Short answer: Jain scriptures do not give a clear “starting date” for Ashta‑prakari (Ashta‑dravya) pūjā. It is a later ritual development based on Jain principles, not an original part of the āgamas in this exact form.

Below is what we can say with reasonable certainty, while staying within traditional Jain understanding:

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1. When did Ashta‑prakari pūjā start?

1. Time of Bhagwān Mahāvīr (6th cent. BCE)

- The focus was on samyak‑darshan, jñān, chāritra and internal worship (bhāva‑pūjā). - The āgamas talk of dravya‑pūjā and stuti, but not this precise “fixed list of 8 items” the way we do today.

1. Early image‑worship period (few centuries after Mahāvīr)

- Mūrti‑pūjā and dravya‑pūjā with water, sandal, flowers, etc. became common. - The idea of offering substances (dravya) to Tīrthankars definitely existed by then.

1. Later ritual systematization (medieval period)

- Over time, 8 main substances were standardized as one complete form of dravya‑pūjā. - Different ācāryas composed pūjā‑pāths explaining the spiritual meanings of each dravya. - Well‑known Śvetāmbara ācāryas (like Veervijayji, etc.) wrote Ashta‑prakari pūjās only a few hundred years ago, showing that the present detailed form is relatively late and organized gradually, not suddenly “started on one date”.

So, no exact historical date is given in Jain scriptures. We can only say:

• The practice of offering substances is very old.
• The fixed “8‑dravya” format is a later, organized form created by ācāryas to make dravya‑pūjā systematic and meaningful for laypeople.

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2. Why was Ashta‑prakari pūjā formed?

The purpose is not to “please” the Tīrthankar, but to purify the devotee’s own bhāva. Each of the 8 dravyas reminds us of one important Jain virtue or goal:

1. Jal (Water) – world as an ocean of saṁsār; aim to cross it through right faith, knowledge, and conduct.
2. Chandan (Sandal) – coolness and śānta bhāva; desire for pure knowledge and peace.
3. Pushpa (Flower) – purity and passionless life; our conduct should be as pure and fragrant as a flower.
4. Dhūp (Incense) – burning of karmas; wish that our good conduct spreads fragrance like incense.
5. Dīpak (Lamp) – keval‑jñān and removal of inner darkness (mithyātva, ignorance).
6. Akṣat (Rice) – grains that do not sprout; symbol of nirvāṇa, where no new birth arises.
7. Naivedya (Sweet food) – victory over greed; reminder that the siddha needs no food.
8. Phal (Fruit) – phala = mokṣa; final fruit of right effort is liberation.

So Ashta‑prakari pūjā started and spread to give a clear outer form to inner bhāva‑pūjā, using 8 simple dravyas that constantly remind us of 8 core spiritual ideas.

You can read a simple explanation of the meaning of each dravya here

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3. Digambar and Śvetāmbara view

• Both major mūrti‑pūjak traditions (Digambar and Śvetāmbara):

- Accept dravya‑pūjā and use 8 main dravyas in temple worship. - Have small differences in exact items and mantras, but the principle and symbolism are the same.

• Sthānakvāsī / Terāpanth (non‑mūrti‑pūjak Śvetāmbars):

- Do not perform dravya‑pūjā or Ashta‑prakari pūjā. - Emphasize only bhāva‑pūjā, recitation, and meditation.

All agree, however, that the highest worship is inner transformation; Ashta‑prakari is a helpful external aid, not the final goal.

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So:

• When? Gradually after Mahāvīr, especially in the image‑worship period; fully systematized in medieval times by ācāryas, not tied to one exact date.
• Why? To give a structured, symbolic dravya‑pūjā that constantly reminds householders of the path to mokṣa through 8 meaningful offerings.