FREE WILL

The concept of free will in the Sanătana Dharma (eternal order or righteousness) or in the ancient Indian scriptures is a complex and nuanced topic that has been discussed by scholars and philosophers for centuries. It is very much intertwined with birth, rebirth, and karma. All three, or the "tripod," of birth, rebirth, and karma (actions or duties), conditioned the human being’s pattern of free will. Human life is precious. This life's form is evolved after several births, rebirths, and elevation processes through dharma-driven action, or Nishkam Karma (selfless or desireless action).

However, the concept of free will in the Sanātana Dharma is not absolute but rather relative and conditional. It is conditioned by karma (action or duties) and dharma (order or righteousness). Human beings are subject to the effects of their past actions, which can influence their current situation and limit their choices. In addition, some Indian philosophical traditions, such as Advaita Vedanta, argue that the individual self is ultimately an illusion and that true freedom can only be found by realizing one's identity with the ultimate reality, or Brahmān.

Swami Krishnananda observes that your doership, which is the cause of the performance of anything in this world, is actually a motivation that comes from the Supreme Being, as is told in great hymns such as the Purusha Sukta of the Veda. All events of history, all processes of nature, and all actions of individuals are motivated by the Cosmic Being, and in that sense, you may say that God does everything. Yet, it looks as if many people do many things on account of the fact that the original will of the Cosmic Being passes through the individual egoism or personality structure of people, who wrongly consider this universal motivation as their own individual initiative. Therefore, we feel that we are doing something when, in fact, we are being used as instruments by the Universal Force.

1. Outline

A human being in this rarely gifted life form should always strive for higher elevation through the Dharma-embedded right object of life pursuit. The object of life pursuit, the object of human pursuit, or the aim of life in the Sanātana Dharma (eternal order or righteousness) is Puruṣārtha (Sanskrit: पुरुषार्थ). The Puruṣārthas or aims, of human life or the object of life pursuits are "Dharma (righteousness, moral values), Artha (prosperity, economic values), Kama (pleasure, love, psychological values), and Moksha (liberation, spiritual values)." The Indian philosophical tradition, except the Cārvāka, believed in the possibility of liberation in this life or in future lives. Liberation is based on Dharma (a righteous way of life), Karma (duty), Bhakti (devotion), Dhyana (meditation), and Jnana (knowledge).

Liberation in the Sanātan Dharma is a journey from the pangs of birth and death, all sorrows, attachments, and bondages, towards fullness, infinities, and a fuller realisation of Divine Consciousness.

Liberation is elevated through fixation and movement within the eternal order or way of life. It is detachment from all bonds of worldly pleasure and pain, steadfastness, divine devotion, purity, and chastity in our whole body, mind, and intellect mechanism.

The Three Yogas, or Trimarga, are three soteriological paths mentioned in the Srimad Bhagavad Gita for the liberation of the human spirit.

They are:

(i) Karma Yoga or the Path of Action (Karma-mārga)

(ii) Bhakti Yoga or the Path of Devotion (Bhakti-mārga) to Ishvar (God)

(iii) Jñāna Yoga or the Path of Knowledge (Jñāna-mārga)

2. Sanātana Dharmic Tradition 

In general, the idea of free will is closely related to the concept of karma (action or duty), which is central to Sanātana Dharma. In the Sanātana Dharma, karma has been divided into three categories depending on its intrinsic qualities, or gunas. Here Nishkam Karma (selfless or desireless action) belongs to the first category, the Sattva (pure) or actions that add to calmness; Sakam Karma (Self-centred action) comes in the second category, Rjasika (aggression); and Vikarma (worst action) comes under the third category, Tāmasika which correlates to darkness or inertia.

Our sages and the ancient scriptures are emphatic on two aspects of the performance of karma (duties), which are implicitly linked with the exercise of free will and choice. The first aspect is the path, and the second aspect is the qualities the followers need to imbibe to follow the path. The God who created the universe wished to secure order therein. He first created the Prajāpatiḥs(Lords of Creatures), such as Marichi, and caused them to adopt the Pravritti Dharma, the Religion of Works. He then created others, such as Sanaka and Sanandana, and caused them to adopt the Nivritti Dharma, the Religion of Renunciation, characterised by knowledge and indifference to worldly objects. It is the two-fold Vedic Dharma of work and renunciation that maintains order in the universe. This Vedic Dharma, which directly leads to liberation and worldly prosperity, has long been practised by all.

Self-realisation is the realisation of the Self. It moves from the lower self to the higher self, the realisation of divine consciousness. Self-realisation is an intrinsic part of elevating experiences. In our ancient scriptures, there are highlights for both the path and the followers who follow the path. The followers need to adopt certain characteristics called the "eight noble paths."

The eight elements of the noble path are:

(i) A correct view, an accurate understanding of the nature of things, specifically the Four Noble Truths (a) the truth of misery or suffering, (b) the truth that misery originates within the craving for pleasure, (c) the truth that this craving can be eliminated, and (d) the truth that this elimination is the result of following a methodical way or path),

(ii) correct intention, avoiding thoughts of attachment, hatred, and harmful intent,

(iii) correct speech, refraining from verbal misdeeds such as lying, divisive speech, harsh speech, and senseless speech,

(iv) correct action, refraining from physical misdeeds such as killing, stealing, and sexual misconduct,

(v) correct livelihood, avoiding trades that directly or indirectly harm others, such as selling slaves, weapons, animals for slaughter, intoxicants, or poisons.

(vi) correct effort, abandoning negative states of mind that have already arisen, preventing negative states that have yet to arise, and sustaining positive states that have already arisen,

(vii) correct mindfulness, awareness of body, feelings, thought, and phenomena, and

(viii) correct concentration and single-mindedness.

The eight-fold noble path the followers need to follow for the realisation of divine consciousness

3. Scriptures

3.1. According to the Brihadaranyak Upanishad, individuals have the freedom to choose their actions and thus shape their own destiny. This is expressed in the famous saying, "You are what your deep, driving desire is. As your desire is, so is your will. As your will is, so is your deed. As your deed is, so is your destiny."

3.2. Yoga Vasistha, Sage Vasistha teaches Sri Rama about liberation and "self-effort" as a step towards moksha, or liberation. It says, The world is nothing but the play of Consciousness. Sage Vasistha, while teaching Sri Rāma, emphasises on the need for "self-effort" in spiritual practice. This aspect of teaching is most important as it focuses on the free will of the human being to exercise self-effort. The Yoga Vasistha holds that the highest human achievement is to become liberated in life (Jivana Mukta).

 Yoga Vasistha says that enlightenment consists of just three steps: there is an appearance; what is the substance behind the appearance? The mind. What is the substance of the mind, and who understands all this? The answer is pure consciousness. In that consciousness, you and I, the subject and the object, appear to be divided.

Consciousness, being omnipresent and infinite, manifests (no other word is possible) itself in infinite ways everywhere. It is not possible for this diversity to disappear, but what can and should disappear is seeing it as diverse objects opposed to one another. The infinite remains infinite all the time, and the infinite conceives of all this in creation within itself.

The world exists not as a reality; the world is a word, and there is a psychological form. The psychological form is nothing more than an hallucination that arises in consciousness. Accepting it as an independent reality, we chase one thing and reject another. All these experiences again form impressions on the mind, strengthening bondage, or rather the idea we have of bondage.

 3.3. The Srimad Bhagavad Gita emphasises the importance of free will in shaping one's destiny. In his commentary on the Srimad Bhagavad Gita, Swami Krishnananda says that any kind of attachment or aversion, any emotion that is sunk in love or hatred, is not the way in which the world is working or, perhaps, God Himself is working. God does not love you or hate you.

nādatte kasyachit pāpaṁ na chaiva sukṛitaṁ vibhuḥ

ajñānenāvṛitaṁ jñānaṁ tena muhyanti jantavaḥ

The Supreme Being does not involve Himself in the sinful or virtuous deeds of anyone. The living entities are deluded because their inner knowledge is covered by ignorance.The Supreme Being does not want your good deeds, nor does He care for your bad deeds. The actions that you perform are the dispensers of your own justice. The universe is more an embodied law than a field of force that looks like human beings.

In the Srimad Bhagavad Gita, Sri Krishna tells Arjuna that he must choose his own path in life and that the consequences of his actions will depend on his choices.

yoga-stha kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya

siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga uchyate

Be steadfast in the performance of your duty, abandoning attachment to success and failure. Such equanimity is called Yog.

When we understand that the effort is in our hands, not the results, we then concern ourselves only with doing our duty. The results are for the pleasure of God, and so we dedicate them to him.

karmaṇy-evādhikāras te mā phaleṣhu kadāchana

mā karma-phala-hetur bhūr mā te saṅgo ’stvakarmaṇi

 Sri Krishna says, you have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction.

Do your duty, but do not concern yourself with the results. We have the right to do our duty, but the results are not dependent only upon our efforts.

The fruits of your actions are not for your enjoyment. To perform actions is an integral part of human nature.

Even while working, give up the pride of doership. Sri Krishna wants Arjuna to give up kartritwābhimān, or the ego of being the doer. He instructs Arjuna never to chase after preconceived motives attached to his actions or consider himself the cause of the results of his actions. However, when we perform actions, why should we not consider ourselves the doers of those actions? The reason is that our senses, mind, and intellect are inert; God energises them with his power and puts them at our disposal. As a result, only with the help of the power we receive from him are we able to work.

Do not be attached to inaction. Although the nature of the living being is to work, often situations arise where work seems burdensome and confusing. In such cases, instead of running away from it, we must understand and implement the proper science of work, as explained by Sri Krishna to Arjuna.

karmaṇyakarma yaḥ paśhyed akarmaṇi cha karma yaḥ

sa buddhimān manuṣhyeṣhu sa yuktaḥ kṛitsna-karma-kṛit

 Sri Krishna observes, those who see action in inaction and inaction in action are truly wise amongst humans. Although performing all kinds of actions, they are yogis and masters of all their actions.

 Action in inaction: There is one kind of inaction where persons look upon their social duties as burdensome, and renounce them out of indolence. They give up actions physically, but their mind continues to contemplate the objects of the senses. Such persons may appear to be inactive, but their lethargic idleness is actually a sinful action. When Arjuna suggested that he wish to shy away from his duty of fighting the war, Shree Krishna explained to him that it would be a sin, and he would go to the hellish regions for such inaction.

Inaction in action: There is another kind of inaction performed by karm yogis. They execute their social duties without attachment to results, dedicating the fruits of their actions to God. Although they are engaged in all kinds of activities, they are not entangled in karmic reactions since they have no motive for personal enjoyment. There were many great kings in Indian history—Dhruv, Prahlad, Yudhisthir, Prithu, and Ambarish—who discharged their kingly duties to the best of their abilities, and yet because their minds were not entangled in material desires, their actions were termed Akarm, or inaction. Another name for akarm is karm yog, which has been discussed in detail in the previous two chapters as well.

 4. Remarks

Nothing is fixed in this phenomenal world or the universe other than Brahmān, or Cosmic Self. Everything in combination with something else What is free will is very much interwoven with birth, rebirth, and Dharma (order or righteousness) embedded Karma (action or duties).

It is rightfully observed in the Srimad Bhagavad Gita that

adhihhna tathā kartā karaṇaṁ cha pṛithag-vidham

vividhāśh cha pṛithak cheṣhṭā daivaṁ chaivātra pañchamam

The body, the doer (soul), the various senses, the many kinds of efforts, and Divine Providence—these are the five factors of action.

Although the soul itself does not perform actions, it inspires the body-mind-intellect mechanism with the life force to act. Further, it identifies with their actions due to the influence of the ego. Therefore, it is responsible for the actions performed by the body, and it is called both the knower and the doer.

 -Asutosh Satpathy