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 263

256
V. M. KULKARNI
The Jainas' refutation of the doctrine of Niyati should not lead us to conclude that they totally reject that doctrine. As pointed out by Siddhasena (and Haribhadrasūri) in the wellknown verse quoted above, the doctrines of Kala, Svabhāva, Niyatı, Pūrvaksta (=Adịşta) and Purusa, as the First Cause of the Universe are false when they are taken singly but are true when they are accommodated, adjusted and related to each other in accordance with their well-known doctrine of Syadvāda or Anekānta.
Incidentally it may be inferred that Niyatı, as understood and interpreted by Gośāla, means—“The invisible, overmastering Cosmic Power-Destiny.” It may also stand for one's own destiny, the sum total of past good or bad deeds performed by an individual.1 Destiny in this sense could certainly and directly be moulded, shaped by our own deeds in the present life by freely choosing and faithfully pursuing the right course. “We are the architects of our own fortune.” Destiny and Human Effort both therefore, have a place in our life. Gośāla's doctrine means in practice, All human activities are ineffectual and both the sinner and the saint, the fool and the wise are on equal footing as far as the winning of ultimate liberation is concerned. The doctrine turns out to be predominently pessimistic, whereas the doctrine of karma brings some comfort and solace to a man in distress and operates as a spur to moral conduct to improve his destiny and win his salvation by his own efforts. The doctrine is thus full of optimism and conducive to social morality and good conduct.
In the Hindu and the Jaina Literatures we come across passages and verses by scores that treat of Fate or Destiny. The Mahābhārata declares, in one place, that only eunuchs worship Fate. In other places it upholds the paramount power of Destiny. In the Anušāsana parvaz, however, we have a fine discourse 1. Streha pot agafafa etdi
तस्मात् पुरुषकारेण विना दैव न सिद्धयति । 2. Ch. VI. Vy 6-13:
यथा बीजं विना क्षेत्रमुप्तं भवति निष्फलम् । तथा पुरुषकारेण विना दैव न सिद्धयति ॥ and so on