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The Dance Of Free Will And Destiny

A Vedantic Exploration Through The BhagavadGita

Introduction

Akshat is a talented IT professional who excels at his job but feels unfulfilled, yearning to contribute to a greater cause. His passion for environmental activism drives him to organize clean-ups and educate others, offering a sense of purpose beyond the corporate world. However, his reality is weighed down by financial struggles and the responsibility of caring for his ailing mother. Torn between the stability of his career and the pull toward a meaningful life, Akshat must decide whether to stay in his current job or follow his calling, knowing that either path carries significant consequences.

This is the timeless tension between free will and destiny. Professional success, family obligations, and societal pressures embody the firm grip of destiny, shaping the circumstances of his life. Meanwhile, the deep yearning to rise above these constraints reflects the stirring force of free will in action.

The question of free will versus destiny has captivated human thought for millennia. Are we truly free to shape our lives, or is everything preordained by some higher cosmic design? Within the framework of Vedanta, this debate attains a profound spiritual significance. Through the lens of Vedanta, the Gita reconciles this paradox, providing a roadmap for self-purification, dharmic living, and ultimately, liberation. The interplay between free will and destiny, as viewed through the lens of Vedanta, reveals that both are illusory constructs rooted in duality and ignorance, and the ultimate freedom lies in transcending this dichotomy by realizing the non-dual nature of the Self, which is ever free, unbound, and one with Brahman.

In this exploration, we delve into how the Gita addresses the interplay between free will and destiny, shedding light on the role of Dharma as a guiding force in navigating life’s complexities.The Gita teaches that acting in accordance with Dharma, without attachment to the fruits of action, is the essence of Karma Yoga. This discipline harmonizes free will with destiny, transforming action into a path of inner growth rather than bondage. Complementing Karma Yoga is Bhakti Yoga, the path of devotion. Here, surrender to a higher power becomes a transformative force, enabling one to accept life’s outcomes with grace and equanimity. Bhakti Yoga softens the tension between free will and destiny by cultivating faith and humility, reminding us that while we act, the ultimate results rest in divine hands.

The concept of surrender reaches its culmination in Jnana Yoga, the path of knowledge, where the very notions of free will and destiny dissolve. Through self-inquiry and contemplation, the seeker discerns that the true Self (Atman) is beyond all dualities, including the perceived struggle between choice and fate. From the standpoint of absolute reality (Paramarthika), there is no doer, no action, and no result—only the ever-present, unchanging awareness that is Brahman.

Ultimately, the Gita’s teachings guide us toward an integrated life where free will and destiny serve as stepping stones on the journey to self-realization. By embracing Dharma, practicing selfless action, cultivating devotion, and seeking knowledge of the Self, one transcends the apparent duality and abides in the eternal freedom of non-dual awareness. Akshat’s journey, like ours, is not merely about resolving external conflicts but about awakening to the truth of who we really are—an infinite being, unbound by the limitations of the world.

The Problem

A Problem Well Stated Is A Problem Half Solved

At first glance, free will might seem simple: it’s the ability to act, not act, or choose differently based on what we want. This definition assumes two things about free will, firstly that what we want has not been influenced by external factors and secondly that we’re independent in making choices, free from outside influences. But the BhagavadGita makes us pause and reconsider this. It suggests that all actions are deeply shaped by the interplay of the three Gunas—sattva (purity), rajas (activity), and tamas (inertia). These qualities of nature influence everything we do, shaping our predispositions. While these tendencies may shift according to circumstances, allowing different Gunas to take prominence at various times, there often exists a prevailing undercurrent where one Guna remains dominant in our lives. According to the framework of Gunas as explained in the BhagavadGita, these Gunas not only affect our moment-to-moment decisions but also the general direction of our life and afterlife.

Then there’s the factor of PrarabdhaKarma—the fruits of past actions that are currently at play in our lives. Our PrarabdhaKarma, or the portion of our accumulated Karma currently active, is intricately intertwined with the PrarabdhaKarma of others. This intricate interplay creates unique circumstances for us to work through our Karma by experiencing pleasure or pain. This suggests that we do not have the freedom to choose these experiences at will. It is instead the role of PrarabdhaKarma to present us with the appropriate stimuli for either pleasure or pain, based on what is most suitable for us at this time. Thus, free will does not extend to determining the experiences we encounter.

And if that weren’t enough, there’s the presence of Ishvara, the all-powerful and all-knowing divine being. His will, by its very nature, can shape and influence the decisions we make. The most famous Gayatri Mantra is an invocation to the Sun deity, seeking guidance for higher spiritual and dharmic thoughts. If Ishvara is the inspirer of such thoughts, then the actions that arise because of those thoughts cannot be considered entirely free.

All this together makes the concept of absolute free will much more complex. For instance, think about a simple choice: whether to work diligently or to procrastinate. That decision isn’t entirely your own. It’s influenced by your inherent tendencies, the conditioning of your mind (through the Gunas), your upbringing, your childhood experiences, the values society instilled in you (are the effects of your PrarabdhaKarma). So, while we may feel like we’re acting freely, our choices operate within a framework that’s already been conditioned.

It can be argued that both the Gunas and Prarabdha are the results of our own actions from previous lives. However, this raises a deeper issue: who can assert that those actions in past lives were performed out of true free will? Those actions too would have been shaped and constrained by the same factors—Gunas, conditioning, and Prarabdha. If, like Ishvara, we possessed complete knowledge of the past and present, we too could predict the future with absolute clarity. The choices we would make and the results of those choices would be as obvious as seeing our reflection in a mirror. But, for better or worse, we lack both the hindsight to fully perceive the past and the foresight to see into the future.

Let us examine what it would mean to possess absolute free will. Unlike a completely predetermined system where Gunas, Karma, and Ishvara dictate every action, absolute free will would imply complete independence—untainted by predispositions, Karma, or Ishvara’s will. In this scenario, we would have total control over our actions, making every decision without influence from prior causes. All options would be equally viable, as no limiting factors would constrain choice. However, such a state has profound implications. Reliance on memory, for instance, would become problematic. If I touch hot boiling water and register it as a painful experience, and later choose not to touch it again based on that memory, my action would then be conditioned by prior experience, thereby limiting my free will. Similarly, adhering to any set of instructions or manuals would inherently constrain choice, as such frameworks impose external limits on autonomy. Ethical and moral considerations, too, would need to be set aside, as they represent systems that restrict the range of possible actions.

In this scenario, actions would lack coherence or purpose, degenerating into random, directionless acts. All conditioning—whether through memory, thought patterns, ethics, morality, religion, or worldview—limits free will, as it inherently creates options that are more viable than others. While we may choose the non-viable option, we are biologically, psychologically, and even spiritually wired to seek paths that maximize pleasure or happiness. This pursuit itself imposes a significant restriction on free will. Without frameworks or prior influences, absolute free will would render actions devoid of meaning, achieving nothing of enduring value.

Our experience of reality lies somewhere between absolute free will and complete limitation by external factors. We perceive ourselves as free agents, attributing our agency even to actions that occur unconsciously. An important question to ask from the Vedantic perspective would be: who exactly is operating the so-called free will? Who is the doer?

The Gita would assert that the Atman, the true Self, neither acts nor causes others to act. It is beyond action and doership. The notion of doership, then, belongs to the embodied self—the jeeva—which, through ignorance, identifies with the body-mind complex. It is the jeeva that carries the ego and the ego-centric belief: “I am the doer. I choose to act or not act.”

From a purely absolute standpoint, there truly is no free will. The Atman does not act; action is merely superimposed upon it due to ignorance—just as motion appears to belong to stationary objects when observed from a moving train. What acts is the body-mind-intellect, which are material instruments composed of the five great elements in their gross and subtle forms. Ultimately, it is all prakriti—the phenomenal world or maya—that acts. The Gita repeatedly emphasizes this point in several verses, declaring that it is only prakriti that performs all actions, and one who believes, “I am the doer,” is deeply deluded.

Adding to this, not only does the Atman lack doership, but maya itself is not independent. It operates entirely under the will of Ishvara, the divine ordainer.Krishna of the Gita is not merely a historical figure or a participant in the unfolding events of the Mahabharata. He stands revealed as Bhagawan—God Himself—the cosmic intelligence behind all existence. He declares that the material world functions under His supervision, with every event unfolding according to His divine will and purpose. Krishna presents Himself as the ultimate orchestrator of the cosmic order, the intelligence that sustains and directs all creation.

When we combine the absence of doership in the Atman, the fact that all action is carried out by prakriti, and the reality that prakriti is ultimately subservient to Ishvara, it creates a seemingly perfect recipe for hopelessness. This revelation gives rise to a profound existential conflict. If we live in a deterministic universe where everything is preordained by an all-knowing, all-powerful Ishvara, how do we reconcile this with the human desire for autonomy? This tension inevitably manifests as feelings of hopelessness, nihilism, or despair.

If I am powerless to influence or change my circumstances—if every choice I make has already been determined by Ishvara—then my sense of hopelessness seems entirely justified. In such a framework, even my suffering loses meaning, as it is not the product of my choices but rather a script written by divine will.

This raises troubling questions about morality and ethics. If my actions are not my own but are simply manifestations of Ishvara’s preordained plan, then how can we hold anyone accountable? The virtuous are not virtuous by their own choosing, just as the wicked are not wicked by their own volition. If everything—from my choices and actions to my suffering and morality—is ultimately meaningless because it is already preordained, then what incentive is there to uphold ethics? In such a reality, the pursuit of pleasure by any means, regardless of consequences, would seem to make more sense.

Hopelessness and nihilism might seem like natural responses when one confronts the limitations of free will.

Yet, in the long run, such an attitude brings no real resolution to the underlying existential problem that initially led one down this path. Living life with a philosophy rooted in despair does not address the original suffering; it only perpetuates it. Arjuna, standing on the battlefield, faced a similar predicament. His destiny had brought him to this war, yet he could not accept it. He sought to use his free will to flee from the situation, to escape his destiny. But Krishna illuminated the path to true fulfillment—not through resignation to fate, nor through an illusion of absolute control, but through a deeper understanding.

Both resignation and the desire for control are rooted in ego. It is the ego that says, “I surrender,” and the ego that says, “I act.” As long as our actions and inactions arise from the ego—accompanied by the belief, “I am the doer,” or “I choose not to act”—both remain products of ignorance about our true nature. True fulfillment lies not in the ego’s play but in realizing oneself as the ever-pure, unattached Atman. It is for the sake of this self-knowledge that one must act, and act with awareness.

The notions of absolute independent free will and a completely absent free will are both problematic. Beyond ethical and moral considerations, these frameworks fail to address the core question of human suffering and its transcendence. The BhagavadGita is not just Brahma Vidya, expounding the deeper truths of life, but also Yoga Shastra, offering practical means to realize these truths in the here and now. Action, therefore, plays a crucial role in the Gita. Even the Upanishads contain statements like, “One should plan to live for a hundred years doing action,” emphasizing the importance of engagement in life. A scripture like the Gita that advocates action implicitly supports some level of free will. The same text also posits the existence of an all-powerful Ishvara but does not diminish the significance of free will; rather, it harmonizes individual autonomy with divine order.  The Gita focuses on guiding individuals to the correct understanding of themselves, the world, and God. In this pursuit, Vedanta does not dismiss free will as meaningless. Instead, it recognizes a limited yet vital freedom—the capacity to act with awareness and discernment. Even small, intentional choices, made with mindfulness today, can lead to profound inner growth over time. By aligning actions with Dharma and dedicating them to the divine, one transforms this limited freedom into a means of transcending both free will and destiny. This limited freedom, though constrained, is sufficient to reshape the course of one’s life—not just in this existence but across lifetimes. The beauty of free will lies not in its absoluteness or its absence but in its role as a tool for liberation. These tools are: a) a life of Dharma, b) Karma Yoga, and c) Bhakti Yoga. Although these may appear to be separate factors, they are deeply interconnected.

We will explore how they influence one another within the Vedantic framework of limited free will in a universe guided by an omnipotent God and a destiny shaped by past Karmas.

The Solution

Hitting The Hammer On The Nail Rather Than On The Wall

Our general perspective is to see this limited free will as a problem. But no amount of absolute control or free will can bring us lasting happiness, because the root of the problem lies far deeper. Gita offers a transformative shift in perspective to resolve this issue. Free will is not the issue that Gita seeks to resolve, because the non-dual Brahman is, by its very nature, actionless, changeless, and immutable. It is not that Brahman lacks free will, but the existence or absence of free will pertains to the realm of samsara, whereas Brahman inherently transcends samsara. All actions exist within the domain of samsara, under the subtle influence of maya. At the most fundamental level, maya manifests in the individual as ignorance. This ignorance of our true nature is the core problem that the Gita addresses. The claim of the Gita is bold—it promises the highest bliss while simultaneously ceasing all suffering once and for all. A tall claim indeed. To guide the seeker from a state of finitude and suffering to this supreme bliss, Vedanta identifies the root problem as ignorance. To resolve this ignorance, Vedanta proposes that the seeker engage in preparatory practices that cultivate the right mental state for self-realization. We often believe that the influence of external factors—our Gunas, Prarabdha, destiny, maya, or even Ishvara—is the source of our suffering. We think that gaining complete control over our mind, body, nature, externalities, or even God—becoming the master of our destiny—will bring us happiness. Gita challenges this notion, urging us instead to look within and realize our true nature, not by being free of external influences, but in spite of and alongside them.

This shift in the way we frame our own finitude is transformative. Limited free will is no longer seen as a problem to be solved but as a tool to aid in the acquisition of true knowledge. Karma Yoga and Bhakti Yoga become instruments through which we channel this limited free will, shaping our destiny one action at a time, each step bringing us closer to resolving the problem of ignorance.

Krishna repeatedly urges Arjuna to act—fulfilling his Dharma as a warrior—while simultaneously reminding him that all outcomes are in Ishvara’s hands. This apparent contradiction is resolved when we recognize that free will and divine will operate on different levels. Free will function on the relative plane of human experience, where individuals are responsible for their choices. Divine will, on the other hand, represents the larger cosmic order, orchestrating events in accordance with Karma and Dharma. The Gita encourages us to act with the best of our ability while surrendering the fruits of our actions to Ishvara. This dual approach is the heart of Karma Yoga and reflects a profound reconciliation of free will and destiny. Karma Yoga teaches the seeker to act diligently while renouncing attachment to outcomes. This detachment arises from a recognition that results are ultimately governed by divine will. By performing duties with reverence and surrender, the seeker transcends selfish desires and cultivates equanimity. It is a path that humbles the ego, nurtures wisdom, and prepares the intellect for deeper self-enquiry.

This is the path of the wise, those who have engaged in deep enquiry about themselves and the world. Such wisdom cannot be casually stumbled upon on a sunny Saturday. This is precisely why the BhagavadGita begins with Arjuna’s suffering. Only a person who has experienced sufficient existential suffering can truly decide to live this way. The BhagavadGita presents Karma Yoga (the yoga of action) and Bhakti Yoga (the yoga of devotion) as preparatory disciplines that purify the mind and prepare the seeker for Jnana Yoga (the yoga of knowledge). Karma, Bhakti, and Jnana are not separate, parallel streams that never intersect. The Gita is very clear about the necessity of Jnana for ultimate liberation, with Jnana being the culmination of all spiritual pursuits. However, any action grounded in Jnana becomes inherently more meaningful. Thus, we cannot wait for spiritual wisdom to arrive spontaneously; we must actively strive toward it. In the 21st century, ignorance is no longer a matter of chance but a conscious choice. The Gita advises us to seek knowledge capable of illuminating every aspect of our lives and to root all our Karma Yoga and Bhakti in this wisdom.

Coming to Karma Yoga and Bhakti, these paths are far more intertwined than they may initially appear. We’ve been conditioned to think that Karma Yoga is for those with an action-oriented mind and Bhakti for those with an emotional disposition, but this couldn’t be further from the truth. Karma and Bhakti are like two sides of the same coin. The two components of Karma Yoga illustrate this unity. Performing actions, whether as a sense of duty or for the greater good, represents the Karma Yoga aspect. At the same time, the practice of not being attached to specific outcomes reflects Bhakti—placing trust in a higher power. This combined attitude of Karma and Bhakti fosters a sense of calm detachment while allowing us to fully engage in life’s activities.

The Guiding Hand of Dharma

What action should one take in a particular situation? Central to the teachings of the Gita is the concept of Dharma—the ethical and spiritual order that sustains the universe. Dharma provides the framework within which we can exercise our limited free will in a responsible and righteous way. The Dharma shastras, along with the guidance of competent masters who themselves live in accordance with Dharma, are valuable sources for understanding this path. However, it is important to approach Dharma with caution. Dharma is not a rigid, one-size-fits-all set of rules. It is dynamic and requires constant introspection and discernment. The result of constant contemplation on the nature of Dharma, carefully distilling what is most relevant to our own situation, is what is known as svaDharma—one’s own personal duty or path. We must recognize that what is considered Dharma in one context may not apply in another. History offers cautionary examples, such as Bhishma and Drona in the Mahabharata, who, despite their unwavering commitment to what they believed was Dharma, ended up supporting aDharma in the context of the Kurukshetra war. Their story serves as a reminder that rigid adherence to one’s own interpretation of Dharma can sometimes lead to actions that contradict the greater universal order. It highlights the importance of questioning our actions, and ensuring they are aligned with universal principles, not just personal biases or societal norms. In the modern world, Dharma is often simplified to concepts like “be good” or “do good.” While these are certainly helpful starting points, true dharmic living goes much deeper. It demands continuous study, self-reflection, and the courage to confront uncomfortable truths about both us and the society we live in. It is not enough to follow outward appearances of righteousness; Dharma requires an inward, thoughtful commitment to living in alignment with the deeper truths of existence.

Surrendering the Fruits of Action

Karma Yoga is all about acting in accordance with Dharma and surrendering the fruits of our actions to Ishvara. But what does it truly mean to surrender the fruits? If we are not to desire anything from our actions, then why bother to act at all? It’s impossible for an action to not generate some result. Krishna himself says that nothing is ever lost, and that the results of our actions travel across lifetimes, ultimately finding the doer. So, the result is always going to come. However, it may not come in the form we expect. Our Gunas, PrarabdhaKarma, and divine will create a complex trajectory for every action. As Krishna says, “Gahana Karmanogati” – the path of action is deep and mysterious. The joy we feel upon achieving our desired results and the dejection we experience when the results are undesirable only serve to deepen our ignorance. What we receive, though a direct result of our actions, has also been influenced by subtle factors beyond our control. This is where the attitude of surrendering the fruits of our actions proves useful. It leads the seeker to a more mature state, known as chitta-shuddhi, or the purification of the mind. The attitude of accepting the results as Ishvara’s prasada (divine grace) nurtures a sense of calm and acceptance. This attitude of surrender is closely tied to how we approach the action itself. First, the action must align with Dharma—it should be right and just. Moreover, the action should be performed with a sense of duty and service to others. Karma Yoga operates at a sweet spot between surrender and action. If we focus too much on surrender, we may neglect to put our full effort into the task at hand. On the other hand, focusing too much on the action itself may lead us to expect specific results, trapping us in desires and attachments. Balancing both is key: acting with dedication while surrendering the outcome to the divine and accepting whatever comes with equanimity. This attitude requires a delicate balance of surrender and control coupled with deep self-enquiry. To act as a divine instrument, one must continually evaluate their motivations, ensuring they align with Dharma. Every tyrant, for instance, believes that he has been personally chosen by God to fulfill a destiny that only he can accomplish. The key distinction between this mindset and the attitude of Karma Yoga is something that requires deep introspection. One attitude is rooted in ego, while the other involves surrendering the ego. There is a fine line between the two, and it is crucial to discern this difference. To avoid falling into the trap of ego-driven actions, the guidance of a Guru and the wisdom of the shastras are essential. They serve as the beacon that keeps us aligned with the true path. A deep study of these teachings and constant contemplation are necessary for anyone serious about walking this path. The Upanishads beautifully describe this journey as walking on a sharpened blade, emphasizing the precision and care required in our actions and thoughts. Ultimately, it is through the surrender of the ego and the cultivation of humility that we can harmonize our limited free will with the infinite divine will. Only then can we act in accordance with Dharma, with our actions flowing from a place of divine guidance rather than egoic desire.

The Paradox of Bhakti

Though it may be an oversimplification, it can be said that seekers who focus on the action-surrender dynamic often find the path of Karma yoga more in tune with their predispositions, while those more inclined towards surrender may naturally gravitate towards Bhakti yoga. However, the distinction between Bhakti and Karma yoga is not as clear-cut as it is often portrayed. Bhakti is an integral part of Karma yoga. It is Bhakti that transforms Karma into yoga. Similarly, all forms of Bhakti are, in essence, expressions of Karma. Bhakti is rooted in surrendering ourselves to Ishvara. It is a deep humility that the ego cultivates once it comes to terms with its own finitude. Surrendering all actions, desires, hopes, and disappointments at the feet of Ishvara—recognizing Him as the ultimate doer and motivator of all—is Bhakti. Surrender, as taught in the BhagavadGita, contains an inherent paradox. If surrender to divine will is the goal, does this not imply that the very act of surrender requires the exercise of free will? Vedanta resolves this paradox by emphasizing the role of grace. Surrender, though appearing as a choice, is often prompted by divine grace and the seeker’s readiness. In other words, surrender is a result of the gradual purification of the mind and the dissolution of the ego. In practical terms, surrender involves acknowledging one’s limitations and consciously aligning actions with Ishvara’s will. Far from perpetuating the ego, surrender dismantles it, preparing the seeker for deeper spiritual insight. Where Karma Yoga focuses on action, Bhakti Yoga centres on love and devotion for Ishvara. Devotion transforms surrender from a burden into a joyous offering. Through prayer, worship, and scriptural study, the seeker deepens their connection with the divine, drawing strength and resilience from that bond. Bhakti Yoga also tempers the ego by fostering humility. Recognizing one’s dependence on Ishvara makes it easier to let go of the illusion of control and embrace life’s uncertainties with grace.

Jnana Yoga- Knowledge as the ultimate remedy

While Karma Yoga and Bhakti Yoga prepare the seeker, it is Jnana Yoga that leads to the ultimate realization: the Self (Atman) is Brahman—the infinite, actionless substratum of all existence. In this state of enlightenment, the dualities of free will and destiny dissolve entirely, as both are illusions belonging to the realm of maya. The enlightened being (jnani) understands that the individual self is merely an illusion, a fleeting wave in the vast ocean of consciousness. From this perspective, questions of free will and destiny lose their relevance. The jnani acts spontaneously, free from ego and attachment, embodying the highest form of Karma Yoga. He becomes the perfect instrument through which the divine will expresses itself in the world. Having realized his oneness with Ishvara, the jnani also embodies the ideal Bhakti Yogi. This state of the jnani is beyond the confines of free will and destiny, which operate only within the realm of ignorance. The jnani resides in the realm of knowledge, where such dualities no longer hold sway. It is this state of realization that Krishna points to as the highest goal for us.

Conclusion

The interplay of free will and destiny, much like a dance, invites us to explore life’s deepest truths. Are we mere players in a script written by divine hands, or do we hold the pen of our own fate? Vedanta, through the BhagavadGita, guides us to see that the answer is neither simple nor binary. Instead, it reveals that both free will and destiny are part of the grand illusion of maya, constructs rooted in duality. The true Self—the Atman—stands beyond these concepts, untouched by the flux of action and consequence.

Life, however, unfolds within this duality. We are called to act, but not as puppets of ego or victims of fate. Through Karma Yoga, we align our actions with Dharma, surrendering the results to Ishvara. Bhakti Yoga teaches us to embrace devotion, dissolving the ego in love and surrender. Finally, Jnana Yoga unveils the highest truth: we are not the doers, but the eternal witness.

In this realization lies freedom—not from action or life’s challenges, but from attachment to outcomes. When we see ourselves as instruments of the divine, the dance of free will and destiny transforms into an expression of harmony, leading us to the infinite, unchanging truth of Brahman.

Feature Image Credit: istockphoto.com

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