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A SOURCE-BOOK IN JAINA PHILOSOPHY
ction between daivavāda and niyativäda although they appear to be identical. Daivavāda accepts the authority of karma as a determining factor in the prevalent inequality of status. But in the niyativāda, fatalism and determinism are absolute and unexplainable and inexplicable.
PURUŞĀRTHAVADA (THEORY OF SELF EFFORT)
According to the theory of self effort, individual jīvais responsible for shaping its own destiny. There is nothing as fate or destiny which is supreme, Men are masters of their own destinies. Self effort is the main cause of the success of our work or the failure, as it may be. The principle of freedom of the will is the basis of this theory.
La THE JAINA VIEW The Jaina view of karma presents a synthesis of determinism and free will, of kala, niyati, puruşārth zvāda etc. The Jainas maintain that the thing of this world and the activities are complex and as they are complex and we cannot explain the causes of the things and activities with reference to one or the other cause like : kāla, niyati, svabhāva and puruşārtha. We have to find out the causes and the predominance of one or the other in the complexity of things, it is necessary to introspect and find out the causes of happiness and misery within oneself. Ācārya Siddhasena Diväkara says, that it is not proper to give importance to one of the five causes like kala, svabhāva, niyati, karma and puruşārtha and to involve the other. A phenomenon or an event is complex and all the cause may operate in various degree. Acārya Haribhadra also has supported this view.3 We have to take a synoptic view of things and look at these problems from the point of view of anekānta (manysided approach). Ācārya Samantabhadra says that we have to seek the causes for the effect born without any individual efforts in fate or destiny. But self effort and conscious effort make towards attaining a goal makes us give importance to puruşa for understanding the result in activities.
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Sanmatiprakarana 3, 53 sästravārtāsamuccaya 191-192
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