पण्डित आशाधरजी द्वारा प्रयुक्त पारिभाषिक शब्दावली और उनकी विवेचना
By डॉ. संजीव प्रचण्डया ' सोमेन्द्र'
Summary
The article examines the technical terminology used by the 13th-century Jain poet and scholar Pandit Ashadharji in his works. It notes that Jain literature, written in Sanskrit, Prakrit, and Apabhramsha, has significantly enriched Hindi literature. Ashadharji composed in various genres, including *Sagar Dharmamrit*, *Jinayajnakalp*, *Anagar Dharmamrit*, *Prameya Ratnakar*, *Bharateshwarabhudaya*, *Gyan Deepika*, *Rajimati Vipralambha*, *Adhyatma Rahasya*, and commentaries on *Bhupal Chaturvinshatika* and *Aradhanasar*. The article focuses on his definitions of key Jain terms. For *Parameshthi*, meaning supreme or worshipful, he identifies the five supreme beings: Arhat, Siddha, Acharya, Upadhyaya, and Sadhu. He equates the supreme state with the pure soul itself. *Tirthankara* is defined as one who creates a *tirtha*, a ford across the ocean of rebirth, which Ashadharji identifies with the three jewels of right faith, knowledge, and conduct. The five auspicious events (*Panchakalyanaka*) in a Tirthankara's life are gestation, birth, renunciation, enlightenment, and liberation. *Nirvana* is explained as the extinguishing of all karmas, leading to eternal bliss, while *Moksha* is the complete release from all karmas. *Arhat* is a living omniscient being with a body, whereas *Siddha* is a formless, liberated soul. *Yogi* is defined as one who practices the eightfold yoga, achieving a state of unwavering focus on the self. *Stavan* is praise, particularly of the twenty-four Tirthankaras. *Shruta* is scriptural knowledge derived from the divine sound, and Ashadharji notes
Conclusion
This analysis of Pandit Ashadharaji’s terminology reveals the profound depth of Jain philosophical and literary traditions. By systematically defining key terms like Parameshthi, Tirthankara, and Nirvana, the document demonstrates how Ashadharaji’s work serves as a crucial bridge between classical Jain concepts and accessible scholarly understanding. The implications are significant: his precise definitions clarify doctrinal distinctions, such as those between Arhat and Siddha, while reinforcing the centrality of self-realization and ethical conduct in Jain practice. Ultimately, this terminological study underscores Ashadharaji’s lasting contribution to preserving and elucidating Jain culture, ensuring that these foundational concepts remain vital for both academic study and spiritual pursuit.