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Law of Karma
the soul, the need of growth, the need of experience ; that governs the line of its evolution and all the rest is accessory.":54
He also explains here the notion of the free-will. He introduce free-will by saying that man is free to choose between alternatives. If he chooses the right path, he enjoys otherwise he suffers. That is why he says that man himself is the architect of his own fate, Nothing should be blamed for his good or misfortune.
Fate, whether purely mechanical or created by ourselves, is only one factor of existence Being and its consciousness and its will are still more important. ln Indian astrology which considers all life circumstances to be Karma, it has been stated that everything is predetermined. But there is still some provision for human effort.
All these point out that destiny is not simple but complex. Actions belong to physical parts of us, but behind this there is free life or power which has another energy and can create another destiny. When we become spiritual beings, that change can cancel or wholly remodel the graph of our physical fate. Karma or at least any mechanical law of Karma then cannot be accepted as the sole determinant of circumstances.
Conclusion
Thus, we can say that Sri Aurobindo's account of Rebirth and Karma is not merely an old wine in a new bottle. It contains some original ideas also. He asserts that Rebirth is an aspect of the general process of evolution and ascent. We have already seen that evolution has reached the level of mental and is waiting for its next leap into the level of the Supramental. The human individual is an embodiment of the level that evolution has reached so far. Naturally, birth is a vehicle through which the process of evolution can be pushed ahead. He says, “It is conceivable that the Eternal may have actually chosen to manifest or rather to conceal himself in the body; he may have willed to become or to appear as an individual passing from birth to death and from death to new
