[6] According to Jonardon Ganeri, Yashovijaya's intellectual biography can be seen as falling under three heads: an apprenticeship in Varanasi studying Navyanyaya, a period writing Jaina philosophical treatises using the techniques and methods of Navyanyaya, and a time spent writing works with a markedly spiritual and religious orientation.

One of the decisive events in the process leading to this transformation was Yashovijaya's meeting with Anandghan, a Jain spiritual poet and monk.

[7] After a career as a monk, philosopher, author, poet and logician, for almost 80 years, he died at Dabhoi, Gujarat in 1688 CE.

[6] Paul Dundas calls Yashovijaya as the last truly great intellectual figure in Jainism, who rose to fame on account of his learning and mastery of sophisticated logical techniques as well for his interest of mysticism in later life.

Haribhadra's reputation for being influenced only by the logical cogency of the doctrines and viewpoints (anekantavada) ultimately shaped Yashovijayas irenic but sometimes critical attitude towards other sects and traditions.

[9] Yashovijaya had not only studied all the great Śvetāmbara authors from the oldest to the latest, he was also well read in important Digambara works.

[10] In his famous work, Adhyatmopanisatprakarana he argued that no body of ‘theory’ (sastra), whether Jain or non-Jain, is to be accepted merely on the basis of sectarian interest.

We adopt a neutral attitude, he says, in the hope it leads to well-being (hita), just as someone who knows that one among a group of herbs is restorative but does not know which one it is, acts reasonably if they swallow the entire lot (16.8).

[16] He also confronted the Brahmin scholar Raghunatha Siromani, one of the greatest exponent of modern logic during his time, thus proving his extraordinary talent.

[7] Paul Dundas notes that, Yashovijaya also criticized the famous Digambara Jain monk Kundakunda for his more reliance on one standpoint.

He also strongly attacked the laity based Adhyatmika sect whose de-emphasis on the role of rituals and ascetics was derived from works of Kundakunda and his commentators.

Dundas notes that Yashovijaya enjoys a near talismanic figure for the contemporary Śvetāmbara monastic community and is identified with madhyastha or principle of neutrality.