Doctrine of Liberation in Indian Religion

Author(s): Shivkumarmuni
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi

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THE JAINA TRADITION
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a staunch follower of asceticism, practised nudity and was a great advocate of fatalism. In the Jaina scriptural texts Makkhali Gosāla is occasionally found confronting Lord Mahāvīra. In the Bhagavatisútra, he is seen claiming himself to be the twenty-fourth Tīrthankara of the current avasarpiņi age. 45
Both in the early Buddhist and Jaina texts, Makkhali Gosāla is mentioned as a promulgator of the theory of niyati or fatalism. From the Buddhist sources we learn of the existence of an independent Ajivika sect founded by Gosāla.46 His philosophy of strict determinism (niyativāda) taught that:
“There is neither cause nor basis for the sins of living beings; they become sinful without cause or basis. Neither is there cause or basis for the purity of living beings; they become pure without cause or basis. There is no deed performed either by oneself or by others (which can affect one's future births), no human action, no strength, no courage, no human endurance or human powers (which can affect one's destiny in this life). All beings, all that have breath, all that are born, all that have life, are without power, strength, or virtue, but are developed by destiny, chance, and nature, and experience joy and sorrow in the six classes (of existence).47
According to the fundamental philosophy of Gosāla, the sinful or pious acts are not caused by any wilful deeds. Man does not perform any deed either good or bad, but his actions are subject to destiny and chance. It means that according to the doctrine of Gosāla every event in this world is predetermined and hence, man's free will or volition has no place in the entire gamut of his worldly existence.
“There is no question of bringing unripe karma to fruition, nor of exhausting karma already ripened, by virtuous conduct, by vows, by penance or by charity. That cannot be done. Samsāra is measured as with a bushel, with its joy neither lessened nor increased, nor is there any excess or deficiency of it. Just as a ball of thread will, when thrown, unwind to its full length, so fool and wise alike will take their course, and make an end of sorrow."48
45. Bhagavatīsūtra, XV, Sutra 554, also quoted by A.L. Basham, History and
Doctrines of the Ajivikas, p. 27. 46. Dīghanikāya, vol. I, samaññaphalasutta, pp. 4. ff. 47. A.L. Basham, op. cit., pp. 13-14. 48. Ibid., p. 14.