FATE AND FREE WILL

The Fate we so-called and bear Free in is the problem will is that of the no conflict problem are not to between at us all but of upon the what is if is different

really

mind

they

things. God Fate and being though course freewill called is is we

Fate but and thus

nothing

extraneous of the the

the sum total of the results of our past actions. dispenser not free now. in will fruits fate in to past us. past is of actions does only impose

exercised freewill both Fate It though advanced an limitless of time.

confine they this is

the

terms point

exercised

Really that

are

freewills past be Our we of our lives such the hope past boons bestow

differ not to a it

There being is it

difference now few is we life

perceptible. highly

rightly may If

Adrishta of to

(Unseen) really all the have and it, up in

perceptible ignorance happened results actions that in

souls.

advantage.

know

varieties by

which this at

accumulated in the we and them. us will be any

countless number of

have and spark our

preceded the will or in it give us is

simply attempt

staggered results to and and divine

magnitude mitigate ever for

despair

overcome makes hope

Similarly with of the to to

bubbling

possible the God future has

confidently two

exercise which on us.

freewill.

Forgetfulness are really been

for

merciful

pleased

It

is

not by

correct in is the the seeming fruit. to only

to way to

think of

that our

fate On is a

places the it

any tells of our of a as as

obstacle hand, us now If is of to what

freewill. of freewill but

other

oppose

efforts

extent Fate,

necessary creature of

bear fail it

being in the the

our own can never be stronger than our freewill. we not succeed means to exercise present the is and no is freewill past that exercise question only

sufficient of in

counteract There fate The

result freewill

exercise relativity

freewill. life.

between

distinct

factors

relativity

between the intensity of our past action and the intensity of the present action. Suppose we see a nail projecting from the the that it in these exact length or of of the the of nail of that had a wooden gone is that in or

pillar and we want to pull it out we do not know composition length or the to are wood each Do we that strokes such gripping drove All the are the in

the

number

intensity pull it out

stroke. from we

now

unseen.

desist because

attempt

simply out must the by

ignorant of these factors? Do we not persist and persevere succeed? the exertions. in pulling it increasing ourselves of the number and intensity of our present pulls till we Similarly, to we exert effects present overcome past

Really cannot

there be It

is

nothing or

in

the

Universe, by that

which proper it is It

attained may

achieved happen we

exertion. the may

however

beyond our reach in the stage we are in or with limited be in to right qualifications How a of our present possess then we object to of to lead our give now. to may and to asked are we know exert what such

whether ourselves is the

capacity

attain kind The of

particular exertion aim is Law,

attainment? Sastras,

whole

Dharma detailed

Codes

answer to this question. They analyze our capacities endowed Such and with prescribe a the

activities without By such

which

one

particular activity fetter leaving what advice is of is

competence may engage himself in fruitfully and hurting himself. regulated does not is called Swadharma, ones own proper function. regulation, On the religion other mans what freewill. is good and or hand while and the

him quite free to act as he and harmful profiting impracticable. not profiting

pleases, it tells him The by responsibility

practicable

entirely his. It very often happens that, though we know that a particular act is wrong, we feel impelled to do it and that we our us though we is know to This our The do some own that it. another It would more must act is right than make feel that will act with unable there power. against Fate. seem potent to be not

therefore

power will

power facility

which and

seems ease

confused

with

which with

we the

handle number left will

an of by

instrument times a a taste or we

will use

increase it; kind the of it an is or the

impression enjoyment again. this quite reward The is in

particular for taste

create

enjoying left by it

residual a side

facility effect of of or

action or an experience is called Vasana. Though also past The pain bad, action will. activities or is it different the on from act, Fate. good of punishment alone can

shape

pleasure,

consequent is be only the

province of fate or destiny. As even this Vasana resultant if our our we are are never be really stronger than They our can

easily in

handled what As of

only

exercise good bad and and acts, us

freewill to to be be be in

now correctly. The Sastras themselves enunciate detail Vasanas what in the it have have in we to the encouraged overcome. seek conscious and

Vasanas when it

imbedded impels

mind

expression

outward

will act

accordance with it. Then we cannot possibly say with any truth that we are its mercy. It is quite open to us to encourage or check it and it is our duty to do so. Thus and it does will not be seen Fate or Past of Freewill Freewill is at

responsible only for giving us pain and pleasure fetter the exercise present in the cause of virtue or vice. If we honestly pain and Karma believe and pain in if the are we do Law of Karma results get and of one

that of

pleasure

the the

antecedent them

actually least

namely,

without

attempt

or intention on our part to get it, why should we

long Will us we in

for it

and not

work come of the

for of

the

other

pleasure if

alone? have if we in us in

its

own

accord

we

merited by our past actions, will it ever come to spite not our most it and must store or earnest already? energy spend of efforts Why in them to this now, have merited time We the births should only enable them

waste

futile

endeavor?

accumulating or in future

virtues still

to lead a higher and better life in other regions better spend trying to eliminate birth altogether. H.H.Jagadguru Chandrasekhara Bharathi (1892

To 1954) of Sringeri Pitha