What is free-will? Does it exist?

We can define free-will as any action (karma) that is independent and not influenced by external or internal stimulus.

How does karma occur in the Universe?

Firstly, Brahman, that sea of infinite tranquillity, seeks to know itself, it seeks the answer of the question, “who am I?” This leads the Brahman to creating an image of itself called Puruṣa/ Śiva.

But, how does the Brahman, one that is a cognitive state of infinite nothing create something?

In fact, Brahman sacrifices itself into itself to enable Puruṣa/ Śiva (primordial Identity) to emerges from it.

Importantly, this primordial sacrifice of Brahman into itself is called Ādhiyajña. Additionally, in Śrīmad Bhagavad Gītā, Chapter 8v4, Śrī Kṛṣṇa says that he is Ādhiyajña. This means that Śrī Kṛṣṇa is embedded in every sacrifice and the source of karma.

The first karma occurs as union (yoga) between Brahman and itself in the creation of Puruṣa/ Śiva (primordial Identity) as a response the question “Who am I”?

However, this primordial manifestation of Puruṣa/ Śiva, only creates an Identity, but not the confirmation that it exists and is valid. So, to answer this question, Prakṛti/ Śakti manifest from Puruṣa/ Śiva. Consequently, Prakṛti/ Śakti weaves with Puruṣa/ Śiva in a dance (laya) called tantra. This weave is a yoga of Puruṣa with Prakṛti.

Importantly, this weave results in the creation of attributes or guṇa.

• When Puruṣa/ Śiva receives negative feedback, it draws Prakṛti/ Śakti This slows down the manifestation and increases inertia. This is called tamas.
• When Puruṣa/ Śiva receives positive feedback, it expands and Prakṛti/ Śakti flows out. This makes manifestation active and acquisitive. This is called rajas.
• When Puruṣa/ Śiva receives balanced feedback, Puruṣa/ Śiva and Prakṛti/ Śakti remain in harmony and balance. This is called sattva.

However, even with the emergence of Prakṛti/ Śakti from Puruṣa/ Śiva, Brahman is still unable to get the confirmation of existence it seeks. Hence, the karma-yoga of Puruṣa/ Śiva with Prakṛti/ Śakti yields no result and Brahman continues to remain in a state of anxiety.

However, this changes when the weave of Puruṣa/ Śiva with Prakṛti/ Śakti finds another weave of Puruṣa/ Śiva with Prakṛti/ Śakti and form another union (yoga).

The impact of this experience on both pairs is,

• Incredible happiness (ānanda) at the confirmation of their respective identities.
• Fear/ anxiety (bhaya) at the prospect of losing this new found confirmation.

This results in,

• First, the two pairs forming a bond (bandhana) with each other to ensure continuity of relationship.
• Next, they also begin transacting with each other.
• Importantly, as a result of their union, a composite Identity comprising these individual identities (weave of Puruṣa/ Śiva with Prakṛti/ Śakti) is created. This composite entity/ identity is called Soul (ātma).

Note: It is important to recognise that until now, none of the entities have exhibited any control over their own actions, or free-will, where their actions are not influenced by external forces.

Furthermore, this bonds results in give and take between the entities. However, this give and take is never equal, so one entity gives more to the other. The one who will give more is the one who is more afraid of losing the bond.

Here, the one who gives more has no free-will on account of fear of losing its identity. However, the one who gets more has the free-will bandwidth to equalise the imbalance. However, this will require enormous situational awareness (prajñā) and maturity/ cultivation (pakvatā).

Consequently, this imbalance in give and take results in a debt (ṛṇa), resulting in a bond of debt (ṛṇānubandhana) that all entities need to reconcile. This reconciliation process is called saṃsāra (cycle of birth and death), but more significantly, this means that entities lose free-will in the choice of rebirth options.

As these entities begin to bond with other entities, depending on the mix of attributes (guṇa), first the primordial elements (pañcabhūta) are created. Slowly, more complex entities and depending on their cultivation or maturity (pakvatā), they become insentient (jadam) or sentient (jīva).

Furthermore, as they reach the acme of maturity (pakvatā), which is as human beings, entities are thrown into a maelstrom of karma, debt creation and reconciliation.

The question is, how much free-will do entities control?

We have already established the following,

• Humans do not control birth and rebirth (prārabdha-karma). This means that we do not control our DNA, how we will think, our siblings, schools and major relationships such as friends and partners.
• Our natural state (svabhāva) is driven by our svadharma (conditioning) which is driven by our formative years with our parents, siblings, schools and friends. This is how we derive our reputation in society, as people who have strengths and weaknesses, and who stand for something.

So, what is the span of free-will in our lives?

To begin, we act when we are motivated from within or when there is an outside stimulus.

The internal motivation for action comes from perception of a gap between ideal and current state. This is called saṅkalpa (sam = equal + kalpa =idea/ hypothesis), which means bridging the gap. However, it is important to recognise that this perception of inadequacy itself comes from dharma or natural state.

Hence, this internal motivation or saṅkalpa may come from fear of loss of identity or perception of a gap arising from conditioning (dharma), so the bandwidth of free-will seems small or even insignificant.

Importantly, what happens when the stimulus is external?

When the stimulus comes from an external source, obviously, the first trigger would be,

• How does the trigger impact my sense of existence (asmitā)?
• How does the trigger impact my sense of harmony/ value system and natural being (dharma)?

If these two points were to be triggered, then the reaction would be fight or flight, the intensity depending on the impact of stress on the sense of self-worth (asmitā).

How do actions propelled by laziness, delusion, greed, anger, desire, fear, ambition etc. fit into the way we act?

If one were to reflect, then one will quickly realise that all our actions can be categorised as being driven by past debts (prārabdha-karma) or current conditioning – dharma (DNA + family + school and environment).

Does this mean that we have no free-will?

The area of sacrifice (yajña) is an area that we control. When we decide not to respond, respond without the desire for achievement or sacrifice the outcome/ credit selflessly, then this goes outside the actions propelled by attributes (guṇa) or by fear of loss of identity (asmitā). Additionally, this negates the generation of debt and transcends conditioning.

So, how can we increase free-will?

In fact, we can increase our free-will bandwidth by practicing austerity (tapas). Also, the starting point of the effort would be behaviour modulation through yama (controlled reaction to stimulus) and niyama (internal assimilation of stimulus).

Six key elements in yama which cover most aspects of behaviour with the external environment are non-violence (ahiṃsā), truth or integrity (satya), sexual continence (brahmacarya), non-stealing (asteya), and equanimity (aparigrāhya) and diet control (mitāhāra)

Niyama has 6 elements: śaucam (hygiene), santoṣam (contentment), svādhyāyam (introspection), tapas (austerity),  śraddhā (dedication), and dānam (charity).

As we become competent in the practice of yama and niyama, our bandwidth of free-will increases. Over time, as we increase practice of austerity (tapas), our situational awareness (prajñā) steadies and we get complete control over our free-will (sthithaprajñā).