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about them. Nowadays the terms 'Indian' and 'Bhāratiya’ are very often used but with a limited import. There are many writers who talk of Indian philosophy, but basically they do not go beyond the Vedānta of one school or the other. Whenever Panditji writes on any topic, it may be the theory of knowledge, the path of Yoga or the means of liberation, one finds in his writings a comprehensive study and a cosmopolitan outlook; and the material from the Brāhmanic, Buddhist and Jaina systems of thought is ably marshalled and relevently focussed with a view to elucidating a certain topic. The keen intellect of Panditji pierces to the very core of signification behind the varied terminology employed in different systems of Indian thought. In our land there are few Pandits who have such a vision as is evidenced by the writings of Pandit Sukhalalji.
It has become customary with our Pandits to find weak points in other systems than the one which they stand for and then criticise them with all the vehemence at their command, But Pandit Sukhalalji generally adopts the Anekānta mode of thinking and arguing, and he is an exception. As a Dārśanika he finds in different religions a common ground which is conducive to the welfare of humanity. He worthily represents the line of great Indian Dārsanika like Samantabhadra, Siddhasena, Haribhadra and Hemachandra. Panditji possesses an insatiable thirst for knowledge and is out for an earnest search for Truth.
Pandit Sukhalalji is one of the living authorities on Jainism. His studies in Jainism are all along carried on in the broad perspective of the Indian pattern of thought and learning His exposition of the Sanmati-tarka and the Tattvārtha-sūtra, his studies in the Jaina Karma doctrine, his elucidation of Yoga, his appraisal of the personalities of Vịşabha and Mahāvīra are solid contributions towards a sympathetic understanding of Jainism. Howsoever difficult a subject might be, in the hands of Pt. Sukhalalji its exposition becomes lively and thought-provoking. His interpretations of the Stutis of Siddhasena and of the Adhyardha-śataka of Mātrcheţa clearly show that here is a scholar who can put himself at the point of view of
or himself and try to understand the circumstancial setting and the world of thought and learning which were responsible for the mental makeup and literary expressions of the author.
Panditji has a typical method of study of his own. The realm of knowledge for him recognises no religious, racial, temporal and geographical barriers; and the human thought process, as he understands it, is a continuous and connected flow. Naturally, unlike most of the Pandits, with whom he shares a thorough grounding in traditional learning, he brings to bear upon his studies the modern instruments of the historical and compa
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