Jain Concept Of Reality And Determinism (NIYATIVAD)1

‘Free Will’ or Destiny 

Jain Concept Of Reality And Determinism (NIYATIVAD) 1 

(‘Free Will’ or Destiny) 

Compiled by Duli Chandra Jain 

Introduction 

Ashok Kumar Tiwari writes, 2 “A major debate in Western philosophical 

discourse about the nature of man has to do with whether man has free 

will or whether his behavior is determined. ... An older thread in Western 

philosophy and the dominant thread in Eastern philosophy deals with the 

issue of cosmic forces such as ‘fate,’ ‘karma’, etc.” Determinism is an 

aspect of this debate. 

The Sanskrit word ‘NIYATI’ means destiny. Thus NIYATIVAAD 

(determinism) implies that whatsoever is destined to happen, to 

whomsoever, will most certainly happen. Despite severe injury by a 

weapon, if a person is destined to live, he will. And if a person is destined 

to die, he will without any apparent reason. 

The ancient Jain scripture, SUTRAKRITAANG, in the first book, first 

lecture, couplet 30, describes destiny in the following words: 3 

Some hold that whatever pain and pleasure individuals beget are 

neither the results of their own acts or volition nor due to others, but it is 

due to destiny. 

This implies that all worldly beings, which are in the bondage of their 

karmas, have no recourse but to bear their consequences. Man does not 

have any freedom of will. In reality, it is not so. The next couplet of 

SUTRAKRITAANG states: 

Those who brag about destiny are unwise declaring 

themselves as learned; because they do not know that all 

pleasures or pains (or whatever happens) are not only due to 

destiny but they are due to destiny and also due to factors 

other than destiny. 

1 

2 

3 

Based on the English translation by Manish Y. Modi, Mumbai of the section 

NIYATIVAAD of the celebrated work ‘JAIN DARSHAN’ of Dr. Mahendra Kumar Jain 

Nyayacharya, published by Shri Varni Granthamala, 1974 

Freedom and Determinism by Ashok Kumar Tiwari, posted on 

http://www.geocities.com/ashokktiwari/fad.html 

Jaina Sutras, translated from Prakrit by Hermann Jacobi, Part Two, Dover 

Publications, 1968, pages 239-240. 

Jain Study Circular 9 

July 2008


Various Indian schools of thought have shed light on karma and 

determinism. Makkhali Goshaalak did not believe in self-endeavor. He 

believed in the wheel of destiny (NIYATICHAKRA). Buddhist works 

MAJJHIMANIKAAY and BUDDHACHARYA describe Makkhali Goshaalak’s 

philosophy as: There is no antecedent or determinant for the distress or 

relief of living beings. Neither soul nor matter is of any avail. Power, 

energy or audacity is ineffective. All that exists - living beings, souls, 

matter and the like, are powerless. Constrained by destiny, they undergo 

transformations and experience pleasure and pain. All religious ascetic 

practices such as penance, celibacy and mores are unavailing in mutating 

the situation. Ripening and shedding one's own karmas by self-endeavor 

is not an option. 

In recent times, Shri Kanjisvami has extended a spiritual twist of 

determinism. According to him and his followers, each and every 

modification of an entity (DRAVYA) is predestined. What is going to 

happen will happen owing to its intrinsic nature; any attempt to change it 

is bound to be fruitless. The innate nature is the substantive cause 

(UPAADAAN KAARAN) for the modification and the instrumental causes 

(NIMITTA KAARAN) appear automatically. 4 The justification for this claim is 

that one entity cannot interfere in the modifications of another. 

Accordingly, the modifications of each entity of the universe are 

predestined/predetermined for all times to come. Consequently, the 

future of all living beings, including man, has been predetermined by 

destiny. All efforts /endeavors are futile. These concepts are akin to 

determinism. 

Jain Concept of Reality 

On a critical examination of the intrinsic nature of an entity coupled 

with the relationship between substantive cause and instrumental cause, 

the above argument does not seem to hold water, because it implies that 

consequences of ‘karma’ cannot be altered. Dr. S. Radhakrishnan 

argues, 5 “The same rule of law and scientific principles 

recognized in nature must also be recognized in mind and 

morals. He argues further that the theory of Karma, properly 

4 

5 

For a discussion of substantive and instrumental causes, please see Jain Study 

Circular, ‘Quotations From Scriptures’, October 2000. 

Freedom and Determinism by Ashok Kumar Tiwari, posted on 

http://www.geocities.com/ashokktiwari/fad.html 


July 2008


understood, is not a theory of predestination, but rather a 

theory that is completely consistent with the causal laws of 

the universe.” These assertions conform to the Jain concept 

of universe and aspects of reality (TATTVAs). 

According to Jainism, there are six entities (DRAVYAs) in the universe. 

Their interactions lead to the seven aspects of reality. The attributes of 

the entities of the universe are: 6 

1. The six entities are innumerable souls (JEEVs), innumerable aggregates 

of matter (including energy, PUDGAL), space (AAKAASH), principle of 

motion (DHARM), principle of rest (ADHARM) and infinite instants of time 

(KAAL). The sum total of each entity is eternally constant. No entity 

can be created or destroyed. 

2. Each entity, whether pure or impure, 7 continually undergoes 

transformation according to its intrinsic nature. In this process, the 

old form ceases to exist and a new form appears. However, its 

essence remains invariable. These modifications cannot be stopped 

or manipulated. 

3. One entity cannot be converted into another entity. Sentient entity 

remains sentient and insentient entity remains insentient. 

4. Two aggregates of matter can combine with each other but two souls 

cannot be joined together. Each soul enjoys its existence and 

undergoes modifications independently. 

5. The basic potentials and capacities of each entity are invariable. No 

new potential can be developed. Also no characteristic can vanish. 

6. Certain qualities of entities, such as undergoing transformations 

according to their intrinsic attributes, are common to all entities. 

Additionally, each entity, animate as well as inanimate, possesses 

certain characteristics that are unique to it. 

7. An entity possesses capacity for a variety of different modifications. 

However, that particular modification takes place for which adequate 

6 

7 

For details, please see ‘Quotations From Scriptures’, Jain Study Circular of January 

2008, April 2008 and the present issue. 

Worldly souls are impure because of their association with matter. 


July 2008


instrumental causes are present. The capacities for other 

modifications remain in abeyance. 

8. The sequence of modifications is effected by the circumstances 

(environment) just as a chemical reaction follows different routes 

depending on the catalyst. Likewise, the interactions between worldly 

souls and matter are influenced by the environment (NOKARMAs). 

Conclusion 

In view of the above realities, the modifications of each entity, 

including those of a worldly soul, depend upon its intrinsic attributes 

coupled with its animate and inanimate surroundings. In the case of an 

individual, the inner self - his/her thoughts and feelings, constitute the 

substantive causes (UPAADAAN KAARAN) for the transformation, while the 

karmas associated with his/her soul and the presence of other living 

beings coupled with various material surroundings constitute the 

instrumental causes (NIMITTA KAARAN). In many instances, these happen to 

be beyond the control of the individual. Nevertheless, one can modify 

one’s thoughts and feelings and thereby alter the 

consequences of one’s karmas. This is the role played by ‘free 

will’. It is extremely consequential. It has a significant impact 

on our lives. Evidently, it acts like a catalyst and gives rise to 

initiative to modify one’s frame of mind as well as one’s 

animate and inanimate environment. In sum, according to the 

Jain concept of reality, there is no place for destiny or 

determinism in the scheme of things. 

* * * * * * * 

. . . the economic factor is an essential element 

in human life. There is no sin in wealth, just as 

there is no virtue in poverty. The efforts of anyone 

to increase his wealth cannot be condemned, but if 

the pursuit of wealth means loss to others, 

monetary or moral, then the question arises 

whether the acquisition of wealth by such methods 

and with such results is right. The Hindu code 

insists on the motive of social service, not personal 

gain. 

Dr. S. Radhakrishnan 


July 2008

Jain Concept Of Reality And Determinism (NIYATIVAD)1

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