Ashadharji Aur Unka Sagardharmamrut

This document is a biographical and critical analysis of Pandit Ashadharji and his significant Jain work, Sagardharmamrut. Authored by Arya Suparshmati Mataji, it provides a detailed account of Ashadharji's life, scholarly contributions, and the philosophical depth of his writings, particularly Sagardharmamrut.

Pandit Ashadharji: Life and Scholarly Prowess

• Birth and Lineage: Pandit Ashadharji was born in V.S. 1235 into a highly respected and traditional Bagherwal family.
• Education and Residence: He was a resident of Dharanagar in the Mewar region, a renowned center of learning and culture. Despite originally being from Dharanagar, he was forced to relocate to Nalakachapur due to the invasions of Shahabuddin Ghori. Dharanagar, during his time, was a vibrant hub of scholars and artists, boasting institutions like 'Shardasadan'. Ashadharji himself pursued advanced studies in grammar and logic there.
• Holistic Knowledge: Ashadharji was a master of both Sanskrit and Prakrit languages. He extensively studied not only Jain scriptures but also non-Jain works on poetry, rhetoric, logic, and grammar. His expertise extended to Ayurveda and Yoga Shastra, evident in the numerous quotations and aphorisms from various disciplines found in his works.
• Respect from Non-Jains: His scholarship was so profound that even non-Jain scholars and rulers, such as Malwa King Arjundeva and the royal preceptor Mahakavi Madan, sought his guidance in poetics. Bilhana, the court poet of Vindhyavarma, also praised him highly.
• Literary Contributions: Ashadharji authored numerous significant works, including:
  • Prameyaratanakar
  • Bharateshwara-bhyudaya
  • Rajamati Vipralambha
  • Adhyatma-rahasya (an accessible text on Yoga)
  • Commentaries on Bhagavati Mulachara, Ishtopadesha, Bhupala-Chaturvimshati, Aradhana-sar, Amara-kosha, Kavyalankara, Sahasranama-stavan, and Ashtanga-hridaya.
  • Jina-yajna-kalpa (with commentary)
  • Trishashthi Smriti-shastra (with commentary)
  • Nitya-mahodyota
  • Ratnatraya-vidhana
• Influence and Recognition: His erudition was respected by both householders and ascetics. Revered monastic leaders (Bhattarakas) and munis sought knowledge from him. Muni Udaysena referred to him as 'Nayavishwachakshu' (the eye of all logic), and Madankirti Yatipati called him 'Prajapunj' (a repository of wisdom). He also taught logic to Vadindra Vishalkirti and theology to Bhattarak Vinayachandra, underscoring his unique scholarship in his era.
• Spiritual Inclination: Despite being a householder, Ashadharji lived a life of detachment. His indifference to worldly pleasures aided him in understanding the essence of Dharma. He possessed a natural devotion towards ascetics and their teachings, as indicated by the opening verses of his Sahasranama-stavan, which express his detachment from worldly pleasures and his desire to praise the compassionate divine. His use of the term 'Taddharmaraginam' (those devoted to that Dharma) for householders in the Mangalacharan of Sagardharmamrut highlights his profound foresight.

Sagardharmamrut and Angar-dharmamrut

• Significance of Sagardharmamrut: The text identifies Sagardharmamrut as the crowning jewel of Ashadharji's literary works. It is considered an "amrita kalasha" (pot of nectar) for individuals seeking spiritual liberation, dividing them into shraman (ascetics) and shramano-pasak (lay followers, also known as sagar and angar respectively).
• Angar-dharmamrut: This work details the conduct of ascetics (angar munis) and holds significant authority even among contemporary munis.
• Sagardharmamrut for Lay Followers: This text is divided into two parts and specifically addresses the Dharma for lay followers (sagars). Ashadharji himself authored a commentary on it called 'Bhavyakumudachandrika', which is praised for its insightful presentation and scholarly depth.
• Praise from Contemporaries: The text cites verses from Muni Munisuvrata Kavya by Arhadas and Purudeva Champu, which laud Ashadharji's teachings for illuminating the path to liberation from ignorance and attachment, comparing his words to a purifying collyrium for the eyes. Similarly, Bhavyajana Kantha-bharana praises his sayings as helpful to householders and munis fearing the cycle of birth and death. A legend suggests that 300 ascetics studied under him.

Core Teachings of Sagardharmamrut

The book outlines the principles of Jainism for lay followers, categorized by their level of commitment:

• Munis (Angar): Those who, after the subsidence or eradication of deluding passions (darshan-mohaniya and charitra-mohaniya), renounce worldly desires and completely abandon the five sins (himsa, falsehood, theft, unchastity, and excessive possession) are called munis or angars.
• Lay Followers (Sagar): Those with right perception (samyakdarshan) who renounce the five sins partially are called shravaks or sagars.

Sagardharmamrut meticulously describes the duties and disciplines for lay followers, including: * Primary Vows (Moolgun): The eight vows (ashta moolgun), the seven vices to be abandoned (sapta vyasan), and the twelve vows (dwadasha vrat). * Stages of Practice (Pratimas): Eleven stages of practice for lay followers, starting from the Darshan Pratima (stage of right perception) to the final Sallakhana (voluntary death by fasting).

Detailed Breakdown of Chapters:

• Chapter 1: Introduction to the Lay Follower: This chapter sets the stage by defining the lay follower's role, drawing parallels with the imbalance of bodily humors causing diseases. It emphasizes overcoming ignorance and attachment to sensual pleasures, which are rooted in mithyatva (false belief). It discusses the types of mithyatva and the causes for the attainment of samyakdarshan.
• Chapter 2: The Nature of the Lay Follower: This chapter focuses on the lay follower's characteristics, emphasizing the importance of righteous conduct. It highlights 14 specific qualities of a sagardharmadhari, including earning wealth ethically, respecting elders and virtues, speaking truthfully, balancing the pursuit of Dharma, Artha, and Kama, ensuring one's dwelling and spouse do not hinder Dharma, moderating diet and activities, associating with virtuous people, being intelligent, grateful, controlling senses, listening to Dharma, being compassionate, and fearing sin. It stresses the importance of purity in food, company, and thought for spiritual progress. The ultimate aim of a lay follower is identified as perfect Dharma, encompassing right perception, the five vows, three disciplinary vows, and sallekhana (peaceful death). Charity and worship are highlighted as essential duties.
• Chapter 3: Stages of Vow Observance (Pratimas): This chapter details the eleven stages of lay follower practice, beginning with the Darshan Pratima. It elaborates on the progressive abandonment of sins and transgressions (aticharas) at each stage. For instance, the Darshan Pratima involves the abandonment of mithyatva, injustice, and forbidden foods. It also discusses the importance of practicing vows without transgression, the need to adhere to societal norms while maintaining spiritual purity, and the role of the wife in supporting the husband's spiritual journey. It emphasizes moderation in pleasures and the need for righteous progeny.
• Chapter 4: Three Shalyas (Temptations) and the Five Vows: This chapter focuses on the necessity of being free from the three shalya (pride, deceit, and greed) for vow-keepers. It discusses the five primary vows (pancha anuva), three disciplinary vows (trigun vrata), and four training vows (shikshavrata) as the 12 secondary vows (uttar gun). It clarifies that the vow of abstaining from night meals, often considered a primary vow, is integrated into the vow of regulated consumption.
• Chapter 5: Disciplinary Vows (Guna Vrata) and Training Vows (Shiksha Vrata): This chapter elaborates on the guna vratas (directional vows, vow of abstaining from unnecessary sins, vow of regulated consumption) and shiksha vratas (vow of equanimity, vow of specific times, vow of periodical fasting, vow of charitable distribution). It explains how these vows reinforce the primary vows and contribute to the development of virtuous conduct. It delves into the specific transgressions associated with these vows and their implications. It also describes the five types of anartha-danda (unnecessary sins) and the 15 categories of khara-karma (laborious and sinful activities) that are renounced.
• Chapter 6: Daily Routine of a Lay Follower: This chapter outlines the ideal daily routine for a lay follower, from waking up early in the morning to engaging in prayer, study, and charitable activities. It emphasizes dedicating time for worship, introspection, and supporting the monastic community. It highlights the importance of mindful eating, recollecting the desire for renunciation, and contemplating the twelve reflections (dwadasha bhavana) and sixteen reflections (shodasha karan bhavana).
• Chapter 7: The Nine and Eleven Stages of Practice: This chapter further elaborates on the progressive stages of lay follower practice, including the nine pratimas and the eleventh stage which is divided into kshullak and ailak (ascetic categories). It details the specific observances and renunciations required at each stage, such as the practices of samayika, proshadhopavasa, and atithi samvibhanga.
• Chapter 8: Sallakhana (Peaceful Death): The final chapter discusses the paramount importance of sallakhana (voluntary cessation of life through fasting) as the ultimate success of a lay follower's vows. It describes the process of preparing for death, seeking guidance from spiritual preceptors (niryapakacharya), and relinquishing attachments to the body and worldly desires. It emphasizes the significance of righteous contemplation and the proper performance of sallakhana for attaining liberation or favorable rebirths.

Overall Contribution:

The book highlights Pandit Ashadharji's profound understanding of Jain philosophy, his ability to harmonize different scriptural perspectives, and his dedication to presenting the Dharma in a clear and accessible manner. His detailed descriptions of the pratimas and the specific transgressions associated with each vow are particularly noted as unique contributions. The text underscores Ashadharji's social consciousness and his commitment to fostering spiritual progression within the lay community and supporting the monastic tradition. Sagardharmamrut and Angar-dharmamrut are presented as timeless and authoritative guides for spiritual practice.