Jainism Some Essays

Author(s): A S Gopani
Publisher: Prakrit Bharti Academy

Page 24

Jajna Religion
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and the Karma was occasioned by the individual's effort. The soul's effort. which binds it with the Karma, can also make it free from it. Thus taking the facts of available history in our consideration, we can state that Bhagawan Mahāvira is the first man who saved the other from getting entangled into the net of pradeterminism and made him dependent on his own endeavour. This is not a small job he did. If everything is predetermined and if there is a firm conviction regarding it, there is no scope for activity and aspiration in life. On the contrary, if we cultivate faith in our power to make continuous effort, the spring of that power does not dry up, irrespective of our success or failure. There will be no dejection and no despair. Uninterrupted enthusiasm will be a part and parcel of our life. Despite the fact that Mahavira had directed his effort to extricate himself ai d others from the tangles of fatalism and the fact that he wanted to firmly fix his attitude, outlook and approach on endeavourism, we should believe that he has not been able to totally free himself from the clutches of predeterminism if at all the available Jain scriptures which, as they are supposed to have been originally preached by Mahāvira, are any indication. In the phraseology of Anakānta, we can say that Mahavira adopted the theory of pradeterminism in explaining certain matters while he took recourse to that of endeavourism in others as it suited his purpose. When he divided the biings into two broad categories, namely, Bhavya and Abhavya, it is obvious that he drew inspiration from the theory of fatalism but the attempt which the Bhavyas put forth for liberation illustrates his theory of endeavourism. It is fatalism, pure and simple, when it is formulated that it is the Bhavyas, and not the Abhavyas, who can work out their final release and redemption. When Mahāvīra propounds that the Bhavyas are entitled to emancipation if only they properly exert for it and not otherwise, it is hundred per cent endeavourism. The descriptions of the future births of some persons occurring in the Jaina scriptures in support of the omniscience of Mahā vira are indicative of the wheel of fatalism moving as it does in them. Besides, this theory of fatalism also influences the belief regarding existence or non-existence of the Tirthaikaras at varying times and places. If a proof is required as to how the theory of predeterminism is requisitioned to serve in place of endeavourism which results from excessiva emphasis on omniscience, read what is said by Shri Kanji Swami for being convinced that the glimpses of predeterminism have not completely di appeared from Jain religion.
Inspite of all this, let it be cleared that Jainism does not subscribe to the theory of fatalism. It advocates endeavourism as we can conclude from thc teachings of Mahāvira which reveal a definite tiet towards it. Mahāviras's discussions about the possible causes of Karmic bondage are symbolic of the