Fwd: The riddle of fate and free will solved

[Guest guest]

, "sunil nair" <astro_tellerkerala wrote:Hare rama krishnadear grp , here is discussion abt fate and free will ,read and enjoyaThe Riddle of Fate and Free-Will Solved(A dialogue between His Holiness Shri Chandrashekhara BharatiMahaswami and a Disciple): [His Holiness was the Sringeri Mathadhipati1912-1954.].H. : I hope you are pursuing your studies in the Vedanta as usual?D.?? : Though not regularly, I do make some occasional study.H.H. : In the course of your studies, you may have come across manydoubts.D.?? : Yes, one doubt repeatedly comes up to my mind.H.H. : What is it?D.?? : It is the problem of the eternal conflict between fate andfree-will.?????? What are their respective provinces and how can the conflict be?????? avoided?H.H. : If presented in the way you have done it, the problem wouldbaffle?????? even the highest of thinkers.D.?? : What is wrong with my presentation? I only stated the problem and?????? did not even explain how I find it to be a difficult one.H.H. : Your difficulty arises in the very statement of the problem.D.?? : How?H.H. : A conflict arises only if there are two things. There can be no?????? conflict if there is only one thing.D.?? : But here there are two things, fate and free-will.H.H. : Exacly. It is this assumption of yours that is responsible foryour?????? problem.D.?? : It is not my assumption at all. How can I ignore the fact thatthe?????? two things exist as independent factors, whether I grant their?????? existence or not?H.H. : That is where you are wrong again.D.?? : How?H.H. : As a follower of our Sanatana Dharma, you must know that fate is?????? nothing extraneous to yourself, but only the sum total of the?????? results of your past actions.???????? As God is but the dispenser of the fruits of actions, fate,?????? representing those fruits, is not his creation but only yours.?????? Fre-will is what you exercise when you act now.D.?? : Still I do not see how they are not two distinct things.H.H. : Have it this way. Fate is past karma; free-will is present karma.?????? Both are really one, that is, karma, though they may differ inthe?????? matter of time. There can be no conflict when they are reallyone.D.?? : But the difference in time is a vital difference which we cannot?????? possibly overlook.H.H. : I do not want you to overlook it, but only to study it moredeeply.?????? The present is before you and, by the exercise of free-will, youcan?????? attempt to shape it.????????? The past is past and is therefore beyond your vision and is?????? rightly called adrishta, the unseen. You cannot reasonablyattempt?????? to find out the relative strength of two things unless both ofthem?????? are before you. But, by our very definition, free-will, thepresent?????? karma, alone is before you and fate, the past karma, isinvisible.??????????? Even if you see two wrestlers right in front of you, youcannot?????? decide about their relative strength. For, one may have weight,the?????? other agility; one muscles and the other tenacity; one thebenefit of?????? practice and the other coolness of judgment and so on. We can goon?????? building arguments on arguments to conclude that a particular?????? wrestler will be the winner.??????????? But experience shows that each of these qualifications mayfail?????? at any time or may prove to be a disqualification. The onlypractical?????? method of determining their relative strength will be to makethem?????? wrestle.??????????? While this is so, how do you expect to find by means of?????? arguments a solution to the problem of the relative value of fate?????? and free-will when the former by its very nature is unseen!D.?? : Is there no way then of solving this problem?H.H. : There is this way. The wrestlers must fight with each other andprove?????? which of them is the stronger.D.?? : In other words, the problem of conflict will get solved only atthe?????? end of the conflict. But at that time the problem will haveceased to?????? have any practical significance.H.H. : Not only so, it will cease to exist.D.?? : That is, before the conflict begins, the problem is incapable of?????? solution; and, after the conflict ends, it is no longer necessaryto?????? find a solution.H.H. : Just so. In either case, it is profitless to embark on theenquiry?????? as to the relative stregth of fate and free-will.A GuideD.?? : Does Yor Holiness then mean to say that we must resign ourselvesto?????? fate?H.H. : Certainly not. On the other hand, you must devote yourself tofree-?????? will.D.?? : How can that be?H.H. : Fate, as I told you, is the resultant of the past exercise ofyour?????? free-will. By exercising your free-will in the past, you broughton?????? the resultant fate.?????????? By exercising your free-will in the present, I want you towipe?????? out your past record if it hurts you, or to add to it if you findit?????? enjoyable.?????????? I any case. whether for acquiring more happiness or forreducing?????? misery. you have to exercise your free-will in the present.D.?? : But the exercise of free-will however well-directed, very often?????? fails to secure the desired result, as fate steps in andnullifies?????? the action of free-will.H.H. : You are again ignoring our definition of fate. It is not an?????? extraneous and a new thing which steps in to nullify yourfree-will.?????? On the other hand, it is already in yourself.D.?? : It may be so, but its existence is felt only when it comes into?????? conflict with free-will. How can we possibly wipe out the past?????? record when we do not know nor have the means of knowing what itis?H.H. : Except to a very few highly advanced souls, the past certainly?????? remains unknown. But even our ignorance of it is very often an?????? advantage to us.??????????? For, if we happen to know all the results we haveaccumulated?????? by our actions in this and our past lives, we will be so much?????? shocked as to give up in despair any attempt to overcome ormitigate?????? them. Even in this life, forgetfulnes is a boon which themerciful?????? God has been pleased to bestow on us, so that we may not beburdened?????? at any moment with a recollection of all that has happened in the?????? past.??????????? Similarly, the divine spark in us is ever bright with hopeand?????? makes it possible for us to confidently exercise our free-will.It????? is not for us to belittle the significance of these two boons--????? forgetfulness of the past and hope for the future.D.?? : Our ignorance of the past may be useful in not deterring theexercise?????? of the free-will, and hope may stimulate that exercise. All the?????? same, it cannot be denied that fate very often does present a?????? formidable obstacle in the way of such exercise.H.H. : It is not quite correct to say that fate places obstacles in theway?????? of free-will. On the other hand, by seeming to oppose ourefforts,?????? it tells us what is the extent of free-will that is necessary nowto?????? bear fruit.??????????? Ordinarily for the purpose of securing a single benefit, a?????? particular activity is prescribed; but we do not know how?????? intensively or how repeatedly that activity has to be pursued or?????? pesisted in.?????????? If we do not succed at the very first attempt, we can easily?????? deduce that in the past we have exercised our free-will just inthe?????? opposite direction, that the resultant of that past activity has?????? first to be eliminated and that our present effort must be?????? proportionate to that past activity.??????????? Thus, the obstacle which fate seems to offer is just thegauge?????? by which we have to guide our present activities.H.H. : The obstacle is seen only after the exercise of our free-will;how?????? can that help us to guide our activities at the start?H.H. : It need not guide us at the start. At the start, you must not be?????? obsessed at all with the idea that there will be any obstacle in?????? your way.??????????? Start with boundless hope and with the rpesumption thatthere?????? is nothing in the way of your exercising the free-will.??????????? If you do not succeed, tell yourself then that there hasbeen?????? in the past a counter-influence brought on by yourself byexercising?????? your free-will in the other direction and, therefore, you mustnow?????? exercise your free-will with re-doubled vogor and persistence to?????? achieve your object.??????????? Tell yourself that, inasmuch as the seeming obstacle is ofyour?????? own? making, it is certainly within your competence to overcomeit.??????????? If you do not succeed even after this renewed effort, therecan?????? be absolutely no justification for despair, for fate being but a?????? creature of your free-will can never be stronger than yourfree-will.??????????? Your failure only means that your present exercise offree-will?????? is not sufficient to counteract the result of the past exerciseof?????? it.??????????? In other words, there is no question of a relativeproportion?????? between fate and free-will as distinct factors in life. Therelative?????? proportion is only as between the intensity of our past actionand?????? the intensity of our present action.D.?? : But even so, the relative intensity can be realised only at theend?????? of our present effort in a particular direction.H.H. : It is always so in the case of everything which is adrishta or?????? unseen. Take, for example, a nail driven into a wooden pillar.When?????? you see it for the first time, you actually see, say, an inch ofit?????? projecting out of the pillar. The rest of it has gone into thewood?????? and you cannot now see what exact length of the nail is imbeddedin?????? the wood. That length, therefore, is unseen or adrishta, so faras?????? you are concerned. Beautifully varnished as the pillar is, you do?????? not know what is the composition of the wood in which the nail is?????? driven. That also is unseen or adrishta.???????????? Now, suppose you want to pull that nail out, can you tellme?????? how many pulls will be necessary and how powerful each pull hasto?????? be?D.?? : How can I? The number and the intensity of the pulls will depend?????? upon the length which has gone into the wood.H.H. : Certainly so. And the length which has gone into the wood is not?????? arbitrary, but depended upon the number of strokes which drove itin?????? and the intensity of each of such strokes and the resistancewhich?????? the wood offered to them.D.?? : It is so.H.H. : The number and intensity of the pulls needed to take out the nail?????? depend therefore upon the number and intensity of the strokeswhich?????? drove it in.D.?? : Yes.H.H. : But the strokes that drove in the nail are now unseen andunseeable.?????? They relate to the past and are adrishta.D.?? : Yes.H.H. : Do we stop from pulling out the nail simply because we happen tobe?????? ignorant of the length of the nail in the wood or of the numberand?????? intensity of the strokes which drove it in? Or, do we persist in?????? pulling it out by increasing our effort?D.?? : Certainly, as practical men we adopt the latter course.H.H. : Adopt the same course in every effort of yours. Exert yourself as?????? much as you can. Your will must succeed in the end.Function of Shastras:D.?? : But there certainly are many things which are impossible toattain?????? even after the utmost exertion.H.H. : There you are mistaken. There is nothing which is really?????? unattainable. A thing, however, may be unattainable to us at the?????? particular stage at which we are, or with the qualifications thatwe?????? possess.???????????? The attainability or otherwise of a particular thing isthus?????? not an absolute characteristic of that thing but is relative and?????? proportionate to our capacity to attain it.D.?? : The success or failure of an effort can be known definitely onlyat?????? the end.? How are we then to know beforehand whether with our?????? present capacity we may or may not exert ourselves to attain a?????? particular object, and whether it is the right kind of exertionfor?????? the attainment of that object?H.H. : Your question is certainly a pertinent one. The whole aim of our?????? Dharma Shastras is to give a detailed answer to your question.??????? ?????Religion does not fetter man's free-will. It leaves himquite?????? free to act, but tells him at the same time what is good for himand?????? what is not.?????? The resposibility is entirely and solely his. He cannot escape itby?????? blaming fate, for fate is of his own making, nor by blaming God,for?????? he is but the dispenser of fruits in accordance with the meritsof?????? actions. You are the master of your own destiny. It is for you to?????? make it, to better it or to mar it. This is your privilege. Thisis?????? your responsibility.D.?? : I quite realise this. But often it so happens that I am notreally?????? master of myself. I know, for instance, quite well that aparticular?????? act is wrong; at the same time, I feel impelled to do it.Similarly,?????? I know that another act is right; at the same time, however, Ifeel?????? powerless to do it. It seems that there is some power which isable?????? to control or defy my free-will. So long as that power is potent,?????? how can I be called the master of my own destiny? Whatis thatpower?????? but fate?H.H. : You are evidently confusing together two distinct things. Fate isa?????? thing quite different from the other one which you call a power.?????? Suppose you handle an instrument for the first time. You will doit?????? very clumsily and with great effort.???????????? The next time, however, you use it, you will do so less?????? clumsily and with less effort. With repeated uses, you will have????? learnt to use it easily and without any effort. That is, thefacility????? and ease with which you use a particular thing increase with the????? number of times you use it.???????????? The first time a man steals, he does so with great effortand????? much fear;? the next time both his effort and fear are much less.As????? opportunities increase, stealing will become a normal habit withhim????? and will require no effort at all. This habit will generate in hima????? tendency to steal even when there is no necessity to steal. It is????? this tendency which goes by the name vasana. The power which makes????? you act as if against your will is only the vasana which itself isof????? your own making. This is not fate.???????????? The punishment or reward, in the shape of pain or pleasure,????? which is the inevitable consequence of an act, good or bad, isalone????? the province of fate or destiny.???????????? The vasana which the doing of an act leaves behind in themind????? in the shape of a taste, a greater facility or a greater tendencyfor????? doing the same act once again, is quite a different thing. It maybe????? that the punishment or the reward of the past act is, in ordinary????? circumstances, unavoidable, if there is no counter-effort; but the????? vasana can be easily handled if only we exercise our free-will????? correctly.D.?? : But the number of vasanas or tendencies that rule our hearts are?????? endless. How can we possibly control them?H.H. : The essential nature of a vasana is to seek expression in outward?????? acts. This characteristic is common to all vasanas, good and bad.?????? The stream of vasanas, the vasana sarit, as it is called, has two?????? currents, the good and the bad.????????????? If you try to dam up the entire stream, there mey bedanger.?????? The Shastras, therefore, do not ask you to attempt that. On the?????? other hand, they ask you to submit yourself to be led by the good?????? vasana current and to resist being led away by the bad vasana?????? current.????????????? When you know that a particular vasana is rising up inyour?????? mind, you cannot possibly say that you are at its mercy. You have?????? your wits about you and the responsibility of deciding whetheryou?????? will encourage it or not is entirely yours.????????????? The Shastras ennciate in detail what vasanas are good and?????? have to be encouraged and what vasanas are bad and have to be?????? overcome.??? ??????????When, by dint of practice, you have made all your vasanas?????? good and practically eliminated the charge of any bad vasanas?????? leading you astray, the Shastras take upon themselves thefunction?????? of teaching you how to free your free-will even from the need of?????? being led by good vasanas.????????????? You will gradually be led on to a stage when yourfree-will?????? be entirely free from any sort of coloring due to any vasanas.????????????? At that stage, your mind will be pure as crystal and all?????? motive for particular action will cease to be. Freedom from the?????? results of particular actions is an inevitable consequence. Both?????? fate and vasana disappear. There is freedom for ever more andthat?????? freedom is called Moksha.______________________\____Regrds sunil nairom shreem mahalaxmai namah--- End forwarded message ---