Dr. Sangita Sahu
Guest Faculty, Department of Philosophy, Dharanidhara University, Odisha, India
E-mail: sangitasahu348@gmail.com
Issue: Vol. 2 No. 3 (September 2026) – Anubodhan
Received: 20 September 2026 / Accepted: 27 September 2026 / Published online: 29 September 2026
DOI: https://doi.org/10.65885/anubodhan.v2n3.2026.121
Abstract
Events are caused whereas actions are willed. The presence of human agency, along with the capacity to reason and will, distinguishes ‘action’ from an ‘event’. The advocates of Strong determinism dispute the thesis of ‘Autonomy of will’ in arguing that the act of willing is also caused by non-rational factors. On the other hand, the libertarians argue that human beings are absolutely free to act in spite of the influence of circumstances. In the Bhagavad Gita, there is room for both ‘determinism’ and ‘freewill’. Human beings are free in respect of choosing a course of action from among the plurality of choices. An action having been performed, the consequences necessarily follow the action, as an effect follows the cause in the state of nature. In so far as human beings are goaded to act under the influence of the gunas of Prakrti, actions are not free, but human beings possess the potentiality to overcome the limiting influence of gunas and act in the way they choose to act. This amounts to the ‘compatibilism’ which holds that freedom makes sense against the backdrop of determinism. The doer of an action enters into karmic bondage on account of performing the action, good or bad. Act one must. This leaves no room for liberation from karmic bondage. Niskamakarma holds out the secret of performing action without being bound to the consequences of actions, provided one can imbibe the sense of instrumentality (nimitta) by construing transcendental subject (Purusottama) as the ultimate doer (karta). Hence, in the Gita it is urged that the human agent ought to act by considering oneself as a mere instrument in order to translate the will of the ‘Divine’. Consequent upon the suspension of the sense of agency (kartabhava), the doer (karta) develops non-attachment for the consequences of action (kartabhavava tyaga). Hence, whatever follows the action is rightfully offered at the altar of the Divine. Thus, every action becomes an instance of sacrifice (jsajna). The Gita further enjoins that every action has to be directed to one ultimate end, i.e. collective wellbeing (lokasamgraha). Niskama karma spells out the secret by which one can continue to perform action without being bound to the cycle of birth and death.
Keywords: Causality, Free will, Determinism, Libertarianism, Compatibilism, Nimitta, Niskama Karma, Jajna. Lokasamgraha.
How to cite: Sahu, S. (2026). Action, Freedom & Determinism (The Gita Perspective). Anubodhan, 2(3), 262–266. https://doi.org/10.65885/anubodhan.v2n3.2026.121