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BHAVYATVA AND ABHAVYATVA
111 (ananta) points to the thoroughness of the Jains in defining and modifying an ancient Sramaņa doctrine of 'predestination'.1
For a distinction between the niyativāda of the non-Jains, and a modified Jain version of this doctrine (in the light of the anekāntavāda of the Jains) entitled 'samyak-niyatiåda', see Jaina-tattva-mimamsă (in Hindi) by Pandit Phoolcandra Siddhāntāśāstrī, Benares 1960, In this work the author examines the following Jain text which seems to support a doctrine of 'niyatı':
jam jassa jammı dese jena vihānena jammı kälammil nādam ji nena niyadam jammam vă ahava maranam vă//321// tam tassa tammt dese te na vrhänena tammı kalammi/ ko sakkai cāledum indo va aha jinindo vā//322// evam jo nicchayado janadı davvânz savvapaji ayel so sadditthi suddho jo samkadı so hu kuddiţthil/323||
(Dvadaśanuprekşå of Svāmī Kārttikeya) The conclusions presented in this remarkable work provoked a great deal of controversy among the community of the Digambara Jains as a result of which a 'debate' sponsored by prominent Jain scholars took place in Jaipur. The proceedings of this debate are given in two volumes entitled Jarpur (Khāniyā) Tattvacarcă, Shrı Todarmal Granthamālā, pushpa 2 and 3, Jaipur, 1967. Pandit Phoolcandra takes up the problem of ‘niyatı' once more in this debate and relates it to the Jain doctrine of ‘kramabaddha-paryāya', according to which the infinite modifications of any given substance (dravya) such as a soul are fixed in a sequential order which cannot be altered, (See vol. 1, pp. 160-375). This interpretation of 'niyati' is of considerable significance for a historical study of ‘predestination', and opens a new field of research for a comparative study of the Ājivika and the Jain doctrines of bondage and salvation.
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