Dvadasharam Naychakram Part 1 Tika

This comprehensive summary is based on the provided pages of the Jain text "Dvadasharam Naychakram Part 1 Tika," detailing its publication information, historical context, and the philosophical content of its initial chapters.

Publication Details:

• Title: Dvadasharam Nayachakram (द्वादशारं नयचक्रम्)
• Author of the Primary Text: Acharya Sri Mallavadi Kshama-shraman (आचार्यश्री मल्लवादिक्षमाश्रमण)
• Author of the Commentary: Acharya Sri Simhasuri Gani Vadi Kshama-shraman (आचार्य श्रीसिंह सूरिगणिवादिक्षमाश्रमण)
• Commentary Title: Nyayagamanusarini (न्यायागमानुसारिण्या)
• Publisher: Sri Jain Atmanand Sabha, Bhavnagar (श्रीजैन आत्मानंद सभा, भावनगर)
• Part: First Division (Prathamo Vibhagah), covering Aras 1-4.
• Editor: Muni Jambūvijayaji, disciple of Muni Shri Bhuvanavijayaji, grand-disciple of Acharya Sri Vijaya Siddhisurishwarji (मुनि जम्बू विजयः, शिष्यस्य पूज्यपादमुनिराजश्रीभुवनविजयस्य अन्तेवासी, प्रशिष्यस्य पूज्यपादमुनिराजश्रीभुवनविजयस्य)
• Publication Year: Vira Samvat 2492 / Vikrama Samvat 2022 / A.D. 1966 (वीरसंवत् २४९२ / विक्रमसंवत् २०२२ / ईवीसन १९६६)
• Edition: First Edition (Prathama Avritti), 750 Copies.
• Printed By: Laxmibai Narayan Chaudhari at Nirnaya Sagar Press, Bombay.

Introduction by the Editor (Muni Jambūvijayaji):

Muni Jambūvijayaji expresses immense joy and a sense of historical significance in publishing this work, considering it a revival of a lost treasury of Jain philosophy. He highlights the immense difficulty of reconstructing Mallavadi's original text, which has been lost to time, with only Simhasuri's commentary available. He credits his Guru, Muni Bhuvanavijayaji, and his grand-Guru, Acharya Sri Vijaya Siddhisurishwarji, for their blessings and inspiration.

He describes Mallavadi's Nayachakram as a profound philosophical treatise that systematically categorizes the doctrine of 'naya' (standpoints or perspectives) to refute opposing philosophical systems. He elaborates on the immense effort, research across multiple languages (Sanskrit, Prakrit, Tibetan, Chinese, French), and deep contemplation undertaken by him to bring this lost work back to light. He likens the task to reconstructing a destroyed ancient temple from scattered remnants, emphasizing the scholarly rigor and dedication involved.

The editor expresses profound gratitude to his gurus and all who supported the publication, especially the Jain Atmanand Sabha, Bhavnagar, and Professor Erich Frauwallner for the English introduction. He also mentions the crucial support from his Guru, Muni Bhuvanavijayaji, who passed away before the publication. He acknowledges the significant contribution of Muni Punyavijayaji Maharaj, who inspired and facilitated the editorial work by gathering necessary materials.

Content of the First Four Aras (Chapters/Sections):

The introduction by Professor Erich Frauwallner (provided in English on page 4) and the detailed preface by Muni Jambūvijayaji (in Gujarati) lay out the philosophical core of the first four Aras of Mallavadi's Nayachakram. The work is based on Mallavadi's attempt to systematize the Jain doctrine of 'naya' – the various perspectives or ways of understanding reality.

Mallavadi's central thesis is the categorization of these naya-standpoints into a systematic, circular framework (Nayachakram or "wheel of modes of consideration"), ultimately demonstrating that all philosophical systems must fit within these twelve modes, thereby revealing their one-sidedness or errors.

The introduction to the first four Aras, as summarized from the text, focuses on establishing four fundamental modes of considering things, which are derived from the interplay of two primary distinctions:

1. Substance (Dravya) vs. State/Quality (Paryaya): This is based on the Jain philosophical view of reality, where things consist of an inseparable unity of substance and its changing states or qualities.
2. General Affirmation (Vidhih) vs. Specific Restriction/Negation (Niyamah): This distinction relates to the nature of statements made about reality.

These distinctions lead to a combination of three fundamental modes:

• General Affirmation (Vidhih): This is the simplest and most direct viewpoint, accepted by ordinary people, which considers things as they appear. It refutes attempts to define them further by philosophical systems that might emphasize commonality (Samanyam), specificity (Visheshah), or both. This perspective is linked to the concept of 'becoming' (Bhavanam).
• Affirmation and Restriction (Vidhi-niyamam): This mode acknowledges both the general and the specific aspects of reality.
• Pure Restriction (Niyamah): This viewpoint focuses on the specific or restricted aspects of reality.

Mallavadi further develops these by applying these three modes to each other, creating a total of twelve modes of consideration:

1. Vidhih (General Affirmation)
2. Vidher Vidhih (Affirmation of the General Affirmation)
3. Vidher Niyaman (Restriction of the General Affirmation)
4. Vidher Niyamah (Restriction of the General Affirmation)
5. Vidhi-niyamam (Affirmation and Restriction)
6. Vidhi-niyamasya Vidhih (General Affirmation of the Affirmation-Restriction)
7. Vidhi-niyamasya Vidhi-niyamam (Affirmation-Restriction of the Affirmation-Restriction)
8. Vidhi-niyamasya Niyamah (Restriction of the Affirmation-Restriction)
9. Niyamah (Specific Restriction)
10. Niyamasya Vidhih (General Affirmation of the Restriction)
11. Niyamasya Vidhi-niyamam (Affirmation-Restriction of the Restriction)
12. Niyamasya Niyamah (Restriction of the Restriction)

These twelve modes, arranged in a circle, form the "Nayachakram."

Detailed Breakdown of the First Four Aras (as per the preface and Frauwallner's introduction):

• Chapter 1 (Vidhih): This chapter introduces the simplest viewpoint, general affirmation (Vidhih). It is presented as the perspective of ordinary people who accept things as they appear. This viewpoint refutes philosophical systems that overemphasize either the common factor (Sāmānyam, as in Sāmkhya) or the specific factor (Viśeṣaḥ, as in Buddhism), or both (as in Vaiseṣikam). Mallavadi vindicates this viewpoint by linking it to the essence of things as a process of becoming (Bhāvanam). This chapter also touches upon agnostic viewpoints and includes a discussion on Buddhist theories of perception.
• Chapter 2 (Vidher Vidhih): This chapter discusses the express affirmation of the most general kind (Vidher Vidhih). It delves into the nature of 'becoming' (Bhāvāḥ) and the need for a subject or vehicle for this becoming. Mallavadi analyzes various doctrines that propose such vehicles, including a world-soul (Puruṣaḥ), necessity (Niyatiḥ), time (Kālaḥ), the inherent nature of things (Svabhāvah), and ultimately, word-based causation (Śabdabrahmavādah) as articulated by Bhartṛhari.
• Chapter 3 (Vidhi-niyamam): This chapter presents a third viewpoint that refutes the notion of a single principle as the sole vehicle of becoming. It discusses the Sāmkhya system, which posits two forms of being or becoming (being present and coming about), necessitating a dualistic principle (soul and matter). It also examines the doctrine of a creator godhead (Īśvaravādaḥ). Both these doctrines are presented as affirming 'express affirmation' (Vidher Vidhih) by presupposing a general vehicle but then restricting it by introducing a second, passively steered principle.
• Chapter 4 (Vidher Niyamah): This chapter completely dispenses with the idea of a subject and a separate vehicle of becoming. Mallavadi argues that neither action (Karma) nor soul (Puruṣaḥ) can be a sole general cause as they converge into a single essential existence. This applies to the driver and the driven, the cause and the caused. Thus, only one essential existence remains as the vehicle of becoming: the "substance that becomes" (dravyam). The concept of a subject or causer of becoming is eliminated, refuting the second viewpoint (Vidher Vidhih) which demanded such a subject. However, the simple affirmation (Vidhih) remains valid, but it is restricted to substance (Dravyam) or the pure process of becoming (Niyamah).

The preface by Muni Jambūvijayaji and the introduction by Professor Frauwallner emphasize the immense scholarly contribution of this publication in making Mallavadi's thought accessible, particularly its value for understanding the history of Indian philosophy beyond Jainism due to its polemical engagement with other systems. The intricate structure and the systematic development of the 'naya' doctrine are highlighted as central contributions.