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Appendix - C: Ājivika Philosophy
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doctrine of Nayavada, have given a partial recognition to the idea of Niyati in their theory of karma and also by recognising the fact that certain natural phenomena do occur only at a determined time. So far as our past karmas are concerned the fruits thereof have to be borne by us. But here also the Jaina thinkers have devised a way out by their doctrine of Nirjara. It says that you can shed your accumulated past karmas by voluntarily undertaking penances, which is known as 'Sakama Nirjara'. This, the Master did by undertaking severe austerities for twelve years. However, the theory does recognize the existence of some karmas the effect of which cannot be wiped out even by severe penances. The fruits of such karmas have to be borne. This is a partial recognition of Niyati. But once we recognise the potency of human exertions, it inevitably follows that so far as our future is concerned it is entirely in our own hands. We can always resort to the process of 'Sariivara’ and prevent the new flow of karmas, and improve our future. In other words our future ‘Niyati' is in our own hands.
There are of course certain natural phenomena which occur only when their time is ripe but here also science has proved that there is some scope of changing their pattern as well as the time of happening.
In short, the Niyati principle as propounded by the Ajivikas could not have proved socially or individually useful and carried to its logical conclusions, it was nothing but a new version of the theory propounded by Carvaka.
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