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Philosophy of Sri Aurobindo
creation but it is itself the creator of its own Karma. So, are we justified in our claim of an actual freedom? The ancient nihilistic thinker Buddhist, or the modern materialists deny the existence of free and infinite soul. There is no soul, but only a stream of forms, ideas and sensations. Buddhists give an analogy to explain the above principle: As chariot as the combination of planks, poles, wheels and axles, the soul in the same way is only the combination of will, volition etc. According to this theory, freedom takes place only when these components dissolve into one. Then there is complete void. The cessation from will or volition brings the state of freedom. In this physical world of mechanical existence, there can be no freedom from Karma. But the possibility of liberation is still there because that which exists by combinations and bondage to its combinations, can be liberated from itself by dissolution. The motive power which keeps Karma in motion is desire and attachment to its works. And, only by the conviction of impermanence and the cessation of desire, there can come about an extinction of the continuity of the idea in the successions of time.
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According to Aurobindo, it is mind, life, body and their functions, which are helpless apparatus and gear of the machinery. These things are subjects to the Karma. But the real man within is not its subject. The individual being uses Karma as his instrument from life to life, which may be one day divine and cosmic personality. But the eternal spirit or self enjoys absolute freedom. "Na Karma lipyate nare."
For Sri Aurobindo, one may attain freedom by cessation of all actions, will etc. but it cannot be a complete freedom. Man cannot enjoy double freedom, because as man he is an individual being. That is why he is subjected to the Law of Karma. To be free, he must get rid of individuality and Karma. Only then, he can attain complete freedom. That is the state of unconditional infinite.
The whole doctrine of Karma proceeds on the line of human freedom. This introduction of freedom insists the belief within the man. It introduces the sign of development. It does not encourage the attitude of passivity. When a man suffers from misfortune, he gets consolation from the freedom
