Dwadashar Naychakra Ek Chintan - Book Summary

Here is a comprehensive summary of the provided text from "Dwadashar Naychakra Ek Chintan" by Vikramsuri:

The text emphasizes the uniqueness and centrality of Jain philosophy, which is characterized by Anekantavada (the doctrine of manifold aspects). Unlike other philosophical systems that often get stuck in Ekantavada (one-sidedness or absolutism), Jainism adopts a middle path. It acknowledges the truth in different viewpoints from the perspective from which they are made, much like a judge impartially awarding justice to each party. Ekantavada is deemed false or a delusion of half-truth, while Anekantavada is the acceptance and validation of truth wherever it exists. The analogy of ghee is used: it's healthy for those who can digest it but unhealthy for those who can't. Understanding both aspects (Anekanta) is crucial for proper use and to avoid harm. Those who embrace only one perspective and reject others are considered ignorant. True knowledge is attainable only through Anekantavada.

The book "Dwadashar Naychakra" (Wheel of Twelve Nay-Systems) is presented as a significant work within Jain philosophy, attributed to the author Vikramsuri. The text highlights the profound depth and logical rigor of Jain reasoning, particularly concerning the concept of Nay.

Key concepts and ideas discussed:

Nay (Perspective/Standpoint): The text defines Nay as a crucial tool for understanding Anekantavada. It originates from the root "ni" (to lead) and means "that by which truth is apprehended." Each object has infinite qualities, and a Nay is a specific viewpoint that focuses on certain qualities while understanding them in relation to others.
- Naya vs. Durnaya: A Naya is when a particular truth about an object is presented without neglecting its other aspects. A Durnaya is when a particular truth is presented by negating its other aspects. For example, saying "the object is form" without denying its formlessness would be a Naya, while saying "the object is form" by negating its formlessness would be a Durnaya.
Nay and Pramana (Means of Knowledge): The text distinguishes between Nay and Pramana. Pramana provides complete knowledge of an object through understanding multiple aspects, as stated in "Pramana is the means of complete knowledge" (Tattvartha-1-6). Nay, on the other hand, provides knowledge of a single aspect of an object. Both are essential for understanding reality.
The Importance of Interdependence: Nay-systems, when considered independently, become absolutist and are therefore impractical for the world. They become useful and meaningful only when they are considered in relation to each other, representing the various states of an object. This relational understanding is the essence of Syadvada (the doctrine of "may be" or conditional predication), which is also called Loknath (protector of the world) because of its ability to harmoniously incorporate diverse viewpoints.
The "Dwadashar Naychakra" and its Significance:
- The name "Nayachakra" is apt because, like a Chakra-ratna (wheel-jewel) that grants victory to a king, this work grants victory in philosophical debates and makes one a "Chakra-vartin" (universal ruler) among debaters.
- The text draws a parallel between the Nayachakra and the Kalachakra (Wheel of Time). Both have twelve parts (Aras). The Nayachakra has two divisions: Dravyarthika (substance-oriented) and Paryayarthika (mode-oriented), mirroring the Kalachakra's Utsarpini (ascending era) and Avasarpini (descending era). Each of these Kalachakra divisions also consists of six parts.
- While the Chakra-ratna signifies power, the Kalachakra signifies the inevitability of time. However, the Nayachakra is considered superior to both. It not only grants victory in all debates but also liberates the soul from the cycle of birth and death and grants victory over the influence of time itself.
The Twelve Aras (Divisions) of the Nayachakra: The text mentions that the twelve Aras represent twelve Nay-systems, which are derived from the principles of Vidhi (rule/method) and Niyama (regulation). The first four Aras are related to "Vidhibhanga" (violation of rule), the next four to "Ubhayabhanga" (violation of both), and the last four to "Niyamabhanga" (violation of regulation). These latter Aras establish eternality, non-eternality, and impermanence through concepts like creation, non-creation, and non-creation of creation.
Syadvada as the Foundation: The text emphasizes that Syadvada acts as the "Tumba" (container or foundation) that holds together all the arguments and logic of the Nayachakra. Without Syadvada, the individual Nay-systems would contradict each other, leading to their downfall, similar to the Sunda-Punda story. Syadvada reconciles these conflicts and is considered the supreme principle that governs all other Nay-systems. A Nay-system can only achieve victory and be considered valid if it operates within the framework of Syadvada.
The Author and the Work's Legacy: The author, Vikramsuri, is recognized as a highly influential and astute logician in Jain philosophy, particularly in the fifth century of the Vikram era. The text cites numerous scholars and acharyas who praised Vikramsuri and his work, "Nayachakra," acknowledging its profound insights and its reliance on ancient Jain traditions. The work is described as a vast and profound treasure that even complex arguments are presented in a clear and simple manner with effective solutions.
Historical Context: The preface mentions that the work was painstakingly edited by the author's guru, Acharya Vijay Labdhisurishwarji Maharaj. The inauguration of its fourth volume was done by Shri Radhakrishnan, an expert in Indian philosophy. Subsequently, Shri Jambuvijayji continued the publication of the "Nayachakra," with two volumes released and a third pending. The author notes that the work might not have been readily available to later scholars like Umaswati Maharaj and Yashovijayji Maharaj, as their writings offer little guidance on the unique approach developed in this book. The author expresses hope that a deeper study of this work by scholars will bring forth its full potential.

In essence, the text is an exposition on the fundamental Jain philosophical principles of Anekantavada and Syadvada, highlighting the critical role of Nay-systems in understanding reality. It then introduces the "Dwadashar Naychakra" as a seminal work that systematically elaborates on these Nay-systems, demonstrating their interconnectedness and ultimate foundation in Syadvada, and asserting its unparalleled significance in achieving philosophical mastery and spiritual liberation.