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Philosophy of Mahatma Gandhi
ment.
nities for the man, who has not been able to fully realize himself in one life, to work again and again for self-developThe Law of Karma is the law of moral continuity. It explains that our future will grow out of our present as our present is the product of our past. This is why Gandhiji declares, "The Law of Karma is inexorable and impossible of evasion. There is thus hardly any need for God to interfere. He laid down the laws as it were retired."'28
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But the acceptance of the Law of Karma does not imply that our life and activities are completely determined. Such determination paralyzes moral effort and cuts at the root of ethics. It also denies creativeness to the human spirit and deprives man of the privilege of establishing his own Government. There is no anti-thesis between the Law of Karma and the freedom of will. In fact, the doctrine of Karma implies freedom, for it lays down that the man is the architect of his own destiny. Continuity with the past implies creative freedom of the individual. No doubt, our previous karmas limit the range for the exercise of our free will. In the words of Mahatma Gandhi, "The free-will we of a passenger on a crowded deck."29 that we have is real in the sense that we are free to choose how we use that freedom. But though our will is free, "we cannot command results; we can only strive."30
enjoy is less than that But the little freedom
Besides, "Man can change temperament, can control it, but cannot eradicate it. God has not given him so much liberty. If the leopard can change his spots, then only can man modify the peculiarities of his spiritual constitution."
According to him, man can counteract the effect of past mistakes by attaining complete detachment. But in spite of the greatest effort to be detached, no man can altogether undo the effect of his environment or his upbringing. Thus, Gandhiji does not believe in complete freedom which might enable man to sever himself from or transcend nature. Such freedom will mean chaos for Gandhiji.
As Gandhiji was a firm believer in Gītā it will not be irrelevant to trace out the Gīta view in this context. When in the hands of God, it is are asked to obey but the
Gītā asks us to be mere instrument not any outside master that we
