Abstract Book: Determinism in Sramanika Traditions (particularly Jainism and Buddhism): Their Moral and Ethical Effects

INTERNATIONAL SCHOOL FOR JAIN STUDIES ABSTRACT BOOK SELF STUDY IS THE SUPREME AUSTERITY Two-day International Seminar on Determinism in rama ika Traditions (Particularly Jainism and Buddhism): Their Moral and Ethical Effects 11th 12th January , 2018 Organized byINTERNATIONAL SCHOOL FOR JAIN STUDIES, NEW DELHI www.isjs.in & MANGALAYATAN UNIVERSITY, ALIGARH www.mangalayatan.in Co-sponsored by RANEE POLYMERS PVT. LTD., GURUGRAM Venue Mangalayatan University Extended NCR, 33rd Milestone Mathura-Aligarh Highway Beswan, Aligarh-202145 (U.P) India



INTERNATIONAL SCHOOL FOR JAIN STUDIES ABSTRACT BOOK SELF STUDY IS THE SUPREME AUSTERITY Two-day International Seminar on Determinism in rama ika Traditions (Particularly Jainism and Buddhism): Their Moral and Ethical Effects 11th 12th January , 2018 Organized byINTERNATIONAL SCHOOL FOR JAIN STUDIES, NEW DELHI www.isjs.in & MANGALAYATAN UNIVERSITY, ALIGARH www.mangalayatan.in Co-sponsored by RANEE POLYMERS PVT. LTD., GURUGRAM Venue Mangalayatan University Extended NCR, 33rd Milestone Mathura-Aligarh Highway Beswan, Aligarh-202145 (U.P) India



INTERNATIONAL SCHOOL FOR JAIN STUDIES (ISJS)ISJS was registered as not for profit body with the primaryobjective of promoting academic studies of Jainism in theuniversities of North America primarily and the World ingeneral. The modus operandi for achieving the objective wasto set up India as a laboratory for overseas scholars in Jainismto immerse in experiential learning of Jainism. Dr. ShuganChand Jain, Dr. Sulekh Chand Jain of Texas, USA and Prof.Cromwell Crawford of University of Hawaii, USA were themain promoters of ISJS.ISJS is a voluntary, open, fully transparent, non-governmentnon-profit registered Trust. ISJS holds 80(G) Tax exemptionand FCRA approvals. ISJS operations are fully tax compliantwith its annual accounts sent to all trustees and Income TaxAuthorities.Initially ISJS operations were funded by a few philanthropistsin India and USA. However its operations are becomingprimarily self financed with little financial support fromdonors.Progressively ISJS has started taking up funded education,research, organizing seminars and publication projects relatedto Jainism and application of its three principles namely;Ahiṁsā, Anekānta and Aparigraha to address the issues facingthe modern world. All such activities should and do add up infurther enhancing its main objective of promoting academicstudies of Jainism in universities globally.Starting with Universities of Hawaii and Harvard, USA, ISJSassociation has grown to university of Ottawa, Canada;Virginia Commonwealth University, USA; Eastern

Connecticut State University, USA; Claremont LincolnUniversity, USA; Loyola Marymount University, USA andVanier College, Canada. Most of the associations had beenproject and time based. In India, ISJS has associations withUniversities like Tirthankar Mahavir University, Moradabad;Mangalayatan University, Aligarh; Jain Vishva BharatiInstitute, Ladnun; University of Madras, Chennai; Universityof Rajasthan, Jaipur; and many more.Achievements of ISJS since its inception in 2005 More than 700 overseas scholars, teachers have attended 13 annual summer schools organized by ISJS so far. The participants came from 20 countries and 60 universities and schools. Each participant earns at least 3 credit units transferable to their university education programs abroad ISJS has organized more than 16 international seminars, published 8 books and 100 papers and delivered lectures in most reputed universities globally. ISJS has executed four multi million rupees research projects funded by Government and private organizations.The school conducts the following four types of programs insummer months in India every year:(i) 6-week program for graduates, PhD. and faculty members.(ii) 4-week program for undergraduate, graduate, PhD scholars.(iii) Teaching for Peace program for high school teachers and educators.(iv) Jain Yoga program specifically for Loyola Marymount University's (USA) postgraduate students.Determinism in Śramaṇika Traditions…|ii

MANGALAYATAN UNIVERSITYThe word Mangalayatan consists of two words; Mangal andAyatan that refer to the Home/Place (Ayatan) that endowscontentment and positive vibrations (Mangal). Thissymbolizes the ultimate resource that underlines well-beingand prosperity \"Learn Today to Lead Tomorrow\". Archedabove the gate of Mangalayatan Mniversity, the inspiringwords inscribed in silver, ‘Visham Gyanay Pratishitam’- it isknowledge that transforms our perception of the world. TheUniversity has been promoted by Acharya KundkundEducational Society and Shri Pawan Jain, an eminentjournalist, industrialist, philanthropist and dedicated to thecause of education.Mangalayatan University (MU) has been established under\"The Mangalayatan University, Uttar Pradesh Act, 2006\" andnotification issued on October 30, 2006, with the right toprovide higher education and authorized to award degreesspecified in UGC Act. The University is also a member ofAssociation of Indian Universities (AIU). Programs offeredby the University have regulatory approval by authorities likeUGC, National Council for Teacher Education (NCTE), BarCouncil of India (BCI), Pharmacy Council of India (PCI) andCouncil of Architecture (CoA).The university offers higher education in the disciplines ofEngineering, Biotechnology, Pharmacy, BusinessManagement, journalism and Mass communication, ComputerApplication, Hospitability Management, Education andResearch, Visual & Performing Art and Jain Philosophy. Thefaculty at MU consists of several highly qualified andmotivated individuals from the IITs, NITs, foreignuniversities and other high-quality institutions. MU’s visionis to give students from all kinds of backgrounds a quality

educational experience leading to legitimately rewardingcareer opportunities.As part of its longer term vision, MU is tying up with severalindustry leaders in order to make industrial training andexposure a growing part of its core curriculum. TheUniversity has signed MoU(s) with various national andinternational organizations. Over the years, companies such asInfosys, HCL, ICICI Lombard, the Indian Armed Forces(Army, Navy and Air Force), HDFC Life, Johnson &Johnson, R Systems, Manhattan Associates, HDFC Bank andseveral others have been part of our placements.It is ensured that the students acquire a strong sense ofcommunity responsibility thanks to the environment they livein, symbolized best by the grand Jain Temple on campus.With campus residents, the 72 acre lush green campus of MUsports a vibrant, energetic feel at all times. Some studentinitiatives like Kadam and Parivartan do stellar work in thenearby village areas in the fields of education, hygiene, healthand environmental awareness.The Vision is to develop a spirit of inquisitive questioning, anability to excel in the pressure of a fast-changing professionalworld and a desire to grow into a personality than a person, inan environment that fosters strong moral and ethical values,teamwork, community service and environmentalconsciousness.Determinism in Śramaṇika Traditions…|iv

CONTENT1 About International School for Jain Studies ‘ISJS’ i2 About Mangalayatan University iii3 Concept of Niyativāda or Dr. Surendra 1 “Determinism” and Indeterminism Singh Pokharna in Science and Jainism4 Probabilities of the Jaina World Dr. Ratnakumar 2 S Shah5 Krama-Baddha-Paryāya: A Dr. Narayan Lal 3 Scientific Analysis Kachhara6 HkkX; ,oa iq#’kkFkZ & ,d fpra u MkWå ,lå ,yå 4 xksMk+ or7 Determinism and Karma Theory Dr. P. C. 5 of Jainism Kanthaliya 68 Concept of ‘Free-Will’ in Early Prof. Buddhism Bimalendra Kumar

9 Niyativāda in Jain Tradition Dr. Shugan C 7 Jain10 Omniscience and Determinism Prof. Jayanti 8 (Niyativāda) Lal Jain 9 10 Niyativāda [Fatalism] Versus11 Karmavāda are they Contradictory Prof. M. K. or Complimentary? Holistic Bhandari Perspective from the Prizm of Jainism12 Will: An Exercise in Comparative Prof. Theology Christopher Key Chapple13 Determinism in Jain Dharma Er. Manmohan 11 Chandra Jain Determinism in the Śramaṇa Dr. Meenal 1214 Ethics: It’s Interrogation in the Katarnikar Contemporary Context15 Free Will and Niyativāda of Dr. Anupam 13 Gośāla: an Appraisal Jash16 Omniscience and Niyativāda Br. Hem Chand 14 Jain ‘Hem’Determinism in Śramaṇika Traditions…|vi

17 Free will in the Realm of Morality: Dr. Kamini 15 Examining Jain Perspective Gogri18 The Concept of ‘Niyativāda’ as Dr. Navin 16 Depicted in Jainism Kumar Srivastav19 fu;frokn ,oa dFkfa pr~ fu;fr MkW0 jkgqy dqekj 17 flga Philosophical Views of Heretics20 Depicted in Lotus Pool (Essence Dr. Varsha 18 of Pouṇḍarīkakamala in Puṣkarṇī Shah 19 Lake) of Sūtra MkW0 Okns O;kLk ik.M;s fUk;fRkOkkn21 ^IkqCcdEefIkykfs rdcq)vIknkUk* ds IkfjÁ{s ; Ekas22 tSu n”kZu esa ipa leok; dh dkj.krk MkW0 Jhu=s 20 ,oa fu;frokn ik.M;s Karma v/s Niyativāda: A23 Philosophical Discourse Based on Dr. Sandeep 21 the Concept of Oneness of Śūnya Shandilya (Zero) and Ananta (Infinity)24 Karma Doctrine vis a vis Chhaya Seth 22 Niyativāda Determinism in Śramaṇika Traditions…|vii

25 Niyativāda vis a vis Doctrine of Atmarpit 23 Karma Devang26 Determinism, Free will and Jinesh R. Sheth 24 Morality Jain Perspective27 Karma Doctrine and Niyativāda Sangita Shah 25 What Role do I Play in Shaping Himanshu Jain 2628 My Future? A Jain Perspective on Nayan Jain 27 Determinism The Primary Focus of Niyativāda29 in Jain Philosophy Kartāvāda vs Akartāvāda30 Impact of Niyativāda on Saket Jain 28 Behaviour, Ethics and Morality31 Place of Determinism in Five Co- Sayyam Jain 29 Factors32 Our Contributors 30Determinism in Śramaṇika Traditions…|viii

CONCEPT OF NIYATIVĀDA OR “DETERMINISM” AND INDETERMINISM IN SCIENCE AND JAINISM Dr. Surendra Singh PokharnaThe concept of determinism occupies an important place inthe Jain traditions through the karma theory, which strictlyimplies a perfect causal connection that is the cause effectrelationship between one’s action and one’s consequences.Thus to each pleasure or suffering of oneself, some type ofkarma is held responsible. But then there is a question for theplace of puruṣārtha in this domain. Hence there is always atug of war between the principle of causality and the “FreeWill”. How does one explain this contradiction? The strugglecan be translated into Niyativāda and puruṣārtha. If we lookat science then we find that in the process of description ofreality through the Classical physics, the concept ofdeterminism has a special place as here one assumes that thereis a perfect determinism at all levels. Thus, if one knows theinitial coordinates of a number of particles like their positionsand velocities (or momentum) then their future positionsand velocities can be determined perfectly if we have exactinformation about the forces acting on them either externallyor internally. However, practically all scientific measurementsin any discipline have statistical errors which need not besame in all the experiments conducted at different places andat different times. But leaving aside these statisticalfluctuations, the basic results appear to be perfectlydeterministic in principle.The present paper argues these concepts of Jain doctrine vis-a-vis developments in classical and quantum physics. Determinism in Śramaṇika Traditions…|1

PROBABILITIES OF THE JAINA WORLD Dr. Ratnakumar S ShahJainism is regarded as a highly deterministic religiousphilosophy. An extreme school of Jaina philosophy evenpropounds that since infinite-infinite (anantānanta) modes ofinfinite-infinite substances (dravya) – both sentient and non-sentient – in past, present and future (savvaddhā) of infinite-infinite time span are reflected in the infinite knowledge(kevalajñāna) of the omniscient (sarvajña), things will occurexactly in the manner it is so reflected. And hence there is noplace for uncertainties, indeterminacies and probabilities inJainism. However, there are large number of reference in theJaina scriptures which clearly point out phenomena dependingon uncertainties and probabilities.As per quantum physics the reality is different from what isobserved. As per Jaina philosophy, whatever we observe withthe help of sense organs (indriyas) including mind (mana) isthe subject matter of indirect knowledge (parokṣa jñāna) andhence not the reality; the reality can be known only throughdirect knowledge (pratyakṣa jñāna) by the soul.As per uncertainty principal of quantum physics, a number ofphenomena depend upon probabilities. They can be convertedinto actualities by maximizing the probability (wavefunction). This, we propose is equivalent to concept of willfulhuman effort (puruṣārtha).2|Determinism in Śramaṇika Traditions…

KRAMA-BADDHA-PARYĀYA: A SCIENTIFIC ANALYSIS Dr. Narayan Lal KachharaThe theory of krama-baddha-paryāya, serial existence ofmodes in a predetermined way, is comparatively a recentintroduction in Jainism. The theory describes the rules forchange in modes of substances (dravyas). The notion ofpredetermined serial change in modes in jīvas questions thefundamental power of the soul, the Free Will, and alsodiscourages individuals from taking spiritual initiative.It isgenerally accepted that there are five determinants decidingthe change of mode of substances (1) nature of the substance(svabhāva), (2) energy for change (puruṣārtha), (3) time ofchange (kāla), (4) rule for change (niyati or bhavitavya), and(5) the auxiliary cause for change (nimitta) Though this set ofdeterminants is valid for all substances the energy causing thechange varies from substance to substance. For example, jīvahas the property of consciousness which is absent in matter,pudgala. Jiva can make conscious effort for change, by FreeWill, whereas pudgala uses the physical form of energy forchange. Therefore, the modifications taking place in jīva andpudgala though governed by the same set of determinants areof different kinds. Further, the auxiliary cause is external andthe substance has no control on its occurrence, as allsubstances have independent existences and enjoy freedom toact. This fact is important for modifications in jīvas.The paper examines the process of modifications in jīva andpudgala and shows that the theory of krama-baddha-paryāyais conditional and is not a rule. This removes many of themisconceptions and misunderstandings prevalent in thesociety. Determinism in Śramaṇika Traditions…|3

HkkX; ,oa iq#’kkFkZ & ,d fpUru MkWå ,lå ,yå xkMs +korizR;sd tho dk vfUre loksZPPk y{; lq[k] “kakfr] vkuUn vkfnLFkk;h :Ik ls izkIr djuk gS] D;kasfd ;g gj tho dk ewy vkReh;LoHkko gSA mls izkIr djus ds fy, ;g tho ukuk izdkj dsvkyEcu ¼miØe½ djrk gSA mlesa vk/;kRe dk vkyEcu LFkk;h oloZJ’s B gSA vrhr esa gekjs ls fd;k gqvk deZ gh orZeku eas HkkX;ds :Ik eas lkeus vkrk gS vkSj mlh HkkX; ds mn; eas gekjhizfrfØ;k Hkfo’; ds fy, lafpr gkrs h tkrh gSA blh izdkj vukfndky ls fØ;k vkSj izfrfØ;k ds QyLo:Ik lla kj dk ifjHkze.kfujUrj py jgk gSA vr% HkkX; iq#’kkFkZ eas vFkZ Hksn ugha fdUrqek= dky Hksn gSA vrhr esa fd;s gq, vPNs cqjs deZ ds QyLo:IkvPNk o cqjk HkkX; mn; ¼vuqHko½ esa vkrk gS] ml le; vxjgekjh izfrfØ;k ml mn; ls izHkkfor jgrh gS rks iqu% Hkfo’; dsfy, lafpr gks tkrh gS] vU;Fkk mlls vizHkkfor jgrs gq, tksfØ;k gkrs h gS og uohu deZ dk Cka/k ugha gkus s nrs h] bls ghlRiq#’kkFkZ dgk tkrk gSA vr% lncqf)iwoZd dk;Z iq#’kkFkZ vkSjnqcZqf)iow Zd gksuk HkkX; gSA blh lRiq#’kkFkZ ls mnhj.kk dhØec)rk NqVRkh tkrh gSAorZeku ds deZ lEiknu eas tho LorU= gS ml ij mldk i.w kZvf/kdkj jgrk gS] vr% “kfDr”kkyh orZeku dks HkkX;] fu;fr]fo/kkrk vkfn ds Hkjkls s NksMu+ k iru dks fueU=.k nsuk gSA ;g tSun”kZu ds vuds kUr fl)kUr ds vuqlkj iw.kZ lR; ls ijs gS RkFkkiq#’kkFkZghu dk y{k.k gSA HkkX; vkSj iq#’kkFkZ ds [ksy eas iq#’kkFkhZHkkX; ij fot; izkIr djrk gSA4|Determinism in Śramaṇika Traditions…

DETERMINISM AND KARMA THEORY OF JAINISM Dr. P. C. KanthaliyaCārvāka philosophy recognises the direct evidence ofmaterialistic life and does not accept the principal ofsupernatural power or god. Cārvāka denied metaphysical soul,heaven, hell and fatalism. At that time Ājīvaka propagatedNiyativāda or absolute determinism. They believe that there isno free will, that everything happened, is happening and willhappen entirely pre-ordained and a function of cosmicradiations. No human efforts could change the niyati andtherefore karma ethical theory was a fallacy. Like Cārvāka,Ājīvakas were atheists and rejected the authority of vedas butunlike Cārvāka, they believed in ātmā – a central concept ofHinduism and Jainism. They also believed in reincarnation.Makkhalī Gosāla is generally considered as the founder ofNiyativāda movement. He rejected the theory of karma andbelieved that every event fructifies only when its time comes.The paper compares the above with Jain doctrine of reality,soul, karma as they all propagate the free will of soul, itskarma theory rejects the doctrine of Niyativāda but not intotality and talks of “Niyati” as one of the five essentials ordeterminants (Samavāya) which are present when any eventoccurs. These are nature (prakṛti), catalyst (nimitta), effort(puruṣārtha), time (for event to occur) and destiny (niyati). Determinism in Śramaṇika Traditions…|5

CONCEPT OF ‘FREE-WILL’ IN EARLY BUDDHISM Prof. Bimalendra KumarThe Buddha preached a doctrine of ‘free-will’ or ‘freedom’.The world of samsāra is impermanent and suffering and it istherefore imperative to leave it behind. The main objectives ofthe teachings of the Buddha is not to improve the world ofsociety by introducing new ideas, norms and structures but itdirects the human being to avoid conflicts and cultivate moralstates of mind. Improvement of the general situation of thesociety can take place only through the moral and spiritualimprovement of each individual. After changing oneself in apositive way the individual can contribute to society by beinga good example for other and by admonishing them to followhis own example. Buddhism being a psycho- ethical thoughtand practice prescribes the path of freedom by not involvingin the internal and external problems. Buddha’s concern wasneither political nor social but purely freedom or liberation.The Buddha’s aim followed from his concentration on theproblem of suffering at an individual level to the persons, whowere seeking freedom.The concept of ‘freedom’ or ‘free-will’ has been discussed bymany western scholars. The freedom is a relative concept andin this particular context, especially when observed from theBuddhist point of view, has a specific use as a moral andsocial concept. The will or freedom plays a very importantrole in an individual’s life here as well as in life hereafter.There will be an attempt to throw light on the concept of ‘freewill’ as revealed in the Pali literature.6|Determinism in Śramaṇika Traditions…

NIYATIVĀDA IN JAIN TRADITION Dr. Shugan C JainJains are varyingly referred as Śramanas (believers in selfeffort to achieve their objective of self reliance), Vrātyas (onewho observes vows, fasts) and Niggantha (without anypossessions) in Indian philosophical literature. They believe inthe eternal existence of individual soul in each living being.This mundane soul is capable of attaining its pure soul state /Mokṣa through its own self effort. Thus the status of amundane soul at any time instant in future seems to begoverned by a number of factors making its predictionprobabilistic and not adhering to the doctrine of Niyativāda.On the other hand, in the case of pure soul, being in a state ofinfinite knowledge and bliss and not affected by externalbeings is predicable exactly and hence supports NiyativādaThe paper argues these concepts vis-à-vis niścaya, vyavahāranaya, ethics, karma doctrine, & story literature. Determinism in Śramaṇika Traditions…|7

OMNISCIENCE AND DETERMINISM (NIYATIVĀDA) Prof. Jayanti Lal JainEvents/happenings take place in the Universe every moment.What or who determines/causes them has been a mutequestion in the minds of people from time immemorial. Onegets reconciled to one view or the other depending on theirown reasoning. In almost all the major religious philosophies,there is a divine power/God that is presumed to knoweverything in the Universe without any limitations ofsubstances, area, time and contemplations. With thisknowledge, it is believed that they govern/regulate or preachthe masses about what is to be done or not. If they regulate, itimplies some sort of determinism.In Jain Philosophy, Omniscience encompasses in itselfknowledge of all substances in the Universe, their propertiesand modifications. This notion of omniscience is accepted byall Jains without any reservation. This knowledge isindivisible, complete/perfect and natural/not made. The basicquestion that arises is that how the omniscience knows ‘all’ inthe universe in one go and what is the manner of knowingthem all. Knowledge of these aspects must be contained in thestate of omniscience. Hence, this paper discusses certainaspects of omniscience and determinism such as the nature ofomniscience, its importance and role if any in the directdetermination of events. Incidentally, the other aspects ofdeterminism like cause and effect relationship in variousdoctrines, karma theory, role of free will and activism, impactof determinism on behaviour, ethics and morality, fivesamavāyas and their operations and many more such aspectsare also discussed.8|Determinism in Śramaṇika Traditions…

NIYATIVĀDA [FATALISM] VERSUS KARMAVĀDA ARE THEY CONTRADICTORY OR COMPLIMENTARY? HOLISTIC PERSPECTIVE FROM THE PRIZM OF JAINISM Prof. M. K. BhandariHuman life is full of riddles and contradictions. Most of themare the result of our ignorance and lack of properunderstanding. One such but very crucial riddle is as to howour life is regulated. Are we in the bondage of fate (destiny)i.e., niyati or prārabdha or we are creator of our own destinyby our free will (puruṣārtha) and our own karmic actions?The Jain philosophy and religion as enshrined in ancientscriptures viz., Uttarādhyayana Sūtra, Upāsakadaśāṅga Sūtra,and Tattvārtha Sūtra have explained the concept andapplication of the doctrine of Niyativāda and Karmavāda.This research paper makes an attempt to explore theconceptual issues with the support of practical illustration, soas to make these vexed issues understandable. An effort willalso be made to narrate the contradictory ethos of free willversus niyati and search the common ground where these twoseemingly contradictory aspects of life can converse andcreate a common platform. Determinism in Śramaṇika Traditions…|9

WILL: AN EXERCISE IN COMPARATIVE THEOLOGY Prof. Christopher Key ChappleDeterminism and free will have long been debated in thecourse of human history. It is both a theological andphilosophical question. If an all-powerful, all-knowing Godcreated the world, does this God control the lives of individualhumans? For most Christians the answer would be yes;through the grace of God, good things happen to deservingpersons. For persons who do not accept the notion of anomnipotent, omniscient God, no outside controller woulddetermine an individual’s course in life.The debate about free will and determinism also was taken upin ancient India. Theories about karma in Jainism as well asthe Yoga Sūtra and other philosophical texts assert that everyaction plants a seed (bīja) that bears future fruit. Through thepurposeful cultivation of positive behaviors, seeds can beplanted that will improve one’s status and disposition in theworld.This paper will begin with an examination of the Pelagianview and its modern interpretation by Erich Fromm. Passageson the efficacy of human will from the Mahābhārata and theYogavāsiṣṭha will be examined in light of their philosophicalcontext. The paper will end with a comparative analysis, notattempting to reduce one tradition or approach to another, butrather to emphasize the enduring nature of the question. Doexternal forces control human destiny? Or do humans possessfree will and agency?10|Determinism in Śramaṇika Traditions…

DETERMINISM IN JAIN DHARMA Er. Manmohan Chandra JainThe karma principle in Jainism is unique and unlike the otherreligions. In Sāvayapaṇṇti Acārya Haribhadra Sūri states thatthe karma is destroyed with the course of time on its own butwith concerted efforts, it can be destroyed earlier too. Forexample, an in curable disease cannot be cured before its timebut a curable disease can be mitigated or cured by appropriateaction. The sense is applied to karma as well. The first part isapplicable to determinism in Jainism and remaining partexplains the rest of the karma principles.The karmas, classified as puṇya and pāpa, binds with dravyakarma and bhāva karma as well. The effect of pāpa karmascan sometimes be so strong that its effects are ordinarily notreversible. One of such conditions leads toNiyativāda/Determinism. It does not mean that all the pāpakarmas are irreversible. Like puṇya karmas, results ofmajority of pāpa karmas are reversible through correspondingsuitable efforts of puruṣārtha. It derives to the new conceptthat there are not just two variables—KARMAS and itsEFFECTS but there is also a third variable— PURUṢĀRTHA.These three variables form the karmic cycle. Destiny may bepredetermined, but it can also be changed by manipulating thethird variable.Such type of implementing puruṣārtha becomes the base ofsaṃvara and nirjarā of karmas and ultimately the attainmentof SALVATION, which is the ultimate goal of the Jīva andget rid of the cycle of birth and death. This paper talks onthese issues in details. Determinism in Śramaṇika Traditions…|11

DETERMINISM IN THE ŚRAMAṆA ETHICS: IT’S INTERROGATION IN THE CONTEMPORARY CONTEXT Dr. Meenal KatarnikarThe aim of all human endeavours is to create peaceful,harmonious atmosphere and a perfect society where there ishappiness, abundance and justice. And reality about socialphenomenon is that it is a mixture of joy and sorrow, etc.In the contemporary context, this picture of society iscoloured by scientific and technological glitter that havebrought radical change in human life, value-paradigms andeven human-world-Divinity relations.Here, Śramaṇa ethics and the values endorsed by the samecan supply the guidelines and help elevate the profoundnessof human existence. The Śramaṇa traditions in India, viz.Jainism and Buddhism, are known for their high moral idealssuch as non-violence, truth, non-possessiveness, emphasis onthe spiritual values such as liberation, peace, disciplined lifeencompassed by practicing vows and austerious way of livingand pursuit of ‘summom bonum’, the highest aim of humanlife. Both of them guided humanity for years together andwere successful in maintaining the rule of Righteousness.With this legacy and the richness of their principles, they canprovide some solution to contemporary value-crisis.Present paper is an attempt to critically examine whetherŚramaṇa ethics is in fact deterministic and to highlight theneed to translate the fundamental principles of Śramaṇa ethicsin the contemporary jargon.12|Determinism in Śramaṇika Traditions…

FREE WILL AND NIYATIVĀDA OF GOŚĀLA: AN APPRAISAL Dr. Anupam JashThe doctrine of ‘niyati’ or absolute determinism ischaracteristic of Ājīvaka Philosophy. According to theĀjīvakas everything in human life and the universe is pre-determined or pre-ordained by cosmic principles, and there isnothing that can disturb or change this arrangement or state ofaffairs. As a consequence human beings have no free choiceand have to accept fatalism. In other word no religious ormoral practice have any effect on our future, and thingshappen to us the way they do because they are pre-ordainedby cosmic principles. Herculean effort on our part cannotchange this even a little bit. Thus the Ājīvakas are fatalist anddo not believe in karma as done out of free choice. They rejectthe karma theory based on free choice, as false. As theBhagavatī Sūtra states, Gośāla believes that living beings arecontrolled by ‘niyati’ or fate, with no power or force of theirown.Pre-determinism does not necessarily involve pessimism.Dale Riepe thus observes that the Ājīvakas were optimisticalthough they believe in pre-determinism. What one does orbeliefs does not yield any moral force, merit or demerit or hasany effect on after-life. Riepe further states that according toĀjīvakas, one’s actions have immediate effects in one’scurrent life but without any moral qualities attached to them,both the action and the effect being predetermined.In this paper, attempt has been made to understand thedoctrine of Niyativāda from the standpoint of Ājīvakaphilosophy in comparison to Jaina schools of thought. Determinism in Śramaṇika Traditions…|13

OMNISCIENCE AND NIYATIVĀDA Br. Hem Chand Jain ‘Hem’The Omniscience occupies a pivotal position in JainPhilosophy. All knowledge follows from his precepts. In thisage of science, one must think rationally and impartially,without which no scientific or philosophical research isfruitful. Believing by knowing should be our motto becauseknowledge and faith are two inseparable qualities of a soul.The omniscient has three distinct characteristics such ascomplete detachment (vītrāgatā), omniscient (perfectknowledge) and true counsellor/guide (āpta). In the absenceof these qualities, we will have principles based on falseknowledge, false faith and false conduct..Based on the preaching of Omniscient, there has been greattradition of Ācāryas declaring in different works views onNiyativāda. The subject of omniscience is all the substanceswith their all attributes and modifications of all times.Whatever has already happened, is happening and will happenin future is reflected clearly in the all pervading consciousnessof the Omniscient, as in the present. In Kārtikeyānuprekṣā(verse 321-323), it is clearly mentioned that whatever birth ordeath, the Lord has known fixed as regards to any livingbeing, in whatever time by whatsoever manner, it doesdefinitely occur to that living being in that very land, in thatvery time, by that very manner. No heavenly Lord, not eventhe omniscient ‘Jinendra Deva’ can change that course ofevents, nobody can avert it.14|Determinism in Śramaṇika Traditions…

FREE WILL IN THE REALM OF MORALITY: EXAMINING JAIN PERSPECTIVE Dr. Kamini GogriFree will is the power to exercise control over one’s decisionsand actions. The interest of free will in philosophy primarilylies in whether free will exists. While hard determinism deniesthe existence of free will, other schools such asincompatibilism, soft determinism (or compatibilism), andlibertarianism recognize it in some way or others. Thesevarious schools differ on whether all events are alreadydetermined or not (determinism versus indeterminism) andalso on whether freedom can coexist with determinism or not(compatibilism versus incompatibilism). Philosophers areinterested in free will also because free will is considered tobe a requirement for moral responsibility. For example, itmakes sense to punish criminals only if they choose theirfates. But different schools naturally have different responsesto the problem of moral responsibility.The principle of free will has scientific and religiousimplications. In the religious realm, free will may imply thatit is not totally determined by the causation of karma or thatits power over individual will and choices is not entirelycontrolled or predestined by an omnipotent divinity.However, many believe moral responsibility to require freewill, in other words, the ability to do otherwise. Thus, theissue here is whether individuals are ever morally responsible,and if so, in what sense. This issue will be discussed in thecontext of ethical framework of Jain Philosophy. Determinism in Śramaṇika Traditions…|15

THE CONCEPT OF ‘NIYATIVĀDA’ AS DEPICTED IN JAINISM Dr. Navin Kumar SrivastavIn Śramaṇic tradition as well as the Vedic traditionemphasized the Niyativāda in their own particularperspectives. This doctrine is fundamental to the Ajīvakasect, whose leader was Makkhali Gośāla who wascontemporary of Mahāvīra and Buddha. In Niyativāda there isno free will, that everything that has happened, is happeningand will happen is entirely preordained and a function ofcosmic principles and accepted the Karma doctrine is fallacy.For the common phenomena the word ‘niyati’ stands for fate,destiny, and the mysterious but irresistible power of the actsdone in previous lives, which rues unnoticed. But when wetalk about niyati as discussed in Jain perspectives, there isdoctrine of karma, an individual’s present condition isdetermined not by any absolute principle by his own actionsperform either in his past lives or in this life; by freelychoosing the right course and following it faithfully he couldimprove his destiny and ultimately win salvation. The Jain’srefutation of the doctrine of Niyati should not lead us toconclude that they totally reject the doctrine. In Sanmatitarka,Siddhasena pointed, the doctrine of Kāla, Svabhāva, Niyati,Pūrvakṛta and Puruṣa, as the first cause of the universe arefalse when they are taken single but are true when they areaccommodated, adjusted and related to each other inaccordance with their well-known doctrine of Syādvāda orAnekāntavāda.In this paper I am trying to show that there is no scope offatalism in Jainism when you accept the theory of causation.16|Determinism in Śramaṇika Traditions…

fu;frokn ,oa dFkafpr~ fu;fr MkW0 jkgqy dqekj flgafu;frokn e[a kfy xk's kkyd ds vkthod lEiznk; dh ekU;rk ds:i esa izfrf\"Br jgk gSA rFkkfi izkphu ok³~e;ksa ds v/;;u ls ;gfofnr gkrs k gS fd fu;frokn Hkkjrh; euh\"kk dh cgqlEer ekU;rkds :i eas izfrf\"Br jgk gSA fu;frokn ds mYy[s k vkxe f=fiVd]mifu\"kn~] iqjk.k] lLa d`r egkdkO; ,oa ukVdkas esa izkIr gkrs s gSaAfu;frokn dh ekU;rk gS fd txr~ eas fu;fr gh lcdk dkj.k gSvkSj leLr deksZa dk lk/ku gSA vFkkZr~ tks tc] ftlds }kjk] ftlizdkj] ftlds fu;e ls gksuk gksrk gS og gks rks ;g fu;frokn gSAfu;frokn esa ?kVuk dh iw.kZ O;ofLFkfr lqfuf'pr gSA'ors k'orjksifu\"kn~ ¼1-2½ esa l`f\"V ds dkj.k ds :i eas dkyokn]LoHkkookn] fu;frokn] ;n`PNkokn] ipa egkHkrw okn] ;kfs uokn ,oaiq#\"kokn bu lkr erksa dk lda sr izkIr gksrk gSA dqN izeq[ktSunk'kZfud bu lkr oknkas esa ;n`PNkokn] iapHkwrokn ,oa ;ksfuokndks vLohdkj djus ds lkFk&lkFk deZokn uked ,d vU; okndks tkMs d+ j bu ik¡pksa dks lefUor :i ls l`f\"V dk dkj.k ekursgSAa;gk¡ ;g /;krO; gS fd tSu nk'kZfudksa }kjk fu;frokn ds fujlueas vuds rdZ fn;s x;s fdUrq tSu n'kZu eas ekU; dkyyfC/k ,oaloZKrk tSls izR;;ksa dks Lohdkj djus ds dkj.k iap leok; ds,d vax ds :i eas bls dFkafpr~ :i ls Lohdkj djrs gSaA izLrqr'kks/ki= esa bUgha rF;ksa dk fof'k\"V fo'ys\"k.k izLrkfor gSA Determinism in Śramaṇika Traditions…|17

PHILOSOPHICAL VIEWS OF HERETICS DEPICTED IN LOTUS POOL (ESSENCE OF POUṆḌARĪKAKAMALA IN PUṢKARṆĪ LAKE) OF SŪTRA Varsha Shah6.B.C was an age of freedom of thought, which gave rise tonew religious movements. The Samaṇaphalasutta and theBrahmajālasutta in the Dīghanikāya of the Buddhists mentionabout sixty-three different philosophical schools - probably allof them non-Brahmaṇa existing at the time of Buddha. Theseviews as per Sūtrakṛtāṅga, were grouped into four principalschools Kriyāvāda (subdivided into 180 groups), Akriyāvāda(84 groups), Ajñānavāda (67 groups) and Vinayavāda (32groups).Kriyāvāda is the doctrine according to which the soul acts andis acted upon. Akriyāvāda (Ahetuvāda) is the doctrine of non-action which is virtually opposed to Kriyāvāda. Theajñānavādins of the Jain texts were skeptics or agnostics whorefusedto give categorical answer to the questions put to them.Sanjaya Belaṭṭhiputta, belonged to this line of thinking.Vinayavādins observed certain moral codes. It was not theiraim to exterminate all karma or to stop the influx of newkarma which Jainism taught.With the help of the simile of Lotus Pool in Sūtrakṛtāṅga , Iwould like to discuss on kriyāvādī, akriyāvādī, vinayavādī,ajñānavādī and views of Śramaṇa like Puraṇakaśyapa,Prakuda Kaccāyana, Sañjaya Belaṭṭhiputta, Mankkhaligośāla,Ajita Keśakambala on the nature of soul, heaven and hell,God, Cosmos, cause of happiness and sorrow, determinismand freedom.18|Determinism in Śramaṇika Traditions…

fUk;fRkOkkn ^IkqCcdEefIkykfs rdcq)vIknkUk* ds IkfjÁs{; Ekas MkWŒ OksnO;kLk ik.Ms;dk;Z&dkj.k dk fLk)kUr IkzLrqr djUks Okkyk CkkS)n'kZUk ,d dEkZIkz/kkUk n'kZUk gSA ;g TkhOk vkSj txr~ ds fLFkfr ,oa fouk'k ds fy,deZ dks gh Lohdkj djrk gSA thoykds ;k fo'o dh fofPk=rkbZ'oj d`r ugha gSA vfirq lRokas ds dekZsa ds QyLo#i mRiUUk gqvkgSA deZ nks Ikzdkj ds gksrs gSa&Pksruk vkSj PksRkf;RokA ekufld deZdks Pksruk dgrs gSaA psruk ls tks mRiUu gksrk gS mls psrf;Rokdgrs gSaA vr% dkf;d ,oa okfpd ;s nks izdkj ds deZ prs f;Rokdgykrs gSAa bu dekZsa dh flf) vkJ;] LoHkko vkSj leqRFkku TkSlsdkj.kkas ls gksrh gSA ;fn ge vkJ; dk fopkj djrs gS]a rks ,d ghdeZ Bgjrk gS] D;kasfd lHkh deZ dke ij vkfJr gSaA ;fn geLoHkko dk fopkj djrs gSa rks okd~ deZ gh ,d deZ gS] vU; nksdk deZRo ugha gS] D;kasfd dk;] okd~ vkSj eu bu rhu esa lsdsoy okd~ LoHkkor% deZ gSA ;fn ge leqRFkku dk fopkj djrs gSarks dsoy eul~ deZ gS] D;ksfa d lc dekZsa dk leqRFkku eu ls gSAdeZ] cht ds lê”k Lodh; lkeF;Z ls vius Qy dk mRikndjrk gSA deZ&foikd nqfoZKs; gS] bldk foiz.kk”k ugha gksrk gSAtc le; vkrk gS vkSj izR;;&lkexzh mifLFkr gksrk gS rks Qyvo”; iznku djrk gSA ;gh deksZa dh /keZrk gS] tks fd fu;r gSAizLrqr “kk/s k&i= esa ^IkqCcdEefIkyksfrdcq)vIknkUk* eas of.kZr cq) dsthou dh dqN ÄVukv¨a ds vk/kkj ij c©) /keZ eas fu;frokn dsLo:Ik d¨ Li\"V djus dk Á;kl fd;k tk;sxkA Determinism in Śramaṇika Traditions…|19

tSu n”kZu eas iapleok; dh dkj.krk ,oa fu;frokn MkWŒ Jhus= ik.M;svusdkUroknh tSu nk”kZfudksa us dkj.k&dk;Zokn ij fofHkUu n`f’V;kasls fopkj fd;k gS ftueas iapleok; dh dkj.krk viuk fo”ks’kLFkku j[krh gSA iapleok; fl)kUr esa dky] LoHkko] fu;fr]iwoZd`r deZ ,oa iq#’kkFkZ bu ik¡p dkj.kkas dk leUo; Lohdkj fd;kx;k gSA tSu nk”kZfud bu ik¡pksa dh lkeqnkf;d dkj.krk dksLohdkj djrs gSaA tSu nk”kZfud buesa ls dsoy fdlh ,d dhdkj.krk dks Lohdkj djus dks feF;kRo ,oa lcdh lkeqnkf;ddkj.krk dks lE;DRo ekurs gSaAfu;frek= dks dkj.k ds :i eas Lohdkj djuk fu;frokn dgykrkgSA l=w d`rkxa ] Hkxorh l=w vkSj mikldn”kakx tSls izeq[k tSukxekasesa fu;frokn dk miLFkkiu izkIr gksrk gSA blds vfrfjDr“kkL=okrkZleqPp;] xkes êlkj bR;kfn xzUFkksa eas Hkh fu;frokn dkfu:i.k izkIr gkrs k gSA ysfdu tSu&vkxeksa ,oa vU; tSu xzUFkksa easfd;s x;s fu;frokn ds fu:i.k dk mn~ns”; mls iwoZi{k ds :Ik esamiLFkkfir dj mldk fujlu djuk gSAtSu nk”kZfudksa us fu;frokn ds fujlu esa vuds rdZ izLrqr fd;sgSAa fdUrq tSun”kZu esa dqN ,sls izR;; gS]a ftuds dkj.k os dFkafpr~fu;fr dks Lohdkj djrs gSaA bUgsa ge lkoZHkkSfed fu;e Hkh dgldrs gSa( tSl&s dkyyfC/k ,oa loZKrk dh vo/kkj.kk( dkypØ easvolfiZ.kh ,oa mRlfiZ.kh dk Øe rFkk muesa N% dkjdksa dk fo/kku(63 “kykdk iq#’kkas dh ekU;rk( ,d le; esa vf/kdre 108 thokasds fl) gkus s dk dFku ,oa fofHkUu xfr;ksa eas vf/kdre vk;q dkfu/kkZj.k] vkfnA lEHkor% bUgha izR;;ksa ,oa ekU;rkvksa ds dkj.kipa leok; ds vUrxZr fu;fr dks Lohdkj fd;k x;k gSA IkzLrqri= esa bUgha fo’k;ksa dk vuq”khyu izLrkfor gSA20|Determinism in Śramaṇika Traditions…

KARMA V/S NIYATIVĀDA: A PHILOSOPHICAL DISCOURSE BASED ON THE CONCEPT OF ONENESS OF ŚŪNYA (ZERO) AND ANANTA (INFINITY) Dr. Sandeep ShandilyaThe present paper by the author tempts to throw light on thecontrasting viewpoints of doctrine of Niyativāda and Karma.Bhagavad Gītā narrated by Lord Kṛṣṇa to Arjun at the battlefield of Mahābhārata is a classical work which talks aboutKarma as the supreme in deciding one’s fate. Bhagavad Gītāis considered to be one of the finest creations surrounding therelationship between Ātman and Parmātman. Often we tend toneglect the emphasis put forward in the Karma theory on notonly on the action or the Karma but the intentions too. Manyof the shortcomings of the Karma theory can be countered bythis fact that intentions also count a lot and not only the actionalone. On the other extreme are the Fatalism, Determinismand Pre Determinism which are in fact various manifestationsof the doctrine of Niyativāda. It emphasises that whateverevent is taking place is all because of its relationship with thepast events. Cosmic forces are responsible for the sequence ofevents leading to the present course of events as per theNiyativāda. In this paper an effort is being afoot by the authorto throw light on some aspects on the contrasted views ofKarma and Niyativāda. Also an attempt is made by the authorbased on the mythological notion of oneness of Śūnya (Zero)and Ananta (Infinity) to establish the oneness of the doctrinesof Niyativāda and karma. Over last few decades, Indianancient beliefs have attracted the entire world towards it. Thenotion of oneness of Śūnya and Ananta is also vast and eternalthat no differences or similarities in the universe are out of itsfrontiers. It encompasses in it many mysterious puzzlesincluding the possibilities of oneness of Niyativāda andKarma philosophy. Determinism in Śramaṇika Traditions…|21

KARMA DOCTRINE VIS A VIS NIYATIVĀDA Chhaya SethSoul's pure consciousness, it's dynamic and dormant qualitiesas propagated by Tīrthaṅkara Mahāvīra Svāmī in hisflawlessly synthesized Karma theory vis-a-vis the philosophyof determinism as soul's cycle of personal cosmic principleindependent of previous existing causes. Collaborating, thesegreat philosophies with incident of holocaust during WorldWar 2, the holocaust and its survivors their life experience canbe source of looking at life with different perspective andsource of motivation to pen a few words. Realising thebenefits of reaping fruits of our actions, our future is in ourhands vis a vis theory of events, decision action and moralchoices determined by previously existing causes.22|Determinism in Śramaṇika Traditions…

NIYATIVĀDA VIS A VIS DOCTRINE OF KARMA Atmarpit DevangIn today’s world, it is confusing that one should followNiyativāda or doctrine of karma. It is because wronginterpretation of spiritual books (śāstras). If one can’t find thesolution then he/she may lead to wrong conclusion. Truth isnot at all complicated but right understanding from anenlightened being (sadguru) is necessary.People, who believe in Niyativāda, think that everythinghappens at the destined time and our endeavoring is of no use.There is strict chronological order and it is not possible tochange or modify the order, while doctrine of Karma preachedthat only right endeavor is in our hand out of five elements foranything to materialize. So instead of waiting for time tocome, one should do right endeavor (puruṣārtha) for desiredresult.The purpose of this paper is to make utmost clarity of both theideology. Both are right at their place but clear understandingof both the ideology is important. One should clear when torely on Niyativāda and when to implement Karma theory(doctrine of karma). In order to present comprehensiveunderstanding, author has studied both the ideology andintended to present right essence of Niyativāda and doctrineof karma.It is hoped that one should be able to develop a great deal ofdiscrimination power to implement right ideology, at righttime. Determinism in Śramaṇika Traditions…|23

DETERMINISM, FREE WILL AND MORALITY JAIN PERSPECTIVE Jinesh R. ShethThe problem of determinism and free will has occupied theminds of human beings since time immemorial. Philosophershave dwelt on it at great length. The problem is alike for boththose who support determinism and those who do not. Fromone side, it is argued that since all the actions are causallydetermined, the belief that we are free is an illusion; from theother side, it is argued that since we know that we are free,universal determinism is false. Some others argue for both-truth of determinism as well as that of free will but then thequestion of morality is left aside. The paper attempts to dealwith the problem in the light of Jain philosophy.It is further aggravated when one takes into one of the centraltheme of Jain philosophy – omniscience. Determinism thenbecomes a necessary corollary of the doctrine that there is aperson who knows everything – past, present and future. But,if determinism is talks of moral obligation/ responsibility,what is the role of puruṣārtha? Is the Jain position ondeterminism absolutistic? If it is absolutistic, then how does itaffect Anekāntavāda? The paper seeks to address these issueswith some plausible solutions thereby also pointing towardsnew avenues of research in Jainism.24|Determinism in Śramaṇika Traditions…

KARMA DOCTRINE AND NIYATIVĀDA Sangita ShahThe Jain doctrine of karma, one of the most distinguishedamong the other theories of karma often attracts criticism ofbeing fatalist or determinist. On the other hand, it alsostrongly advocates the freedom of will that can be exercisedthrough mind, speech and body. Is there any robust balancebetween the two extreme poles of determinism and free will?Can one of the either be absolutely responsible in isolation forany Karmic result whatsoever?The paper will delve into the analysis of karma theory fromthe point of Niyativāda through the Syādavāda and NayaPrajñāpana model as proposed in Jain scriptures. An attemptwill also be made to find out through the catuṣkoṭi model asproposed in Buddhism.Kartu-naya, akartu-naya, bhoktru-naya and abhoktru-naya are among the prime nayas that can be explored to arriveat some conclusion. However, soul, the karmic agent needs tobe adjudged from the point of niyati-naya and aniyati-nayabefore surmising. A close comparison of nitya-naya andanitya-naya vis-a-vis niyati-naya and aniyati-naya willdefinitely provide an insight into the conundrum ofdeterminism and karma doctrine.One of the tasks of the paper shall be to create and providesemantics for understanding the complex structure of theinterwoven link between determinism and freedom of will inthe operation of karma doctrine. It will also encompass thediscussion on Ekāntavāda under the broader umbrella of thebasic pillar of Jainism; Anekāntavāda as far as functionality ofKarma doctrine is concerned. The conclusion will be based onthe provided semantic framework. Determinism in Śramaṇika Traditions…|25

WHAT ROLE DO I PLAY IN SHAPING MY FUTURE? A JAIN PERSPECTIVE ON DETERMINISM Himanshu JainHave you ever wondered if you can really shape your future?I set about trying to find an answer and approached a fewfriends with this question to understand their views. The firstone responded instantly that he planned and worked reallyhard to get to his goal. He added that he very carefully laid outhis actions by setting a goal and worked meticulously whichhas resulted in his current success, fame. A second friendmentioned that while she tried to follow similar steps as myfirst friend but due to external factors (Bank did not approveher proposal and loan to start a new venture) and has not beenable to taste success.When I approached another friend he replied that it is not inhis nature to try anything new. He just goes with the dailyflow and does not really do much to shape his future. The nexttwo friends gave me more different views - one said that theright time has not yet come. She will focus on it when shegets an opportune moment. And the last friend said, listen I donot worry about my future. Whatever is in my destiny is whatI will achieve, so why should I do anything more.Additionally each friend expressed only about one aspect fortheir success but in reality multiple factors execute togetherfor any cause/action to happen. This is nothing but Jain tenetof determinism or Niyativāda which is explained using theconcept of 5 factors (pañca samavāya) - Own Nature(svabhāva), Self-effort (puruṣārtha), Deeds (karma/nimitta),Time (kāla), and Fate/ Destiny (niyati). This paper deals withthese five cofactors to come with the right perspective onNiyativāda in Jainism.26|Determinism in Śramaṇika Traditions…

THE PRIMARY FOCUS OF NIYATIVĀDA IN JAIN PHILOSOPHY KARTĀVĀDA VS AKARTĀVĀDA Nayan JainEven before one discusses the concept of Niyativāda, itbecomes imperative to understand its primary focus and whyis it so important for us to know about it. If some power/Goddecides everything for us, then one need not bother aboutwhat is happening as it is His will. If we decide or areresponsible for whatever happening, the burden of decisionlies with us. If things are determined due to operation ofpredetermined bound sequential modifications, one need notbother. Things will take place in a predesigned manner.If we really look at the issue from Samayasāra’s Chapter onDoer-Deed relationships, we see that all the six substanceshave their independence in operations and changes take placeaccording to their eternal nature, properties and modifications.It happens because of their innate nature (upādāna) and notdue to external factors (nimittas), although latter is bound tobe there. Events take place in their own sequential manner(kramabaddha paryāya). Hence, the path to salvation lies onthe meditation of the eternal and pure nature of the self andwithout worrying about what may happen to other individualsor substances. Anything else is bound to lead to furtherkarmic bondage. Niyativāda is indeed based on Akartāvāda.This concept as propounded above enhances the level ofmeditation and it ultimately results in mokṣa and destructionof karmas. This is how the primary focus of Niyativāda is onthe process of salvation through better understanding of doer-deed relationships. Any other focus/objective will only bedetrimental to the cause of salvation. Determinism in Śramaṇika Traditions…|27

IMPACT OF NIYATIVĀDA ON BEHAVIOUR, ETHICS AND MORALITY Saket JainAll living beings want to become happy. Who will not behappy to realise that his happiness and unhappiness, life anddeath, good and bad, in fact everything is under his owncontrol; there is no outside interference in it? Similarly, whowill be happy to know one’s destiny is being controlled bysomeone else? When Niyativāda is interpreted in terms of theprinciple of sequence bound modifications, it includes adeclaration of eternal independence. The soul-oriented self-effort and rise of right faith originates as a matter of courseand with ease in those who have faith in sequence boundmodifications. Those who accept sequence boundmodifications intelligently, develops faith in infiniteindependence. All fears go away when true realisation ofsequence bound modifications happens. Realisation ofindependence, non-interference and lack of fear are bound tohave impact on the behaviour of an individual in terms ofpsychology, sociology, physiology, economic, political,ethics, morality and so on.The principle of sequence bound modifications means that thebehaviour pattern of the ever changing universe is bound bysome order. Whatever modifications in the substances arevisible in this world, are happening in a definite orderlymanner as if planned by its own nature and not by anybodyelse. This changes the perception of an individual about therole of other substances in one’s life as nimitta and bound toconcentrate on self efforts. Omniscience of supreme soul isthe strongest determining factor in establishing the principleof sequence bound modifications and this will impact one’soverall behaviour.28|Determinism in Śramaṇika Traditions…

PLACE OF DETERMINISM IN FIVE CO-FACTORS Sayyam JainIt’s a well known fact that “Knowledge is the key attribute ofthe soul and its forms can be seen in all the attributes of thesoul too”. Similarly, Determinism plays an important role asone of the key factors for regulatory work done and its formscan be seen in all the other co-factors too.All the Indian Philosophies, except Cārvāka, have acceptedDeterminism as a factor for regulatory work done, but havecalled them by different names. Here, we talk about the onesmentioned in Jain Philosophy.Five co-factors is a very common topic to be talked uponamong Jain scholars but its literary references are very fewlike Gommatasāra Karmakāṇḍa verse 879 to 883;Pravacanasāra Pariśiṣṭa Naya No. 26 to 35, etc. The five co-factors are - (1) Svabhāva (2) Niyati (Honahāra) (3) KālaLabdhi (4) Puruṣārtha and (5) Nimitta.While stating the process of Work Done in Physics, scientistshave considered all the 4 co-factors, except Determinism, insome or the other ways in the name of external force,magnitude, direction and time.Right Determinism can only be differentiated from wrongdeterminism by having a clear understanding of the correctplace of Determinism in the five co-factors. Determinism in Śramaṇika Traditions…|29

OURCONTRIBUTORS

1. Dr. Surendra Singh Pokharna, (Former Scientist, Indian Space Research Organization), India, Email: [email protected]. Dr. Ratnakumar S. Shah, Life Insurance Corporation of India, Pune (MH), Email: [email protected]. Dr. Narayan Lal Kachhara, Ex-Principal, Motilal Nehru Regional Engineering College, Allahabad (UP), E-mail: [email protected]. Prof. S. L. Godawat, Former Dean, Rajasthan College of Agriculture, Maharana Pratap University of Agriculture and Technology, Udaipur (Raj.), E-mail: [email protected]. Dr. P. C. Kanthaliya, Former Professor and Principal Scientist, Maharana Pratap University of Agriculture & Technology, Udaipur (Raj.), E-mail: [email protected]. Prof. Bimalendra Kumar, Deptt. of Pali & Buddhist Studies, Banaras Hindu University, Varanasi (UP), E-mail: [email protected] Determinism in Śramaṇika Traditions…|31

7. Dr. Shugan Chand Jain, Chairman, International School for Jain Studies, New Delhi. E-mail: [email protected]. Prof. Jayanti Lal Jain, Director, Centre of Philosophical Studies, Mangalayatan University, Aligarh (UP), E-mail: [email protected]. Prof. M. K. Bhandari, Ex-Director SVKM’s NMIMS Deemed University, Mumbai and Founder President of Society for Promotion of Excellence in Higher Education, India, E-mail: [email protected]. Prof. Christopher Key Chapple, Director, Master of Arts in Yoga Studies, Loyola Marymount University, Los Angeles, California, USA. Email: [email protected]. Er. Manmohan Chandra Jain, 802, R. P. Nagar, Phase-1, Kosabadi, Korb (CG), E-Mail: [email protected]. Dr. Meenal Katarnikar, Associate Professor, Department of Philosphy, University of Mumbai (MH), E-mail: [email protected] in Śramaṇika Traditions…|32

13. Dr. Anupam Jash, Asstt. Professor & Head, Department of Philosophy, Bankura Christian College, Bankura, (WB), E- mail: [email protected]. Br. Hem Chand Jain ‘Hem’, Bhopal (MP)15. Dr. Kamini Gogri, Visiting Assistant Professor, Department of Philosophy, University of Mumbai (MH), E-mail: [email protected]. Dr. Navin Kumar Srivastav, Assistant Curator, Jain Museum Project, Shri Firodia Trust, Pune, Email: [email protected]. Dr. Rahul Kumar Singh, Lecturer, Bajarang Inter College, Bhadari, Kunda, Pratapgarh (UP), E-mail: [email protected]. Ms. Varsha Shah, Research Assistant, K. J. Somaiya Centre for Studies in Jainism, Mumbai (MH), E-mail: [email protected]. Dr. Vedbyas Pandey, Post-Doctoral Fellow, Department of Pali & Buddhist studies, BHU, Varanasi (UP), E-mail: [email protected] Determinism in Śramaṇika Traditions…|33

20. Dr. Shrinetra Pandey, Joint Director, International School for Jain Studies, New Delhi. E-mail: [email protected]. Dr. Sandeep Shandilya, Associate Professor, Mangalayatan University, Aligarh (UP), E-mail: [email protected]. Smt. Chhaya Seth, Research scholar, Department of Cultural Studies, Jain University, Bangalore, E-mail: [email protected]. Atmarpit Devang, Shrimad Rajchandra Mission, Dharampur(Gujurat), E-mail: [email protected]. Sh. Jinesh R. Seth, M.Phil. Student, Department of Philosophy, University of Mumbai, Mumbai (MH), E-mail: [email protected]. Ms. Sangita Shah, M.Phil. Student, Department of Philosophy, University of Mumbai, Mumbai (MH), E-mail: [email protected]. Sh. Himanshu Jain, President, International Jain Sangh, New Jersey, USA, E-mail: [email protected] in Śramaṇika Traditions…|34

27. Sh. Nayan Jain, Jain Sangh, Singapore, Email: [email protected]. Sh. Saket Jain, Singapore Jain Sangh, Singapore, E- mail: [email protected]. Sh. Sayyam Jain, Shri Digamber Jain Acharya Sanskrit Mahavidyalaya, Jaipur (Rajasthan), E-mail: [email protected] Determinism in Śramaṇika Traditions…|35

Concept Note of SeminarThe human life and cosmic world are full of diversities. Every person tries toknow these diversities. In this process of understanding these diversities, so manyquestions arise in the mind. One of the important questions is as how our life isregulated. Are we regulated by destiny or niyati or prārabdha? Or we areregulated by our own free will (puruṣārtha).Fatalism, Determinism and Pre-determinism (Niyativāda) are the termsgenerally used interchangeably. Fatalism is a philosophical doctrine stressing thesubjugation of all events or actions to fate. Determinism, in philosophy, impliesthat all events, including moral choices, are completely determined by previouslyexisting causes. Pre-determinism, a specific type of determinism, believes thatevery single event or effect is caused by an uninterrupted chain of events that goesback to the origin of the universe.Jainism, Buddhism and Ājīvaka belong to Śramaṇika tradition. Ājīvakas werefirm believer of fatalism. As per Jain perspectives, based on concept of karma, anindividual's present condition is determined by his own past or present actions(karmas). By choosing the path of right faith, right knowledge and right conduct,one could improve destiny and ultimately win salvation. In view of doctrine ofSyādvāda or Anekāntavāda, Niyativāda is not totally rejected. There is emphasison activism of soul as well. There is a talk of operation of five co-factors(Pañcasamavāya), viz. Kāla, Svabhāva, Niyati, Pūrvakṛta and Puruṣa. The stateof omniscient and Arihant’s statements on some universal truths like only 24tīrthaṅkaras, 12 cakravartīs and other indicate the serial existence of modes i.e.krama-baddha-paryāya. This has imparted impetus to Niyativāda to extend itsapplication in all spheres.Buddhist text Dīghanikāya talks of two types: (1) Theistic determinism(issaranimmānahetu), and (2) Kammic determinism (pubbekatahetu). AṅguttaraNikāya says, “Don't blame me, it is the will of God” or inactivity, “What can I do?It's my past kamma.” On the other hand, Buddhacarita points out that “If God isthe cause of everything that happens, and then what is the use of human striving?”However, Buddha does not teach that we have complete freedom or that we aredetermined, but that our will is conditioned or limited to a greater or lesser extent.It is against these śramaṇika expositions on Determinism / Niyativāda, thisseminar is being organized.