Jaina Philosophy and Religion

Author(s): Nyayavijay
Publisher: B L Institute of Indology

Page 15

TRANSLATOR'S NOTE
I was fortunate to have an opportunity to study Muni Nyayavijayaji's 'Jaina Darsana' as a student of Shri Mahavir Jaina Vidyalaya, Ahmedabad in 1952-54, since it was included in our curriculum. I was impressed by the lucid, cogent and non-sectarian presentation. It had a lasting effect on my mind. That urged me to know about the author Muni Nyayavijayaji (A.D. 1890-1970). He was a worthy disciple of that internationally renowned saint scholar Rev. Vijayadharmasūri who aroused interest of Western scholars in Indian culture in general and Jainism in particular. He was an embodiment of learning and love. He was imbued with the spirit of non-absolutism (anekānta). His penetrating insight could see the truth inherent in each and every religion and system. This was the reason why he was respected by the great personages of other religions, and the non-Jaina communities too devotedly requested him to spend four months of rainy season in their town. Muni Punyavijayaji, an eminent indologist, held him in high esteem. Even Shrimanta Maharaja Sayaji Rao Gaekwad, the then ruler of Baroda State, had great respect for his elevating wisdom and lofty character, and consulted him in religious matters.
He wrote nearly thirty works in Sanskrit. Nyāyakusumāñjali, his work on logic and philosophy, earned him Nyāyavisārada Degree. His Adhyātmatattvāloka was highly appreciated. It was praised by Mahavir Prasada Dvivedi, a noted man of literature, for its spiritual fervor and ideas. Pandits of Ujjain honoured him, praised his literary excellence and described him as an incarnation of Aśvaghoșa and Kālidāsa. In his last years he composed Kalyāṇabhārati in 534 Sanskrit verses. It expounds the philosophy of good living. Its appeal being universal, it won the praise of general readers, scholars and religious personages..
He wrote several works in Gujarāti. But the work entitled 'Jaina Darśana' is his magnum opus. It is extremely interesting both for the general reader and for the specialist in Jainism. The first will undoubtedly appreciate the effort made by the author to explain clearly the principles and spirit of Jainism, whereas the second will learn much from the treatment of many