responsibilities of maintaining the holy place was bestowed upon. A radical change was observed in the 12th and 13th century with the advent of foreign rule.
The Bhattarakhas are regarded as superior to the common people and inferior to munis. In the earlier years the Bhattarakas assumed nudity. However with the advent of changes in time and space they started wearing clothes. They also possess a water canteen (kamandala) and a tuft of peacock feathers. They used to walk bare feet and move from place to place, but later stayed at a single place. They exercise control over society. It requires greater preparation, devotion and dedication to fulfill the needs of Gurupeetha and the people. They consume food only once a day, stay in a single place during chaturmas and finally assume the state of nigrantha. They observe the rituals strictly and also advise others to follow the same method of living. They are endowed with the responsibility of propagating the religion, construction of new temples, restoration of the old built by shravakas and also to safeguard the offerings to those temples. They also organise pooja celebrations, installation of Jain idols, conducting the rituals of worshipping the Jina and protecting literary works.
They personify sacrifice, learning capacity, literary interest and organisational abilities. The organisation of religious conferences, collecting and publishing religious works, protecting classic works of the religion are the duties rested with them. Bhattarakhas are the religious heads like the kings ruling their domain. This lead to the tradition of observing the throning ceremony of Bhattarakhas as that of the kings. Strictly speaking Bhattarakhas are the transformed personalities from Digambara munis and for which the society was also responsible to some extent. The Bhattarakhas are also called as Deva, Muni, Acharya, Bhata, Guru and Pandit.
Below are given the names of some of the Bhattarakas of the present times:
Parama Pujya Swasti Sri Charukeerthi Bhattarakha Maharaj - Shravanabelagola, Karnataka.
Parama Pujya Swasti Sri Lakshmisena Bhattarakha Maharaj - Kolhapur, Maharashtra.
Parama Pujya Swasti Sri Jinasen Bhattarakha Maharaj - Nandani, Maharashtra.
Parama Pujya Swasti Sri Lalithakeerthi Bhattarakha Maharaj - Karkala, Karnataka.
Parama Pujya Swasti Sri Bhuvanakeerthi Bhattarakha Maharaj - Kanakagiri, Karnataka.
Parama Pujya Swasti Sri Bhanukeerthi Bhattarakha Maharaj - Kambadahalli, Karnataka.
Parama Pujya Swasti Sri Dhavalakeerthi Bhattarakha Maharaj - Arahanthagiri, Tamil Nadu.
Parama Pujya Swasti Sri Devendrakeerthi Bhattarakha Maharaj - Hombuja, Karnataka.
Parama Pujya Swasti Sri Dharmasena Bhattarakha Maharaj - Amminabhavi, Karnataka.
Bibliography:
1. Kalyananda Haadi: Ed.Dr.Siddalinga Pattanashetty (1999)
2. Shravanabelagola Srigalavara Bashana Sangraha: Ed. A.Shantharaja Shastry (1932)
3. Shravanabelagola Ondhu Samikshe: Ed. Dr.G.S.Shivarudrappa (Bangalore University Publication, 1983)
4. Gommateshvara Commemoration Volume: Ed. Dr.T.G.Kalghatgi (Published by: S.D.J.M.I. Managing Committee Shravanabelagola, 1981)
5. Dhavala Teertha - 1995: Ed.Sri Jeevandharkumar Hotapeti (Published by: S.D.J.M.I. Managing Committee Shravanabelagola, 1981)
6. Dhavala Teertha - 1996: Ed.Sri Jeevandharkumar Hotapeti (Published by: S.D.J.M.I. Managing Committee Shravanabelagola, 1981)
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Jainism -the Philosophy ~ ❖ Daily Routine Of a Digambara Monk ❖
A monk who has renounced the world is without a home and without possessions and therefore moves around completely naked. The only objects he is allowed to carry are a kamandalu, water-pot, and a pinchi, a fly-whisk of peacock feathers. To practice a strict and severe ascetic life, a monk always lives in the company of other monks. Normally a monk gets up before sunrise to carry out his daily routine. In an open field he finds a clean patch of ground devoid of insects, to perform his daily necessities. After washing his hands and feet (a monk is not allowed to take a bath) he comes back to his monastic chamber where he undertakes his daily samayika or study of texts and sits in meditation to identify his faults such as negligence in behavior towards living creatures. After this he goes to a nearby temple to perform chaityavandana or worship of the jina. On return he goes out for food to any of the shravakas (people of the Jain family) house for food. A monk keeps the thumb and the four fingers of his right hand joined together while resting on his shoulder. This is called ahara mudra. If he loses this posture on his way to the host-house-holder he is not supposed to eat on that day. This way the monk does not rest assured about the pleasure of obtaining food. A Digambara monk eats in standing posture from the hollow of his hands. The standing posture is prescribed because if a monk cannot stand anymore due to old age or illness the body is to be discarded by fasting till death (called as Salekhana). For eating or drinking he does not use any pots or pans. He eats the prescribed vegetarian food irrespective of preference. After having eaten, the monk goes back to the temple to practice samayika for at least 48 minutes in order to train his mind so that neither pain nor joy may affect him. If he then does not continue his journey on the same day he stays on and his admirers, the lay-community, gather around him to listen to his preaching. Afterwards the monks read together some scriptures or enter into religious discourses.
The monks usually spend the night in a windowless cell near the temples. In summer they sleep on the 'floor', in winter on a flat wooden board, covered with straw only. In case they feel cold they help themselves with yoga practices which warm up the body.
A monk should wander around in the dry season. He should not get used to one place, should be without a house and without any attachment During the four monsoon months, however, he should stay at one place together with his Acharya, master. because at this time the growth and development of vegetation and insects are rapid. While wandering, a monk is not allowed to use any vehicle or boat. He has to walk barefoot, avoiding big streets where possible. To cross rivers he walks along the bank till he finds a ford where he is able to cross over. But the water should not be deeper than the level of the knees. Also, he is not allowed to swim.
All Digambara munis have to pluck out the hair four times a year. This is done mostly in front of the lay-community of the village. First they rub ashes on their head, then they pluck out the hair in bunches. In case a muni is too old or too weak for this, he asks somebody to pull out his hair. Nowadays these tasks are performed by the temple administrators with great pomp. The hair is collected in cups and is auctioned to devotees for high sums. When a muni; is sick. he does not eat food or drink any water. Devotees surrounding him sing devotional songs in loud chorus. After his death the body is placed in a sitting posture in a wooden palanquin named chakdo. It is then taken around in a procession and cremated on a sandalwood pyre. According to old scriptures. however, the dead body of a muni should be put on a riverbank so that it is either washed away by the river or eaten by birds.
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@ Jainism -the Philosophy ❖ ❖ DIGAMBARA ASCETISM: In the Digambara Ascetism the monks are known as Muni or Muni Maharaj. They are organized in two different sanghas or groups which are known after the master of the group or Acharya. ❖
The one who wants to renounce the world on religious grounds, begins to qualify successively for the 11 basic vows. He starts to control his behavior, to abstain from violence, to practice truth, to abstain from possession and attachment, and to live a life of a celibacy. Thus disciplined over a period of time, a person prepares for renunciation. He approaches an Acharya or the head of a group of monks and asks his permission for diksha, initiation. If the candidate is a grown-up person devoid of bodily faults and has acquired the consent of his nearest relatives-parents or wife-he is given permission to renounce the world. The community gets together in a festive atmosphere. The candidate is dressed as a prince and taken out in a procession in a chariot or on an elephant. After that his head is shaved and he is offered the monk's attire. He is also given a new name which ends in such compounds as 'sagara', ocean; or 'ananda' joy; for example, 'santisgara " the ocean of peace, or 'vidyananda', joy of knowledge.
Among Digambara Ascetics three stages of monkhood can be distinguished. The monks of the first stage are called ksullaka and are permitted to wear two white clothes. Those of the second stage are ellaka and allowed to wear one loincloth. The monks of the final stage or the munis go naked. Also, different degrees of asceticism are expected during these three stages of monkhood. A ksullaka, for instance, is allowed to shave his head unlike the monks of the other two stages who have to pluck out the hair. A full monk eats once a day in standing posture, where as ksullaka may eat twice in sitting posture.
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