| Part of a series on |
| Jainism |
|---|
 |
A Bhaṭṭāraka (Jain Prakrit: भट्टारक "holy one") heads traditional Digambara Jain institutions. He is responsible for training scholars, maintenance of libraries, managing endowments, presiding over installation ceremonies and running Jain institutions.[1]
The term bhaṭṭāraka was used for Virasena, Bhadrabahu and other notables.[2] It has also been used for the Tirthankaras.[3] It was in the past used for leaders of religious orders in Shaivism, Buddhism and other groups, but currently it is applied to heads of Digambara Jain institutions. Unlike a Digambara monk, a bhaṭṭāraka wears an orange robe, stays in a single place and is involved in management of assets of the institution.[citation needed]
Several of the Bhattarak seats were termed "Vidyasthana" i.e. centers of learning. These include Jaipur, Delhi, Gwalior, Ajmer, Nagaur, Rampur-Bhanpura, Karanaja, Surat, Kolhapur, Jinakanchi, Penukonda, Malkhed, Vijayanagara, Varanga and Hummacha.[4]
The role of a bhaṭṭāraka is described by Brahm Gyansagar, a disciple of Bhaṭṭāraka Shribhushana of Kashtha Sangh Nanditat Gaccha in seventeenth century of the Vikram era, while describing the six components of the Jain Sangha:[5]
भट्टारक सोहि जाण भ्रष्टाचर निवारे, धर्म प्रकाशे दोइ भविक जीव बहु तारे
सकल शस्त्र संपूर्ण सूरिमंत्र आराधे, करे गच्छ उद्धार स्वात्मकार्य बहु साधे
सौम्यमूर्ति शोभाकरण क्षमाधरण गंभीरमति, भट्टारक सोहि जाणिये कहत ज्ञानसागर यति
, lit. '९'
Bhaṭṭāraka sōhi jāṇa bhraṣṭācara nivārē, dharma prakāśē dōi bhavika jīva bahu tārē| Sakala śastra sampūrṇa sūrimantra ārādhē, karē gaccha uddhāra svātmakārya bahu sādhē| Saumyamūrti śōbhākaraṇa kṣamādharaṇa gambhīramati, bhaṭṭāraka sōhi jāṇiyē kahata jñānasāgara yati.
"Thus a bhaṭṭāraka illuminates both dharmas, is an expert in all scriptures, has the authority to recite the suri-mantra (to consecrate an image). He is also responsible for preserving the order. He is the head of the six limbs of the sangha: shravaka, shravika, pandita (brahma), muni (maha vrati), aryika and Bhattaraka."
Many of the bhattarakas were prolific authors.[6] They wrote hundreds of original books and commentaries on various subjects, in Sanskrit and in local languages. All existing Jain manuscripts available today owe their preservation to the libraries maintained by Bhattarakas. They trained and supported pandits. Until modern times, all pratishthas were supervised by them or pandits (such as Raighu)designated by them.[citation needed]
Once bhaṭṭārakas were common all over India,[7] but currently, they are present only in South India, with the exception of a new Bhattaraka seat at Hastinapur. Famous bhaṭṭāraka seats include:
Bhaṭṭāraka seats existed at the following places until recent centuries:[8]
The Terapanth movement arose in 17th century because of opposition by elite householders to Bhattarakas. Still many Bhaṭṭāraka seats in North India existed until the beginning of the 20th century. In some locations disputes arose and the reformists opposed existing Bhattarakas because they did not display the scholarship expected, or disapproval of their spending of the institutional funds.[9] Many Bhattarakas were unable to find suitable disciples to take their place after them.
A new Bhattaraka seat has again come into existence at Hastinapur presided by Bhattaraka Ravindra Kirti.[10]
There are several theories of how the modern Bhattarka institution originated.
In its modern form, with the Bhattaraka as an orange-robed advanced layman, its founding is often attributed to Prabhachandra of Mula Sangh, Balatkara Gana Saraswati gachchha, who travelled from Pattana (Gujarat) to Delhi, where he was anointed in a ceremony as the first Bhattaraka of Delhi. He was invited by the ruler of Delhi, who is identified as Muhammad Bin Tughlaq.[11]
However Shrutasagara, in his commentary on Shatprabhrita, mentioned Prabhachandra's predecessor Vasantakirti as having adopted body coverage first.[12] The lineage linking Vasabtakirti and Prabhachandra is given as following (see Balatkara Gana):
Originally the wearing of clothes was regarded to be an exception to be used when going out.[13] Until recent time, many Bhattarakas used to discard clothing within the monastery on specific occasions like eating, image consecretion or initiating another Bhattaraka.[14][15]
