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later on, that either this belief must be true or moral judgment must inevitably become impossible. Thus the question raised is a very important one; and moreover as the whole fabric of the Jain metaphysics and ethics which are but complementary parts of a singular system of thought is based on the belief in the Free-will of the /iva who is the maker and master of his own fate, it imperatively demands of us an immediate solution. In taking up the question, therefore, ere we enter upon any other topics, we shall first examine the problem from the view points of European Ethics,-Whether in
the exercise of will, in the choices of
The problem things and alternative lines of action for
of Free-will.
a particular end which the Jiva has in view the mind is wholly determined by phenomenal antecedents and external conditions or itself also, as active subject of these objective experiences, plays the role of a determining cause? In short, whether or not, the Jiva is a free centre of origination?
This is the problem which now looms before us for solution. The two doctrines
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