Lord Mahavira Vol 02

SR No.: 023277
Original Sutra Author: N/A
Author: S C Rampuria
Publisher: Jain Vishva Bharati Institute
Publication Year: 2001
Total Pages: 244
Language: English
Classification: Book_English
File Size: 21 MB

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Lord Mahâvira not-B, and so forth. In other words, the Dynamism of Mahâvîra leaves room enough for determinidsm, or the hypothesis of time, providence, nature, chance. VI. THE BIOLOGICAL AND PSYCHOLOGICAL
ASPECTS OF KIRIYAM “There are things which are determined, and there are things which are not determined (niyayaniyayam samtam). ”49 Following the commentators Prof. Jacobi translates it—"Things depend partly on fate, and partly on human exertion.” But keeping to the actual words of the commentators, we must interpret the dictum as meaning that "our happiness and misery are wrought partly by fate, soul, time, God or nature, and can be regulated partly by our personality or manly strength.”50 This shows that in the view of Mahâvîra, as later in the view of Kanada, we are in some respects bound and in some respects free. Here Mahâvîra appears to be in sharp antagonism with Gosala. The category of Jiva
But the supposed antagonism between the two thinkers may easily break down the moment the historian can prove that it rests upon a difference of standpoints. This brings us to Mahâvîra's important category of Jiva, a term which we take to denote the biological and psychological aspects of Kiriyam.
Gosala also taught that all living beings experience pleasure and pain, each individually. But Mahâvîra differed from Gosala in teaching that the sole determining factor of our entire existence is not fate or anything of the kind but the individual agent of our free will. A dialogue in the Uvasaga Dasao51 embodies Mahâvîra's moral contention raised against Gosala's fatalism or denial of freewill activities.
Mahâvîra asks Saddaluputta, a lay adherent of Gosala, who was a rich potter, “How is this pot made ? Is it made by dint of exertion and manly strength or without them?” The latter replies: “It is made without them, because, according to our master's view, there is no such thing as exertion or manly strength, everything being unalterably fixed.” “Supposing, Saddaluputta, some one of your men should behave in an improper manner, how would you deal with him?” “I would