Fate And Efforts
The whole universe is full of innumerable different Jeevas. If we examine this strange phenomenon, one thing strikes us that all jeevas are equal whether they are microscopic nigodias (virus) or fully civilized human beings or even Arhant and Siddha Bhagwan the incarnation of infinite virtues as Gyan, Darshan, Sukha and Veerya, from the real view point (Dravya).
Naturally question arises, when all jeevas are equal on the basis of nature, and dravya (substance), why they are different from each other with their own inner and outer pecularities i.e., bodily structure, colours, features, thoughts, capacity, and way of living etc. May there be different kinds of strange things without different reasons ? No, it is never possible, for every different work is modified by a different reason as the cause and effect theory works. Aacharya Kundkunda says, in this regard in `Niyamsar’.
णाणा जीवा णाणा कम्मं णाणाविहं हवे लद्धी’’।
There are different kinds of Jeevas having their different karmas. Therefore, their Labhdi (gain) is also of different types according to the individual effort and destiny. No-one can deny the fact that every human being has a specific physical structure, views, feelings, though belonging to the same human-race. Not only this, but in a family a number of children of the same parents are distinct from one another, in everything.
It is a surprising fact that if a man is weak in one particular field, he beceomes the master of other one. A man quite dull in his childhood, gains the penetrating insight and knowledge in young-age. Again in the old age, the powerful time snatches away all the efficiencies from his hands. It means every man’s life goes through many changes with the passage of time.
He is not today what he was yesterday, he will not be tomorrow what he is today. Which factor is governing this strange cycling ? The only answer is that it is the inevitable fate and efforts that govern man’s life every moment. Triyancha Gati (the kingdom of animals) is one but it is divided into five kinds as Ekendriya, Dwiendriya, etc.Ekendriyas are of two types-Sadharana (common) and Pratayak (individual).
Ekendriya Jeevas may be redivided into five parts—
(1) Vanaspati Kayik
(2) Praithivikayik
(3) Jalkayik
(4) Vayukayik
(5) Agnikayik.
Vanaspati Kayik has 10 lakh up to 10 karore yonies, semi-divided again and again. We can take the example of mango. The fruit is one but is considered of various varieties on the basis of qualities as Langra, Dashahri, Totiya etc. Further every branch and leaf of the same pipal tree is distinct from each other. Every object of the universe has its own pecularity, not found in other objects.
The reason of this universal-differentiation is the individual’s pre-acquired fate or destiny. We experience this fact in our daily life that what man wishes, he gets quite opposite to it. Even a man leading a well-controlled life wishing to be happy and healthy is clutched into the jaws of some terrible disease.
Everyone wishes for a happy and peaceful life, free of all worries and woes, tensions and troubles, Nobody wants suffering, misery and illness. But alas ! we seen in the world, no man is perfectly happy or satisfied. Generally, all people are suffering due to one reason or the another. It is the result of their karmas earned in previous life or past fortune. As our Jainacharyas have said.
अबुद्धि पूर्वापेक्षायामिष्टानिष्टं स्वदैवत:
If a work is done carelessely without a profound reasoning. its fruits whether good or bad should be taken as the result of past-destiny or pre-earned fortune.
Sometimes, due to the grandeur of destiny, unexpected happening occur in man’s life. This shows the victory of fortune over efforts. At that time the power of efforts is overcome by the power of great fate.
कम्मं चिणेति सवसा तस्सुदयम्मि उ परवसो होन्ति।
रुक्खं दुरुहइ सवसो, विगलस परवसो तत्तो।।
Everyman is free to do karma (action) but he becomes a helpless victim to bear its results. Man becomes a puppet in the hands of cruel destiny running and moving according to the pre-planning of fate. If a man climbs up the tree willingly, but unluckily he gets slipped, then he is bound to fall down on the ground. In this situation, no efforts can support him or help him. They are meant to be useless. Sometimes, it is the fortune that dominates one’s thoughts and actions and demonstrates the power of efforts. In `Geeta’, Karmayogi Lord Krishna has propounded a very good analysis of the principle of Karma.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन
Everyman has the right to do karma (action) but he is not capable to get the fruits (award) according to his own will. Goswami Tulsidas says in `Ramcharitmanas’ an immortal work of Hindi Literature.
विश्व प्रधान कर्मकरि रखा।
जो जस करहि फलहुँ तस चाखा।।
”’There have been many great persons in the history, belonging to a very poor illiterate family. But it was only due to their strong will power, dauntless spirit and continuous efforts that they are worshipped today as the most renowned personalities of the time. Man’s efforts contribute more than his fate to make him great. As our Jainacharyas also said.
बुद्धिपूर्वाव्यपेक्षायामिष्टानिष्टं स्वपौरुषात्।
If a work is done thoughtfully then its results (good or bad) are governed only by man’s own efforts. It should be understood. Whethe the work is favourable or unfavourable, if it is done foolishly, in this state fate will be the prominent, and the efforts will be the minor. But contrary to this if a work is done sensibly with proper thinking.
the efforts will play the primary role and the fate will be in a secondry position. In this way both fate and efforts are persent in every activity and the achievement of benefit and failure (loss) playing the distinct roles. One remains in the centre and other at a subordinate place. Even both fate and efforts are favourable or unfavourable, one is major and the other one is minor. It is definite.
