Bhattarak Parampara

Here's a comprehensive summary of the provided Jain text, "Bhattarak Parampara" by Biharilal Jain, focusing on the evolution and context of the Bhattarak tradition within Jainism:

The text "Bhattarak Parampara" by Dr. Biharilal Jain explores the historical development of the Bhattarak tradition within the Digambara sect of Jainism. It posits that understanding the Bhattarak lineage necessitates an examination of the practices of both Digambara and Shvetambara monastic traditions, particularly the "Chaityavasi" (temple-dwelling) monks.

Key Concepts and Historical Context:

• Chaityavasi vs. Vanavasi Monks: Jain monasticism historically featured two main streams:

  • Vanavasi (Forest Dwellers): Monks who lived in forests, focused on self-contemplation and spiritual practices.
  • Chaityavasi (Temple Dwellers): Monks who resided in temples, engaged in the protection of temples, idols, and scriptures, and participated in social activities.
  • The text highlights that in the Shvetambara tradition, current "Yati" represent Chaityavasi, while "Samvegi" represent Vanavasi. For Digambaras, Bhattaraks are the representatives of the Chaityavasi tradition, and naked monks represent the Vanavasi tradition.

• Shvetambara Chaityavasi:

  • The practice of temple dwelling among Shvetambara monks began around the 8th century CE (Veer Nirvana Samvat 882 / Vikram Samvat 412).
  • Initially, the allowance for monks to wear simple clothes for modesty gradually became a norm.
  • These monks became involved in social work, temple maintenance, and scriptural preservation.
  • There was a strong opposition from some Shvetambara monks who believed that such social involvement led to laxity in spiritual practice, citing the "Shithilachar" (laxity in conduct) of Chaityavasi monks as described by Acharya Haribhadra.

• Digambara Monks and Early Signs of Chaityavasi Tendencies:

  • While the term "Chaityavasi" is not explicitly used for Digambara monks in their scriptures, the text argues that similar tendencies and practices existed.
  • Acharyas like Kundakunda and Pt. Ashadhar criticized monks involved in worldly affairs like arranging marriages and engaging in agriculture or trade, likening them to animals. This indicates the presence of monks deviating from the strict path of nakedness and self-renunciation.
  • The text cites evidence from scriptures like Devasena's "Darshansara," which identifies certain "Sanghas" (like Dravida, Kashtha, and Mathur) as "Jainabhasas" (false Jains), suggesting a departure from traditional conduct.
  • Inscriptions from the 11th-12th centuries CE show that Digambara monks did reside in temples ("Vasati" or Jain temples) and received land and gardens as donations, mirroring Chaityavasi activities.

• The Term "Bhattarak":

  • The exact origin and adoption of the term "Bhattarak" for Jain monks are difficult to pinpoint due to the lack of a structured history of the Jain monastic orders.
  • Etymologically, "Bhattarak" derives from Sanskrit and means "revered," "respected," "acharya," "lord," or "master."
  • The term is found in Jain Agamas (like Acharanga Sutra) with the meaning of "revered." In Sanskrit drama, it evolved to signify "master" or "king."
  • Literary references, such as in Swayambhu's Paumacariyam (around the 8th century CE), mention "Sagarbudhi Bhattarak," indicating that by this period, Jain monks were being addressed as "Bhattarak" and engaged in worldly activities like fortune-telling.
  • Historical records, including colophons of commentaries (like Dhavala and Jayadhavala) and Pattavalis (lists of lineage holders), frequently use "Bhattarak" to refer to learned and accomplished monks from the 8th century onwards. It became a common appellation for monks with significant knowledge, conduct, and literary achievements.
  • Initially, it was an honorific title, but by the 13th century, it became strongly associated with specific monastic orders and their leadership.

• The "Bhattarak Parampara" and its Precursors:

  • The text argues that the practices that later characterized the Bhattarak tradition were already present in the Jain Sangha for centuries before the formal establishment of the Bhattarak lineage. These included:
    1. Monks residing in temples or vasatis.
    2. Monks assisting in the religious activities of lay followers (shravakas).
    3. Organizing pilgrimages.
    4. Undertaking temple renovations and accepting donations of land.
    5. Wearing clothes in specific circumstances.
    6. Preserving ancient texts and engaging in literary creation.
  • These practices were integrated into the evolving monastic life, leading to the development of the Bhattarak tradition, which essentially consolidated these Chaityavasi-like tendencies.

• Justification for Wearing Clothes:

  • While Shvetambaras always had monks who wore clothes, the practice in Digambara monasticism was a significant departure.
  • The text suggests that the need for monks to wear clothes arose partly due to the social climate. By the 13th century, with the increasing influence and potential threat of Muslim rule, monks may have started wearing clothes for modesty and protection.
  • Shrutsagar Suri, in the 16th century, mentions Shri Vasantakirti (around 13th century CE) who made an exception for monks to wear clothes in a specific fort to avoid harassment by the naked monks being targeted by the mlechhas (outsiders).

• Decline of the Bhattarak Tradition:

  • While Bhattaraks were initially revered as ideal monks, over time, their "peethas" (seats of authority) became associated with material wealth.
  • The Bhattarak pontiffs reportedly became involved in "swachhand pravrittiyan" (unrestrained or licentious activities), leading to a decline in their influence and spiritual standing.
  • Today, there are many Bhattarak seats, but their significance within the Digambara community has diminished.

In essence, "Bhattarak Parampara" traces the lineage of the Bhattaraks from the early integration of temple-dwelling and social engagement by monks within Jainism. It highlights how these evolved practices, initially resisted by some purists, eventually coalesced into the Bhattarak tradition, which, despite its initial reverence and scholarly contributions, eventually faced decline due to materialization and deviations from strict monastic ideals.