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The Value of Man's Freedom
Understanding niyati in its limited meaning we experience a constriction of purushartha; because of it effort is constrained by that which is predestined (niyati) but its influence is not so great that the value of purushartha is completely negated. If we accept niyati as a Universal law, purushartha is also a universal law. So niyati can draw limits to effort but cannot negate its potency. William James has written that if everything were predestined then there would be no value for effort. Effort would be meaningless since nothing can happen other than that which has been predestined. If there was no freedom to do good or evil in this world then what is the logic of repentance? But again where everything is predestined, one cannot stop anybody from repenting. Till we recognize the responsibility on man's action we cannot hold him accountable for any matter. The anekantic perspective leads us to this truth that in this world that which is eternal (shasvat) is the destined. That which is temporary cannot be destined. Existence of element is eternal. No amount of effort can turn it into non-existence. That which is a combination is temporary and so cannot be predestined. In changing it lies the real meaning of independence and purushartha.
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Through purushartha, niyati can be changed, the world can be changed, can be made a better place. All this lies within the limits of purushartha. When such an act is attempted niyati also supports. The existence of truth cannot be made or destroyed. This is beyond the scope of purushartha. When this relationship between purushartha and niyati is
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