Dr. Samani Mangal Pragya
Determinism believes in the independent existence of soul and reincarnations. The soul experiences both pleasure and pain. A determinist does not hold the self or others, as the cause of that pleasure and pain. He upholds that this is caused by destiny. The bliss in salvation and pleasure and pain of the world are created by destiny and not by self or others. All the beings of the world, experience pain or pleasure, neither due to the self (past) deeds nor due to the efforts of anyone else. All pains and pleasures of all the beings of the world are generated by destiny.[1]
According to Deteminism, power, energy and efforts are all non functional. All are powerless and effortless. None has power upon destiny. Due to their destiny, they suffer pain and pleasure in the six Abhijātis.[2] Determinism is prominently advocated by Ajīvaka tradition. Mankhali Gośālaka was its propounder. This philosophy has been illustrated multiple times in the Jain āgamas and in the Buddhist Literature. At the time of Lord Mahavira and Lord Buddha, it was a very powerful stream of thought, but with the passage of time it declined or probably it might have dissolved in the Nirgrantha tradition. This may be due to its close similarity in thoughts and conduct with the Nirgrantha (śramana) tradition.
In determinism, bondage of pleasure and pain, its experience and purity of beings - all events happen or are expressed as a pre-destined event. There is no cause or role of anything other than destiny.[3] Efforts of men have no control over it.
Sūtrakṛtāṅga and Dīghanikāya explore the fact that determinists mainly discuss karma and its results which are due to destiny. They believe it is meaningless to perform spiritual practices, such as, vows, penances, celibacy or any such endeavours.[4] They are futile as they can neither stop nor alter predetermined events.
Jain philosophy is not absolutely a determinist philosophy. It signifies importance of self-efforts. In the āgama literature, such expressions are available at various places. In Sūtrakṛtāṅga, niyativāda has been mentioned in the list of non-Jain philosophies and this clearly proves that Jain philosophy is not determinist. Jainism believes that karmas and the results of karmas are procured by the self. In the very beginning of Ācārāṅga, there is a belief in karmavāda.[5] The Bhagavatī, while stating the significance of enthusiasm, action, strength or energy, self-exertions and self-efficiency[6], has refuted the concept of determinism.
Ajñānavāda has already been discussed.
(a) Sūyagaḍo, 1/1/29-30.
(b) Dīghanikāya, p. 47.
natthi hetu, natthi paccayo, sattānam sankilesāya ahetu apaccayā sattā sankilissanti natthi hetu ṇatthi paccayo sattānaṃ visuddhiyā.
