Mahavira and his Teaching

SR No.: 008019
Original Sutra Author: N/A
Author: C C Shah, Rishabhdas Ranka, Dalsukh Malvania
Publisher: Bhagwan Mahavir 2500th Nirvan Mahotsava Samiti
Publication Year: 1977
Total Pages: 509
Language: English
Classification: Book_English, Biography, Religion, & Principle
File Size: 12 MB

Page 262

NIYATIVĀDA (PRE-DESTINATION, FATALISM, DETERMINISM): 255 every action and all phenomena in this universe. This doctrine leaves no scope for Human Effort or Free will as it regards Niyati as the only determining factor in the universe, the motive factor of the universe and the sole agent of all changes. By this ruling principle of the Cosmic process all things are in a predetermined pattern. It is the controlling agent responsible for rigidly fixed form of everything.
This doctrine is fundamental to the Ajīvika sect, whose leader was Gośāla, who was the contemporary of Mahāvīra and Gautama Buddha. Gośāla and his Niyativāda were extremely popular as it seems from the Buddhist and the Jaina attacks on them.
As a corollary to Niyativāda Gośāla held the view that "there is no room for effort, nor deed, nor strength, nor courage, nor human action, nor for prowess. All things are unalterably fixed." "Just as a ball of thread when thrown will unwind itself to its full length, so a fool and a wise man alike will take his own course and come to the end of his cycle of life". Every soul is fated to run the same course through a period of 8,400,000 mahakalpas”. “Virtuous conduct, vows, penances, chastity are absolutely of no avail in winning salvation.”
The Jainas (the Buddhists and the Hindus too) who hold fast to the inexorable Law of karma could never fully subscribe to this Niyativāda as its acceptance would render all their mokşa-śāstras and ethical code meaningless. “Since there is no possibility of modifying or reshaping one's destiny by good works, self-control or asceticism, all such activity is wasteful. The Ajivika doctrine may in fact, be conducive to luxury and licentiousness alone.”
According to the Jainas' (the Buddhists' and the Hindus', too,) doctrine of Karma, an individual's present condition is determined not by any immutable principle but by his own actions performed either in his past lives or in this life; by freely choosing the right course and following it faithfully he could improve his destiny and ultimately win salvation.