Niyati Ka Swarup

Here's a comprehensive summary of the provided Jain text, "Niyati ka Swarup" by Kanhiyalal Sahal, in English:

Summary of "Niyati ka Swarup" by Kanhiyalal Sahal

This text explores the concept of "Niyati" (destiny, order, law) from various philosophical and religious perspectives, primarily focusing on its understanding within Jainism, but also drawing comparisons with Vedic thought, other Indian philosophical schools, and Western ideas. The author, Dr. Kanhiyalal Sahal, aims to elucidate the nature of Niyati as a governing principle of the universe.

Key Concepts and Perspectives Discussed:

• Niyati as Order and Law: The author begins by referencing the poetically used phrase "Niyatikritaniyamrahita" from Kavya-Prakash, suggesting Niyati can be understood as a collection of laws or a power that enforces order. This is likened to the Vedic concept of 'Rit', which governs the cosmic cycle and universal order. Scientific advancements are also noted as increasingly confirming that the universe operates according to immutable laws.

• Niyati in Ancient Texts (Yoga Vasistha): The text delves into the depiction of Niyati in ancient Sanskrit literature, specifically citing Yoga Vasistha. Here, Niyati is described as:

  • The omnipresent Brahman, which is the regulating principle.
  • The cause and effect relationship, where effects necessarily follow causes.
  • The power that governs beginnings and ends, and the intricacies of creation.
  • Known by various names like Mahasatta, Mahachiti, Mahashakti, Mahadrishti, Mahakriya, Mahodbhava, Mahaspanda, and Gati, signifying its multifaceted power in maintaining the universe.
  • The force that causes diverse phenomena, from the heat of fire to the stillness of mountains and the nature of deities and demons, existing consistently until the end of time.
  • Unbreakable even by powerful beings like Rudra, Madhava, and Hara.
  • The unwavering principle that has existed since creation and continues to operate, regulating everything from Rudra to the smallest blade of grass.
  • Metaphorically described as a dancer (Nati) orchestrating the grand drama of the universe without agitation.

• Western and Other Indian Perspectives:

  • Rational Mysticism: The author quotes Kingsland from Rational Mysticism, stating that individuals can influence minor aspects of nature but cannot alter the overall course of cosmic events determined by higher powers.
  • Fatalism vs. Niyati: The text contrasts the blind fatalism prevalent in some parts of Europe, where destiny is seen as pre-determined at birth without regard for cause and effect, with a more nuanced understanding. This "blind fate" is often associated with the forehead (lalaat) where destiny is believed to be inscribed. Greek tragedies also depict fate as an absolute power.
  • Dr. Ansari's Experience: The anecdote of Dr. Ansari, a physician who, despite his ability to save others, succumbed to a heart attack, highlights the inescapable nature of mortality, raising questions about the interplay of fate and individual effort.
  • Rabindranath Tagore: Quoting Robert Southey (though the author states "Robert Saude"), the text points out the helplessness of "poor slaves" who must follow destiny wherever it drives them, suggesting a potentially blind and inexorable force.

• The Question of Free Will: A central dilemma discussed is whether Niyati leaves any room for human free will. The text asserts that "Svatantra Karta" (the independent doer) is not just a grammatical concept but a philosophical one in India. Humans, unlike inanimate objects, possess free will and the capacity to shape their actions. Neglecting this free will leads to viewing oneself as a mere cog in a machine.

• Vedanta's View: Vedanta posits that as long as a person is bound by ignorance (avidya), they are not truly free. Liberation and freedom are achieved through knowledge (vidya). Freedom from desires and attachments is essential. Human potential lies in this freedom, as humans alone possess the capacity for self-improvement through spiritual practice (sadhana), unlike plants or animals.

• The Balance of Fate and Effort: The author argues that a practical approach to life acknowledges both destiny (daiva) and human effort (paurusha). This is supported by the saying of poet Magha: "A wise person does not rely solely on destiny, nor does he abandon effort. Just as a good poet takes recourse to both word and meaning, so too a wise person considers both destiny and effort essential in life." The Bhagavad Gita also lists five causes for the success of any action, including destiny (daivam).

• Analogy of Bridge: Prime Minister Jawaharlal Nehru's analogy of the card game Bridge is used: while the deal of cards is beyond a player's control (Niyati), how the player plays those cards with experience and skill is their free will. Similarly, a child cannot choose their father, but as a son, they can develop their personality through their choices. Karna's famous quote, "Whether I am a charioteer or the son of a charioteer, whatever I may be, birth is determined by destiny, but my efforts are my own," encapsulates this idea.

• Makkhali Gosala's Niyativada: The text critically examines the Niyativada (determinism) of Makkhali Gosala, the proponent of the Ajivika sect. While Gosala believed in an inescapable determinism, the author contrasts this with Lord Mahavir's emphasis on anekantavada (many-sidedness).

  • Dialogue in Upasakadashanga Sutra: A dialogue between Lord Mahavir and Saddalaputra, an Ajivika follower, illustrates the core difference. When Mahavir asks if the pottery was made through effort or without it, Saddalaputra, reflecting Gosala's views, states that all things are determined and no effort is needed. Mahavir then questions why, if everything is determined, Saddalaputra would punish someone who damaged his pottery or harmed his wife. This dialogue leads to Saddalaputra's realization.
  • Dev and Kundakolika Dispute: Another example from the Upasakadashanga Sutra is the debate between Dev and Kundakolika. Dev claims his divine powers were obtained without effort due to destiny. Kundakolika challenges this, asking why others who don't make an effort don't receive such powers, implying Dev's powers were indeed due to effort.
  • Nature of Gosala's Niyativada: The author suggests that Gosala's followers, particularly southern ones, may have further developed his ideas, potentially viewing Niyati as "unwavering permanence" or "static," devoid of time. The text quotes a Tamil scripture implying wealth, poverty, pain, and joy are pre-determined from conception.
  • Gosala vs. Scientific Niyati: While Gosala's followers might have leaned towards blind fatalism, the author suggests that the core of Gosala's Niyativada, as understood from certain scholars, was the principle of order and comprehensive law governing all actions and phenomena, leaving no room for free will or the impact of human actions. This is compared to natural laws, which even Buddha and Mahavir acknowledged in their theories of karma. However, the author notes that in the karmic theories of Buddha and Mahavir, there's room for exceptions, unlike the rigidity of Ajivikas. Sankhya philosophy's parinama-vada also shows elements of determinism but with less rigidity.

• Niyati as a Regulatory Force: The author concludes by reiterating that Niyati is understood as the regulating force of cause and effect. Without Niyati, the order of cause and effect would break down. This perspective is considered scientific and comparable to Vedic 'Rit' and Western Determinism. Crucially, this Niyati is not blind fatalism; it's the inherent reason why a babool tree yields only babool. This understanding is also present in Kashmir Shaivism.

• Jain Philosophy on Niyati: The text mentions Jain philosopher Siddhasen Divakar, who considered exclusive adherence to concepts like time, nature, destiny, past actions, or sole human effort as erroneous (mithyatva). He believed that the combination of all these factors constitutes the cause of action. The Gita's fivefold cause also emphasizes the interplay of various factors, including destiny.

Overall Argument:

The text argues that while "Niyati" represents a fundamental cosmic order governed by laws and cause-effect, it is not necessarily a blind, unalterable fate. There is a recognized interplay between this universal order and human free will and effort. The Jain perspective, particularly through the teachings of Mahavir Swami, emphasizes a balance where Niyati sets the framework, but human agency within that framework is crucial for spiritual progress and the unfolding of destiny. The rigid, blind fatalism attributed to some interpretations of Makkhali Gosala is contrasted with a more nuanced understanding of Niyati as a principle of cosmic regulation.