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attempt one and although I undertake the task with an inward sense of natural misgiving, I have full confidence in the fact that whatever is projected from the mind and heart of so illustrious an author as Muni Maharaja Shri Nyaya Vijayaji, a worthy disciple of the renowned Achārya Shri Vijaya Dharma Suri, must have that perfection which his deep learning and high moral conception of life guarantee. All throughout the work ( the text as well as English & Gujarati notes ) there breathes a spirit of toleration, a rare virtue amongst religious controversialists. The author has undoubtedly realised that a religion is after all, a means to an end and the end is God, the Truth, the Absolute, the Brahman, the Final Cause, the Jina or whatever pamo we assign to that final spiritual condition which we try to attain. In the fundamental identity of all religions we must seek our refuge if we desire to advance spiritually. Time has now arrived when we have to recognise that through their various religions, men are aiming at the same thing, are seeking the same goal and are bound upon the same glorious quest, the realisation of Atman or Adhyatmic Tattva. The author has wisely called his work Adhyatmatattvāloka. We have to turn searching gaze on the inconstant flight of the phenomenal world in order to find out what is the unchangeable and the constant therein. There are three paths, the Hindu Shastras say, to do this, Grānamarga, Bhaktimarga & Karmamarga or as our Jain brothers would say; Gnāna, Darshana and Chāritra. It is wrong to say we have souls or Atmas. The better way of putting it is that we are souls and have bodies and these bodies owing to the grossness of their atomic or molecular conditions hinder us from true realisation of our Being. What we have to do is to remove these obstacles by purifying our bodies. The book fully deals with these processes of purification current in all religions from their special Jaiq aspect. Yoga, Dhyāna, KashāyaJaya etc., which are simply names of these processes are admirably
