THE INTERMINABLE CONTROVERSIES BETWEEN FATE/DESTINY Vs FREEWILL.

All of us are inseparable from the baggage of our individual karma that dictates the vicissitudes in our lives. Should this view (that places destiny above human effort) be accepted or challenged has been the age-long dilemma for a Jeevatma.

The Bhagavad Gita discusses the concepts of freewill and fate, which are shown to be powerful influences in human lives. In the first six chapters where the discussions on the concept and practice of karma yoga, Krishna makes it clear that human effort (Purusha prayatn/Purushartha) is the basis of any spiritual endeavors. Only human beings have the exclusive freedom to decide the course of one’s life.

The Bhagavad Gita explains that each of us is born according to our past karma, and that further karma is accumulated through actions in the present life. The pulls of individual karma thus interfere in one’s decision making — from the apparently small and mundane day-to-day dealings to situations that are turning points in one’s life like career choices.

Karma is a broad term and has many meanings. Basically, when viewed as action and reaction, it implies that each one reaps the effects of his actions good and bad in the course of his journey through the cycle of birth. Individual karma is the reason for the many disparities among people. Some are born wealthy and some poor. At times, the pious and virtuous face sufferings while the rich engage in sinful acts. The Puranas and Ancient Vedic stories clearly illustrate that the law of karma and its workings is manifest as the power of destiny as well​.

Even if we have an inkling of the future events in some cases-None can foresee the fruits that will follow automatically. There is a story of how the Mahabharat was imparted to Janamejaya, the son of Parikshit and the great grandson of the Pandava clan. Once he asked Veda Vyas why as a sage of great repute, he did not try to prevent the Mahabharat war that brought so much destruction. He could have used his power of penance and good counsel for this end. Or why did not Shri Krishna, the omniscient Lord with unlimited prowess, avert the war? 

In reply, ​Ved Vyas tells him that at the moment he can foresee that Janamejaya would incur the sin of killing a brahman in ten days and asks him that if he thinks that fate can be won by intelligence, let him try to avert it. Janamejaya decides to perform a yagna during the next ten days. Janamejaya is pleased with the conduct and progress of the yag​na. Till the last day and the last minute everything has been going on fine and just when the rishi is to conclude with the final offering, he falls down dead, leaving everyone shocked. As expiation for this sin, he listens to the Mahabharat.

​The main theme in the Mahabharat refers to the triumph of righteousness over evil. Shri Krishna guided the Pandavas when they were in danger. Advice came from saints and sages. They were not allowed to be demoralized by misfortunes. Having spent twelve years in the forest, following their defeat in the game of dice, they had to remain incognito for a year. 

The emperor who had held his sway over a vast territory had to take up the assignment of a royal courtier under the Virat king. Bheema, the indefatigable, worked as a cook while Arjuna became a dance master. Though he suffered a curse, yet it was a blessing in disguise. The other two did the jobs of looking after the horses and the cows. But the worst calamity befell Draupadi, a princess by birth as she had to attend to the queen. Fate's decree is unalterable.

Again, in Ramayana, The Ayodhya Kand features a discussion between Shri Ram and Lakshman when they review the pros and cons of the arguments pertaining to this crucial issue in man’s life. Lakshman is upset by the turn of events, but Shri Ram remains unperturbed and puts forth his views and belief on the play of fate over human endeavour. 

Shri Ram speaks of ‘Ishwar Iksha’ as the highest force that controls the thought, word and deed of individuals. Else how would Kaikeyi, who was full of love for Shri Ram, now turn against Him?

 From the fruits of fate, we can surmise its nature, though fate as such is not tangible. Its effects manifest as joy, sorrow, calmness, anger, gain, loss, creation, destruction, and those sins for which we do not know the cause. Great sages like Vishwamitra fell victims to destiny and slipped from their austere penance by giving in to desire and anger. Any disruption to one’s plans is to be attributed to fate. Lakshman reacts to this point of view with angry and impassioned words. Only those who have no courage and those who are deluded to believe in destiny will talk in this fashion. 

A kshatriya’s inherent valor never meekly submits to the challenge destiny poses. Is not man’s will capable of surviving the odds?

If Shri Ram is not able to see the clear case of a plot that Kaikeyi has wrought to win the kingdom for Bharat and that King Dasarath has played into her hands, Lakshman says, he is forced to think that Shri Ram is deluded into believing their acts as honest. Lakshman vows that he can disprove Rama’s theory of an overpowering destiny that has not sanctioned his right to the throne. He can easily nullify the efforts of those who planned against Rama’s coronation. But Shri Ram reiterates his arguments on the righteousness of upholding his father’s words and that he would have to renounce the kingdom.

With the senses, body and other faculties granted by the Supreme Being, an individual in the Human Birth, of his own free will directing the senses, performing actions, and is responsible for the activity. If he does good things-he becomes elated with divine bliss, or else will have to face the eventualities known as the effects of karma.

The Jeevatma is a mix of good and bad traits, and his very existence is the effect of his prarabdha karma which is responsible for his inherent tendencies to good and evil and for the joy and sorrow he faces. If this implies that not only his fate is predetermined in this life but also his samskaras or propensities towards good and evil, how is it possible to be redeemed from the evil effects of karma already accumulated through his past births? Ancient Sastras also reiterate that the jivatma has a freewill to choose the path of righteousness and change his inherent tendency to commit evil. Hence one has to act with care and caution to exercise the free will in the right path. By the timely grace of God and of great preceptors it is possible for the jivatma to transcend the evil tendencies.

A Jeevatma's life is made up of causes and effects. It is both sowing and reaping. Each act of his is a cause which must be balanced by its effects. He chooses the cause (this is free will), he cannot choose, alter, or avert the effect (this is fate); thus, free will stands for the power to initiate causes, and destiny is involvement in effects.

Human Life is a great school for the development of character, and all, through strife and struggle, vice and virtue, success and failure, are slowly but surely learning the lessons of wisdom.