Bhattarak Sampradaya

Here's a comprehensive summary of the Jain text "Bhattarak Sampradaya" by V.P. Johrapurkar, based on the provided pages:

Book Title: Bhattarak Sampradaya (भट्टारक-सम्प्रदाय) Author: Prof. V.P. Johrapurkar, M.A. Publisher: Gulabchand Hirachand Doshi Jaina Samskriti Samrakshaka Sangha, Sholapur Publication Year: 1958 Series: Jīvarāja Jaina Granthamālā, No. 8 Price: Rupees 8 only

Core Subject: The book provides a detailed historical account of the Bhattaraka Pithas (seats of authority for Bhattarakas), with a particular focus on Western India, Gujarat, Rajasthan, and Madhya Pradesh. Bhattarakas were a distinct class of Jain ascetics who held a position of religious and administrative leadership, often managing temple estates and wielding significant influence.

Key Aspects Covered:

1. The Bhattaraka Tradition:

   • Bhattarakas were not ordinary ascetics (Munis or Yatīs) but assumed a role akin to religious rulers, similar to the Sankaracharyas in the Hindu tradition.
   • They managed large donated estates and held supreme authority in religious matters.
   • The tradition existed in both Digambara and Svetambara sects.
   • The book primarily focuses on the Digambara Bhattarakas, detailing the history of various seats (Pithas) associated with different Gaṇas (sub-sects or lineage groups) and Gachchhas (further divisions).

2. Geographical Scope and Seats:

   • The book details the history of fifteen seats of Digambara Bhattārakas, primarily located in Western India, Gujarat, Rajasthan, and Madhya Pradesh.
   • Senagaña: One seat at Kāranja (District Akola, Berar).
   • Balātkāra Gaṇa: Ten seats at Jaipur, Nagore, Ater, Ider, Bhanpur, Surat, Jerhat, Kāranja, Latur, and Malkhed.
   • Kāsthāsargha: Four seats at Hisar, Surat, Gwalior, and Kāranja.
   • The book acknowledges that other seats existed (e.g., Kolhapur, Mudbidri, Karkal, Humbuch, Sravan Belgola) and mentions plans to cover them in a subsequent volume.

3. Time Period:

   • While traditional accounts trace the lineage back to early centuries after Mahāvīra, concrete historical references to these seats start from the 8th century AD.
   • The traditions became more established and continuous from the 13th century AD up to the present day.
   • The book analyzes sources chronologically, noting the emergence of Senagaña mentions from the 9th century, Balātkāra Gaṇa from the 10th century, and Kāsthāsargha from the 8th century.

4. Literary Contribution:

   • This volume references approximately 400 compositions by various Bhattārakas.
   • The literature primarily includes epics, stories, and texts for worship (Stotras, Ārtīs, Jaimālā).
   • These works are often summaries or adaptations of earlier Puranic texts like Raviṣeṇa's Padmapurāṇa and Jinasena's Mahāpurāṇa.
   • Works were written in Sanskrit, Prakrit, Apabhramsa, Hindi, Marathi, Gujarati, and Rajasthani.
   • Notable authors mentioned include Sakalakirti (of Ider) and Śrutasāgarasūri.
   • References are also found to works on grammar, astrology, logic, medicine, mathematics, etc.

5. Contribution to Art and Architecture:

   • The installation of images was a significant activity of the Bhattārakas.
   • These ceremonies served as major social and religious gatherings, enhancing the Bhattārakas' prestige.
   • Titles like "Sanghapati" and "Seth" were conferred upon chief donors.
   • A remarkable event mentioned is the installation of over a thousand images by Jinachandra of Delhi-Jaipur branch in Samvat 1548 (1492 AD).
   • Images were made of stone and metal, with an increasing trend towards metal images. Common figures include Tirthankaras, Yakshas, Yakshinis (like Padmavatī), Kṣetrapālas, and Gurus.
   • Temples, pillars, and monuments were also significant parts of their work.

6. Preservation of Knowledge:

   • A crucial role of the Bhattārakas was the preservation of manuscripts.
   • They ensured the study and copying of ancient works on various subjects, including grammar, medicine, and mathematics.
   • Donations of manuscripts were common during Udyāpana ceremonies.

7. Social and Religious Practices:

   • Asceticism and Authority: While ascetics, they also functioned as rulers, often referred to as "Rājaguru" (royal guru). They utilized royal insignia like palanquins, umbrellas, and whisks, and wore ornate clothing. Their commutation (Kamandalu) and whisk (Picchi) sometimes incorporated gold and silver.
   • Vastra-dhāraṇa (Wearing Clothes): The practice of wearing clothes, a point of contention between Digambara and Śvetāmbara traditions, was adopted by Bhattārakas, albeit with the philosophical adherence to nudity at the time of initiation or death. This was a distinguishing factor from traditional Digambara Munis.
   • Mathas and Temples: Bhattarakas established Mathas (monasteries) and managed temples, often acting as centers for social functions.
   • Pilgrimages: They organized large-scale pilgrimages.
   • Miraculous Powers: Bhattārakas were believed to possess miraculous powers gained through mantras, such as walking on air or making stone images speak.
   • ** Caste Influence:** Despite their ascetic status, Bhattarakas were influenced by the caste system, with specific castes often associated with particular seats.
   • Interactions with Other Sects: Disputes with Vedic scholars, Śvetāmbaras, and the Terapantha are noted.
   • Relationship with Rulers: While no kings were Jain during this period, Jain ministers existed. Bhattārakas maintained relationships with both Hindu and Muslim rulers, with Emperor Akbar receiving special mention for his sympathetic attitude.

8. Key Figures and Contributions:

   • The book highlights prominent Bhattārakas like Sakalakirti, Śubhachandra, and Jinachandra, whose works and activities were significant.
   • The text details the lineage and contributions of numerous Bhattārakas, their disciples, literary works, temples, castes, rulers they interacted with, and places associated with them. The figures mentioned are substantial (around 400 Bhattārakas, 175 disciples, 309 compositions, etc.).

9. Origin and Development of the Tradition:

   • The book traces the historical development of the Bhattaraka tradition, distinguishing between the early "developmental" phase, the "organizational" phase, and the later "self-preservation" phase which led to the rise of the Bhattarakas.
   • The establishment of Pithas often stemmed from regional differences and specific practices.

10. Methodology and Sources:

    • The author relied on epigraphs (inscriptions on stone and copper plates) and literary sources like Pāṭṭāvalīs (lists of lineage heads), colophons in manuscripts, and temple inscriptions.
    • The book systematically presents collected inscriptions (766 in total), their Hindi translations, and historical commentary.
    • The work is structured to be accessible, with alphabetical indexes for names, works, temples, castes, rulers, and geographical locations, along with maps.

11. Editor's and Publisher's Notes:

    • The book is dedicated to the memory of Brahmachari Jīvarāja Gautamchandra Doshi, the founder of the Jīvarāja Jaina Granthamālā, who made a significant donation of his entire property to the "Jaina Samskriti Samrakshaka Sangha" for the preservation and propagation of Jain culture and literature.
    • The General Editors Dr. A.N. Upadhye and Dr. H.L. Jain guided the series.
    • The editor acknowledges the contributions of various scholars and individuals who provided materials and support.

Overall Significance: "Bhattarak Sampradaya" is a foundational work for understanding a significant, yet often overlooked, aspect of medieval Jain history. It meticulously documents the rise, practices, literary output, and socio-political influence of the Bhattaraka institution, highlighting their role in preserving and propagating Jainism during a transformative period in Indian history. The book emphasizes the Bhattārakas' dual role as religious leaders and administrative figures, their interactions with contemporary society and rulers, and their contribution to Jain art, literature, and preservation of knowledge.