IS THERE A FREE WILL?
Is there really a freewill to act and react? B G says MAYA YES and
virtual NO.
प्रकृते: क्रियमाणानि गुणै: कर्माणि सर्वश: |
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते || 27||3
prakṛiteḥ—of material nature; kriyamāṇāni—carried out; guṇaiḥ—by the three
modes; karmāṇi—activities; sarvaśhaḥ—all kinds of;
ahankāra-vimūḍha-ātmā—those who are bewildered by the ego and misidentify
themselves with the body; kartā—the doer; aham—I; iti—thus; manyate—thinks
prakriteh kriyamanani gunaih karmani sarvashah
ahankara-vimudhatma kartaham iti manyate
BG 3.27: All activities are carried out by the three modes of material
nature. But in ignorance, the soul, deluded by false identification with
the body, thinks of itself as the doer.
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागश: |
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् || 13||4
chatur-varnyam maya srishtam // guna-karma-vibhagashah
tasya kartaram api mam viddhyakartaram avyayam
BG 4.13: The four categories of occupations were created by Me
according to people’s
qualities and activities. Although I am the Creator of this system, know Me
to be the Non-doer and Eternal.
The Vedas classify people into four categories of occupations, not
according to their birth, but according to their natures.{B G 3 27} Such
varieties of occupations exist in every society. Even in communist nations
where equality is the overriding principle, the diversity in human beings
cannot be smothered. There are the philosophers who are the communist party
think-tanks, there are the military men who protect the country, there are
the farmers who engage in agriculture, and there are the factory workers.
The Vedic philosophy explains this variety in a more scientific manner. It
states that the material energy is constituted of three gunas (modes):
sattva guna (mode of goodness), rajo guṇa (mode of passion), and tamo guṇa
(mode of ignorance). The Brahmins are those who have a preponderance of the
mode of goodness. They are predisposed toward teaching and worship. The
Kshatriyas are those who have a preponderance of the mode of passion mixed
with a smaller amount of the mode of goodness. They are inclined toward
administration and management. The Vaishyas are those who possess the mode
of passion mixed with some mode of ignorance. Accordingly, they form the
business and agricultural class. Then there are the Shudras, who are
predominated by the mode of ignorance. They form the working class. This
classification was neither meant to be according to birth, nor was it
unchangeable. Shree Krishna explains in this verse that the classification
of the Varnashrama system was according to people’s qualities and
activities. Although God is the creator of the scheme of the world, yet he
is the non-doer. This is similar to the rain. Just as rain water falls
equally on the forest, yet from some seeds huge banyan trees sprout, from
other seeds beautiful flowers bloom, and from some thorny bushes emerge.
The rain, which is impartial, is not answerable for this difference. In the
same way, God provides the souls with the energy to act, but they are free
in determining what they wish to do with it; God is not responsible for their
actions.
So, 3 27 & 4 13 reveal the nature of action and at the same
time, appears as if, contradicting on FREEWILL. It is not so. Sankya yoga
of Kapila did distinguish the brahmam ekam as acting as BOTH THE PURUSHA
THE BRAHMAM OR PARAMATMA AND PRAKRITI THE SAME AS BRAHMAM BUT AS “NATURE
THE PRAKRITI, CREATING A MAYA, OF CAUSE AND EFFECT OF AHAM KARA (3 27),
WHICH IS AN ILLUSION. Adishankara defined it only as Maya. But Buddhism,
Vaishnavism, madhvaism, Christianity, Islam and few more religions called
the earth as real. Whereas, ADVAITHAM, SAID THAT THERE IS “ONLY ONE BRAHMAM
AND HE IS MANIFESTED AS MANY ROOPAS AS GODS AND ARTICLES (GOD IN ALL) THE
VISIHTADVAITHAM AND DVAITHAM, SAID, WE LIVE HERE IN THE REALITY; BUT BY
SHIRKIG THIS WORLD, WE REACH HIM, NEVER TO RETURN BACK OR SOME BELIEVED IN
REBIRTH WHILE SOM DID NOT. Advaita and the modern science believed in
destructions of the earth and all universes as a kind of matter (matter is
living forever as prakriti which our system also says that prakriti is the
purusha also so there is no destruction; poornamidam poornamudichyathe}
Hence what is perishable or moderated cannot be called as permanent and
hence Advaita marked the prakriti as MAYA. And Advaita also said there is
only one; and the rest concepts though say that GOD is one only, also
confirms that there is more than one GOD as second which co-existed. Then
there is a duality. Others say HINDUISM has multiple GODs. Whereas
Hinduism has only one GOD and many roopams, others only have many GODs and
many divisions. Ultimately there are 2 kinds of life; here one on the earth
and the other is non birth moksham or rebirth by guna karma vibhaga: SO,
THERE IS AN IMPLICATION OF “I AM DOING IT FREEWILL”. And that is what 4 13
appears to say but conformed earlier in 3 27, that without his command
nothing may move. But HE also said that he does nothing in any activation.
But by the enrichment of GUNAS from time to time, human acts as a brahmin
or kshatriya Vaishya and shudra. Thus Karma he created not by freewill to
act; but by force of GUNA, which made one believe by MAYA to be real and
lead to the foreplays; these acts created the karma. And the karmas reacted
in the thinking in MAYA style, accumulating more Karma. These created
rebirths and no births, to stay away from HIM or to become HIS SELF aham
brahmasmi. This is what recited in Bhaja Govindham. Thus, yes there is a
freewill as you dream and believe the dream to be true but not. GUNA and
KARMA set all in motion.
K RAJARAM IRS 25525
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