On Free Will

 

The limited doership of the jīva has been addressed here in and the apparent limited freewill of the jīvas have been explained. Putting in simple words take for example— A father asks his children to gather at a place, All of them will come to that placee but in their own ways some may fly, some may take a train some may come by road, They are ‘free’ to choose any transport but at the end All will abide by the father’s will to unite in that specific place. In this way the harmony of Lord’s supreme will and Jīva’s minute freewill can be understood.

As said in the Kauṣītakī Upaniṣad [3.8]:

ajño jantur anīśo 'yam ātmanaḥ sukha-duḥkhayoḥ

īśvara-prerito gacchet svargaṁ vāśv abhram eva ca

“He makes one who He wishes to lead up from these worlds do good deeds, and He makes one who He wishes to lead down from these worlds do bad deeds, according to the tendencies generated by their past karma. By the will of the Supreme he can go to heaven or hell, as a cloud is driven by the air. The living entity is completely dependent on his distress and happiness.”

As the predecided aspect of events is hinted in Viṣṇupurāṇa 1.2.26—

anādir bhagavān kālo nānto'sya dvija vidyate

avyucchinnās tatas tv ete sarga-stithy-anta saṁyamau

Bhagavān and Time both are of no beginning nor is their end known Oh Brāhmaṇa !, they are inseperable [Time is one of kṛṣṇa's oppulences], Through the agency of Time the Lord does creation, maintenance and dissolution.

This hints that everything is pre decided and with the passage of time it gets revealed, till that it remains "adṛṣṭa".

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura speaks about how Bhagavān controls everything in this world, directly or indirectly. *[Quote]:* The world goes on in its own perfect way. No person can deflect it even the breadth of a hair from the course chalked out for it by providence. When we perceive any change being actually effected in the course of events of this world by the agency of any particular individual, we must know very well that the agent possesses no real power at any stage. The agent finds himself driven forward by a force belonging to a different category from himself. — *[From The Harmonist, May 1932, issue number 11. Article originally titled, "Sree Chaitanya in South India". Pages 325-326.]*

The Ignorance shown by Arjuna on the battlefield was also due to the will of Kṛṣṇa as Prabhupāda said— “Arjuna is showing ignorance of his real self-interest by Kṛṣṇa's will”~BG 1.30, Purport

If always under the control of the Lord, why does the Jīva suffer ?

In answer to that—

na karmāvibhāgātiti cennānāditvāt

na—not; karmāvibhāgāt—for want of distinction in work; iti cet—if it be said; na—no; anāditvāt—because of [the world] being without a beginning.

[The theory of karma] cannot [explain the inequality and cruelty seen in this universe, because when the creation first started] there was no distinction [of souls, and consequently] of karmas. This [objection, however] is invalid, because there was no beginning of creation. ~ Vedānta Sūtra 2.1.35

This sūtra is the explanation of the previous sūtra which is—

vaiṣamyanairghṛṇye na, sāpekṣatvāt, tathā hi darśayati

aiṣamyanairghṛṇye—Partiality and cruelty; na—not; sāpekṣatvāt—on account of Its taking into consideration [other reasons]; tathā—so; hi—because; darśayati—declares.

Partiality and cruelty cannot [be attributed to Brahman] on account of Its taking into consideration [other reasons in that matter], because [the scripture] declares [it to be] so.

Śrīla Baladeva in his commentary writes— karmaṇo’nāditvenānavasthā tu na doṣaḥ prāmānikatvāt na| ca karma-sāpekṣatveneśvarasyāsvātantryam| dravyaṁ karma ca kālaś cety ādinā karmādi-sattāyās tad-adhīnatva-smaraṇāt |; “It is not that accepting Karma to be beginningless will cause anvasthā doṣa because it is proven by scriptures. Nor will accepting such beginningless karma render the īśvara dependent because this system karma is dependent on this as in the bhāgavatam—dravyaṁ karma ca kālaś ca svabhāvo jīva eva ca yad-anugrahataḥ santi na santi yad-upekṣayā; “One should definitely know that all material ingredients, activities, time and modes, and the living entities who are meant to enjoy them all, exist by His mercy only, and as soon as He does not care for them, everything becomes nonexistent.””

As in the Siddhānta-ratnam 6th chapter while describing karma—tacca kriyārupaṁ, kṛtisādhyamapi kṛtimad-anādi-siddham, vījāṅkurādivat-anādi-siddham-uktaṃ “na karmāvibhāgātiti cennānāditvāt”;

“It is described as a activity[Kriyā] by an agent [kṛti [jīva]], though it is done by the agency of the jīva it is without beginning as is the jīva [kṛtimad-anādi-siddha] as in the case of seed and the sapling [sapling exists in the seed hence both are as old as each other]. As said in the vedānta sūtra 2.1.35— “[The theory of karma] cannot [explain the inequality and cruelty seen in this universe, because when the creation first started] there was no distinction [of souls, and consequently] of karmas. This [objection, however] is invalid, because there was no beginning of creation” ”

Hence it is very clear what is the purport of Śrī Baladeva and his Gurudeva on this Sūtra 2.1.35. As Śrīpāda Madhva says in Mahābhārata Tātparya 3.32—

evaṃ punaḥ sṛjate sarvametadanādyananto hi jagatpravāhaḥ|

nityāśca jīvāḥ prakṛtiśca nityā kālaśca nityaḥ kimu devadevaḥ||

Thus in this manner Sri Hari creates before this entire universe and the flow has neither a beginning nor end. The souls are eternal and so also is 'Prakṛti.‘ Time is eternal. How much more eternal must the Supreme Lord?

In Brahma-sūtra bhāṣya 2.1.36 [for us 2.1.35] he writes—tasyāpi pūrvakarma kāraṇamityanāditvāt karmaṇaḥ, “There exists a causal karma to every karma thus the series of Karma is eternal”. Thus he quotes Bhaviṣya Purāṇa—anāditvāt karmaṇaśca na virodhaḥ kathañcana, Karma is eternal, this theory is no where obstructed.

But If the Jīva is not the doer how does it become the performer of Bhakti, which causes the impartial brahman to become partial as in the next sūtra—

 upapadyate cābhyupalabhyate ca ||

“It [taking 2.1.34 as subject] [Partiality] is reasonable, and it is observed also”

In the Govinda Bhāṣya—

 bhakta-vatsalasyāsya prabhos tat-pakṣapāto vaiṣamyam eva tad upapadyate sidhyati |

 tad-rakṣaṇādeḥ svarūpa-śakti-vṛtti-bhūta-bhakti-sāpekṣatvāt | na ca nirdoṣatā-vādi-vākya-vyākopaḥ |

 tad-rūpasya vaiṣamyasya guṇatvena stūyamānatvāt | guṇa-vṛndam añjanam idam ity api śrutir āha |

 yad vinā sarve guṇā janebhyo’rocamānāḥ pravartakā na syuḥ | upalabhyate caitat śrutiṣu ca | yam

 evaiṣa vṛṇute tena labhyas tasyaiva ātmā vivṛṇute tanuṁ svām [ka.u. 1.2.22] ity ādyāḥ śrutayaḥ |

 priyo hi jñānino’tyartham ahaṁ sa ca mama priyaḥ [gītā 7.14], samo’haṁ sarva-bhūteṣu na me dveṣyo’sti na priyaḥ | ye bhajanti tu māṁ bhaktyā mayi te teṣu cāpy aham || api cet sudurācāro bhajate mām ananya-bhāk | sādhur eva sa mantavyaḥ samyag vyavasito hi saḥ || kṣipraṁ bhavati dharmātmā śaśvac-chāntiṁ nigacchati| tasmiṁs taj-jane bhedābhāvāt kaunteya pratijānīhi na me bhaktaḥ praṇaśyati || [gītā 9.29-31] ity ādyāḥ smṛtayaś ca ||36||

 

The special grace shown by the Lord to His devotees is no doubt ‘partiality,’ but the Lord, the kind lover of His devotees, has such ‘partiality,’ and it is reasonable that it should be so. It is the natural, inherent power of the Lord to show forth His grace on those who have bhakti or devotion for Him. This special grace is not an arbitrary function of the Lord’s will, but it also has regard to the factor of bhakti or devotion of the jīva on whom such special grace is shown. Nor does this favor contradict the statement that the Lord is free from partiality. For this sort of ‘partiality’ to the devotees, instead of being a fault with the Lord, has been praised in the scriptures as adding to His glory. For the scripture says that this grace upon His devotees is the highest jewel among the perfections of the Lord. If the Lord did not have this quality of showing special grace, then then all His other attributes, however great, would not have been attractive to the jīvas, and would not have evoked devotional love towards Him. This shows the reasonableness of the existence of this ‘partiality’ of the Lord. Not only is it reasonable, but revelation and tradition also declare it [Muṇḍaka Upaniṣad 3.2.3]:

nāyam ātmā pravacanena labhyo na medhasā na bahunā śrutena

yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇute tanuṁ svām

“The Supreme Lord is not obtained by expert explanations, by vast intelligence, or even by much

hearing. He is obtained only by one whom He Himself chooses. To such a person, He manifests His

own form.”

teṣāṁ jñānī nitya-yukta eka-bhaktir viśiṣyate

priyo hi jñānino 'tyartham ahaṁ sa ca mama priyaḥ

“Of these, the wise one who is in full knowledge in union with Me through pure devotional service is

the best. For I am very dear to him, and he is dear to Me.” [Bhagavad-gītā 7.17]

samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ

ye bhajanti tu māṁ bhaktyā mayi te teṣu cāpy aham

“I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in

devotion is a friend, is in Me, and I am also a friend to him.” [Bhagavad-gītā 9.29]

kṣipraṁ bhavati dharmātmā śaśvac-chāntiṁ nigacchati

kaunteya pratijānīhi na me bhaktaḥ praṇaśyati

“He quickly becomes righteous and attains lasting peace. O son of Kuntī, declare it boldly that My

devotee never perishes.” [Bhagavad-gītā 9.31]

The sutras 35 and 36 show the difference between the Behaviour of the Lord towards an ordinary person and a devotee.

How does the Jīva become a performer of Bhakti ?

In answer to that—

Jīva is indeed a doer as said in the Brahma-sūtra —kartā, śāstrārthavattvāt, pertaining to this Śrīla Jīva gosvāmī writes in paramātma sandarbha— brahmādistambaparyantānekakartṛbhokttṛ; “Beginning from Brahmā to the grass there are innumerable doers and agents of experience”As said Lord Kapila— bhoktṛtve sukha-duḥkhānāṁ puruṣaṁ[here meaning conscious that is Jīva] prakṛteḥ param.[ŚB 3.26]. This doership of the Jīva is dependent on Lord as said — He has derived even his ability to do things, metaphysically, from the Creator [BS ii.3.41], na ṛte tvat kriyate kiṃ canāre mahām; “But for God, he cannot move an inch” [RV x.112.9].

This does not, however, involve God in the meshes of action and make Him responsible ultimately for the behaviour of souls. He does not interfere with the Jiva's decision in any way. He sustains but never constrains [Gita xviii.63]. For, God merely enables the Jiva to pursue a course of action, not arbitrarily, but in relation to his former life and deserts[kṛtaprayatnāpekṣaḥ BS ii.3.42] and this with no beginning because karma has no beginning— na karmāvibhāgātiti cennānāditvāt.

Does that mean that the Jīva is the initiator of Karma ?

No, according to Śrī Madhva, in BS ii.1.26— kṛtasanprasaktinirrvayavatvaśabdakopo vā 

For, any theory that makes the Jiva the sole initiator of his actions, will have to face a dilemma sooner or later. The creative energy of the Jiva [samarthya or prayatna] is not something that can be treated as different from his essence.

Being the dependent doer the Jīva, can’t neglect the Lord because that free will is coming from him[parāttu tacchruteḥ [BS ii.3.41]]. Gītā—

tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ

paśyaty akṛta-buddhitvān na sa paśyati durmatiḥ

Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.

adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthag-vidham

vividhāś ca pṛthak ceṣṭā daivaṁ caivātra pañcamam

The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul – these are the five factors of action.

Thus we see that ultimately the accomplishment of the work is dependent on Paramātma he is the sanctioner. Paramatma is the primary doer as in the Muṇḍaka —yadā paśyaḥ paśyate rukmavarṇaṃ kartāramīśaṃ puruṣaṃ brahmayonim. As in the Bhagavad Gīta— upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ.

Jīva being a doer and a non doer simultaneous is inconceivable to material mind that is why “tarkāpratiṣṭhānāt”, “naiṣā tarkeṇa matir…” in the śrutis. Our Philosophy Acintya Bhedābheda vāda is the synthesis of all these contrary aspects in harmony. This is again proved by this incomprehensive idea of existence of a minute free will but having no free will in the bigger picture. Acintya means it doesn’t fit in the realm of material logic and only be known through the śāstra.

As per Madhvācārya the minute decisions that the jīvas take are dependent on the māyik svabhāva[material impediment which appears to be intrinsic due to being of no beginning] of the jīva which is inturn is due to the Lord’s arrangement. Śrīpāda Madhvamuni says there are three types of Jīvas [Mahābhārata-tātparya-nirṇaya [1.87–92]]—

trividhā jīvasaṃghāstu devamānuṣadānavāḥ tatra devā muktiyogyā mānuṣeṣūttamāḥ tathā

madhyamā mānuṣā ye tu sṛtiyogyāḥ sadaiva hi adhamā nirayā eva dānavāstu tamolayāḥ

muktirnityā tamaḥ ca eva nāvrittiḥ punaḥ etayoḥ devānāṃ nirayo nāsti tamaḥ ca api kathañcana

mānuṣāṇāṃ madhyamānāṃ naivaitad-dvyamāpyate asurāṇāṃ tamaḥprāptis tadāh niyamato bhavet

The living entities are in three categories, the demigods, the human beings and the demons. Among them, the demigods and the best of human beings are qualified for liberation, the mid-section of human beings are always inclined and absorbed in family life; and lower category of human beings are destined for the hellish planets. The demons are destined for the andhatāmisra hell. The demigods practically never have to go the hellish planets or become influenced by the quality of ignorance [tamaḥ]. Similarly, the demons do not easily get liberation at any time or by any cause. The human beings in the middle are neither worthy for liberation, nor destined for andha-tāmisra. Therefore, only the demons go to the andha-tāmisra hell regularly.

As in the Bhāgavatam—

nāhaṁ parāyur ṛṣayo na marīci-mukhyā jānanti yad-viracitaṁ khalu sattva-sargāḥ

yan-māyayā muṣita-cetasa īśa daitya-martyādayaḥ kim uta śaśvad-abhadra-vṛttāḥ

O my Lord, I, who am considered to be the best of the demigods, and Lord Brahmā and the great ṛṣis, headed by Marīci, are born of the mode of goodness. Nonetheless, we are bewildered by Your illusory energy and cannot understand what this creation is. Aside from us, what is to be said of others, like the demons and human beings, who are in the base modes of material nature [rajo-guṇa and tamo-guṇa]? How will they know You?

1. Muktiyogyas [fit for salvation "mukti"][jñāna mārga, karma mārga]

2. Nitya Saṁsāris [stay in samsara eternally]

3. Residents of Eternal hell [till Dissolution]

These divisions are material because the Jīvas are qualitatively same with the Lord as said in Bhāgavatam—"ātmaika-bhāvena bhajadhvam addhā", "ahaṁ brahma [I am qualitatively One with Brahman]" thus there can't be any such discrimination amongst them, So what is the point of discrimination ?

teṣāṃ yadānyathā dṛśyaṃ tadupādhikrtaṃ mataṃ vijñānenātmayogyena nijarūpe[know their true self] vyavasthitiḥ samyag jñānantu devānāṃ manuṣyāṇāṃ vimiśritam viparītantu daityānāṃ jñānasyaivaṃ vyavasthitiḥ; “ All are eligible for knowing their identity. The knowledge of the demigods is factual; of the human beings is real and unreal; and of the demons, is totally opposite to the demigods. These are the divisions in the realm of knowledge.”[ Bhaviṣya Purāṇa [2–3] answers]

Now one may ask "If the nityasamsaris or the tamogāmi jīvas want liberation what should they do ?"

Madhvācārya answers in Mahābhārata-tātparya-nirṇaya [1.86] —

māhātmyajñānapūrvas-tu sudṛasarvato'dhikaḥ

sneho bhaktiriti proktas-tayā mūktirna cānyathā

In sāstra, it is said that having firm faith in bhagavat knowledge, being detached from affection to kith and kin, and nirupādhika affection for the Lord is called bhakti. Through this bhakti, one can obtain mukti. By other means it is not possible.

Nārada Muni agrees in Nārada Bhakti Sūtra—asmāt saiva grāhyā mumukṣubhiḥ; "Therefore seekers of liberation should take to devotional service alone."[As in the Bhāgavatam—

anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje

lokasyājānato vidvāṁś cakre sātvata-saṁhitām

The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyāsadeva compiled this Vedic literature, which is in relation to the Supreme Truth.]

Nārada Pañcarātra—

sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate

“ ‘Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and one’s senses are purified simply by being employed in the service of the Lord.’

“sarvopādhi-vinirmuktaṁ”— Freed from all material adjuncts. Nārada Bhakti Sūtra— tat prāpya tad evāvalokayati tad eva śṛṇoti tad eva bhāṣayati tad eva cintayati; “Having obtained pure love of God, one looks only at the Lord, hears only about Him, speaks only of Him, and thinks only of Him.”. Here the ‘prāpya’ is important because it refutes the false doctrine of inherent kṛṣṇa prema in jīva. One may say that if it is so then how does the Jīva have a sthāyī rati ?

The taste for a particular rasa is due to past tendencies or grace of a saint belonging to the same rasa. As Śrīla Viśvanātha cakravarti ṭhākura write in his commentary to Bhakti Rasāmṛta sindhu 2.5.38—

yathottaram asau svāda-viśeṣollāsamayy api |

ratir vāsanayā svādvī bhāsate kāpi kasyacit ||

These five types of rati (from śuddha to priyatā-rati[śānta to mādhūrya]) become progressively more blissful by increasing tastes. The particular taste arises in a devotee according to his previous experiences.

Śrī Viśvānāth comments—

tan-madhye kāpi ratiḥ kasyacid bhaktasya prācīna-vāsanayā svādvī bhāsate | yathā madhurāmla-kaṭv-ādi-rasānāṁ madhye ekasminn eva rase kasyacana prācīna-vāsanayā rucir nānya-rase, tathaiva dāsādy-ekatara-rase kasyacid bhaktasya prācīna-vāsanayā | kiṁ vā, asminn eva janmani tādṛśa-mahat-kṛpayā rucir nānyatreti | kasyacana dāsyādi-dvaye rati-traye ceti sarvatra vivecanīyam ||

Amongst all bhakti-rasas, a particular rasa appears most tasteful to a particular devotee according to his specific vāsanā (devotional tendencies) from previous lives. Just as amongst all food-rasas, namely sweet, sour, bitter etc., a particular rasa appeals to an individual according to his previous vasanā (dietary tendencies), similarly a particular devotee finds one of the bhakti-rasas to be most appealing due to his previous vāsanās(devotional tendencies). It is also possible to develop an affinity towards a particular rasa in this very life by the mercy of a great soul attached to that rasa.

This vāsanā is also developed by the will of the Lord as said in the Bṛhad Bhāgavatāmṛta 2.4.190—

 vicitra-līlā-vibhavasya tasya samudra-koṭī-gahanāśayasya

vicitra-tat-tad-ruci-dāna-līlā-vibhūtim uttarkayituṁ prabhuḥ kaḥ

Śrī Kṛṣṇa’s pastimes expand with ever-new variety. His heart is as deep as millions of oceans. By logic no one can understand the purpose for which He has placed different tastes in the hearts of His devotees and expanded the opulence of His pastimes accordingly.

Śrī Nārada continues— mukhyatas tu mahat-kṛpayaiva bhagavat-kṛpā-leśād vā; "Primarily, however, one develops bhakti by the mercy of great souls, or by a small drop of the Lord's mercy." Also because labhyate 'pi tat-kṛpayaiva; “The association of great souls can be attained—but only by the Lord's mercy.” Thus it is proven that vāsanā for sthāyī rati is given by the Lord according to the way he wants to enjoy us.

How does Bhagavān give liberation to even those who don't deserve it by default ?, He does that by his Acintya śakti or Aghaṭitaghaṭanāpaṭīyasī śakti. By the previous sūtra we get to know that Bhakti is obtained through sādhu-saṅga, it is not existing in the intrinsic nature of the nitya-baddha because it is bereft of sambandha tattva. Because Śuddha bhakti is eternal [amṛta-svarūpā ca,This pure love for God is eternal.] once achieved it can’t be destroyed. Jīvas are running behind rasa and not Kṛṣṇa, they want ānanda, but Kṛṣṇa is ānanda [anandamaya’bhyasat] and personification of rasa [raso’vai saḥ], so once they reach Kṛṣṇa their search for ānanda is successful As said in the Prīti sandarbha anuccheda 1—evaṃ tat tvam asi [chā,u, 6.8.7] ity-ādi-śāstram api tat-prema-param eva jñeyam, tvam evāmuka itivat, kiṃ ca, loka-vyavahāroʼpi tat-para eva dṛśyate, sarve hi prāṇinaḥ prīti-tātparyakā eva, tad-artham ātma-vyayāder api darśanāt, kintu yogya-viṣayam alabdhvā, tais tatra tatra sā parivarjyate, ataḥ sarvair eva yogya-tad-viṣayeʼnveṣṭum iṣṭe sati, śrī-bhagavaty eva tasyāḥ paryavasānaṃ syād iti, tad evaṃ bhagavat-prīter eva parama-puruṣārthatve||

Chāndogya Upaniṣad's declaration "tat tvam asi" (Thou art That) actually describes the individual

soul's relation with the Supreme Personality of Godhead is Love [here tat pada is endowed with some relation with the tvam pada with the be-verb asi, are, In simple words- relation of tat and tvam is Love [and also aṁśa, aṁśi bhāva ]]. Love is seen even in the ordinary dealings of the material world. Love is natural for all living beings. It is seen even among the least spiritual of materialists, among them who have destroyed their spiritual life. How can the soul give up its nature? Therefore every soul seeks someone to love [being a baby it loves the mother, in toddlerhood it’s friend, in youth their spouse]. That search for love finds its final culmination when one falls in love with the Supreme Personality of Godhead [If someone loves Kṛṣṇa they can’t love anyone else]. Therefore falling in Love with the Supreme Personality of Godhead is the highest goal of life.

This is the actual purport of nitya-siddha kṛṣṇa-prema ‘sādhya’ kabhu naya śravaṇādi-śuddha-citte karaye udaya, Love for Kṛṣṇa is natural [because he is the embodiment of rasa which everyone is soughting after], It is not something that is to be gained by austerities, The Love for Kṛṣṇa rises in one’s heart when they come to know that Kṛṣṇa is the source of all happiness and Ānanda that they are seeking, This knowledge of Kṛṣṇa being ‘raso vai saḥ’ and the sole object of Love is gained by faithfully hearing and practicing other limbs of Devotion. The Nitya svadharma of a jīva is to serve Kṛṣṇa it doesn’t mean that all jīvas serve kṛṣṇa and due to envy towards the lord there comes a lapse in such service, it is not at all like that because it is the nitya svadharma of the jīva, it is a part of the Jīva’s svarūpa lakṣaṇa. Putting in simple worlds, jīvera svarūpa haya kṛṣṇera nityadāsa means Jīva’s svarupa lakṣaṇa [natural charecteristic] is to serve Kṛṣṇa like the 8 other natural charecteristcs but due to beginningless ignorance, such service is not rendered by the Jīva that is why it is svadharmacyuta, fallen from it’s natural duty. Thus the jīva is called Fallen not because it fell from goloka but because it is not doing it’s svadharma, just as a brahmin who doesn’t study the vedas nor teaches the same is fallen from his svadharma of being a brahmin.

Nyāya sūdhā—jīvasya kriyāsvātantralakṣaṇaṁ kartṛtvaṁ sarvathā na, “The jīva's freedom of choice is confined within material karma, [it's apparent independence doesn't contradict with Lord's will]”.

Refering to the Big picture what does the Lord want ? Bṛhad-bhāgavatāmṛta answers—

śrī-bhagavān uvāca—

svāgataṃ svāgataṃ vatsa diṣṭyā diṣṭyā bhavān mayā |

saṅgo'tra tvad-īkṣāyāṃ ciram utkaṇṭhitena hi || 81 ||

Śrī Bhagavān said: Dear boy, welcome, welcome! It is My good fortune, My very good fortune. For a long, long time I have been eagerly waiting to see you here.

But Bhagavān is satya-sañkalpa [sa aikṣata bahu śyām etc. statements are testimony to this] why does he need to wait ?

It is so, because—

chalaṃ ca na labhe kiñcid yenādyaṃ paripālayan

nibandhaṃ sva-kṛtaṃ bhrātar ānayāmy ātmanaḥ padam;

"Dear brother, I could not find any pretext whatsoever to bring you here without transgressing My own previous commands set down as Vedic laws."

Bhagavān being the embodiment of Dharma doesn't want to readily transcend it [he wants to set himself as an example as he previously said "yad yad ācarati śreṣṭhas tat tad evetaro janaḥ sa yat pramāṇaṁ kurute lokas tad anuvartate" and because he is leader of everyone the best among all, nityo nityānām cetanas cetanānām[Kaṭha]]

But he does transcend vedic injunctions at certain times like He further said—

tat te mayy akṛpāṃ vīkṣya vyagro'nugraha-kātaraḥ |

anādiṃ setum ullaṅghya tvaj-janmedam akārayam || 85 ||

śrīmad-govardhane tasmin nija-priyatamāspade |

svayam evābhavaṃ tāta jayantākhyaḥ sa te guruḥ || 86 ||

O dear boy, agitated at seeing the way you were neglecting Me, I was compelled to bestow My mercy on you. Therefore, I transgressed the timeless boundaries of religion and arranged for you to take birth in the land of My beloved Śrī Govardhana. Then I personally descended as your guru, Jayanta.

as Śrīla Rādhānāth Svāmī Mahāraja says in this regard —

“The conditioned souls by their destiny would just go on and trying to enjoy enjoy enjoy inevitably becoming implicated in sinful activities and never be able to get out. so that's actually our destiny is to rot according to prabhupāda’s answer. In this case our destiny is just to rot in this material world forever. But Krishna is so merciful that he comes to interfere and intervene in so many ways”.

~ Amrita Droplets - If Krishna Knows Everything in the Future, Then What is The Question of Free Will?

Once the person advances in Bhakti this māyik svabhāva[mokṣayogya etc denominations of jīva] which is nothing but product of material adjuncts due to saṁskāras get annihilated —

bhaktiḥ premā śravaṇa-rūpayā sādhana-bhaktyā sādhyatvāt| utpadyate āvirbhavati | tasyānuṣ aṅgikaṁ āha śoketi | atraiṣ āṁsaṁskāro'pi naśyati iti bhāvaḥ ||

Bhakti refers to pure love of God, because it is the final attaiment [sādhya] to be brought about through it's effecting means[sādhana], the devotional practices of hearing. The verb "utpadyate"[is generated] here means "[Love of God] self-manifests"

Sūta Gosvāmī also describes a concomitant consequence of the appearance of divine love, namely, that it destroys all lamentation, illusion, and fear, the implications being that even the subconscious psychic imprints [saṁskāras] of these mind states are destroyed and the mukta Jīva serves the Lord with all his/her transcendental senses. Even when the Mukta jīvas are under the control of the Lord as said in the Vedānta sūtra— ata eva ca na anyādhipatiḥ; “The liberated souls have no other Lord than Viṣṇu” as Śrīpāda Madhva quotes Muktiviveka in Bhāgavata-tātparya nirṇaya 11.11.7—muktasyāpi tu baddhatvamasti yatsa harervaśaḥ; “Even the Liberated souls are bounded, because they are under the control of Śrī Hari”, nityamuktastveka eva harirnārāyaṇaḥ prabhuḥ. svatantratvātsvatantratvaṃ tasyaikasya na cāpare— “In true sense only Śrī Hari is free from all bondage, only he is independent and everyone is dependent upon him, no one is beyond him [in terms of will or anything]” He further quotes to verses from the Mahābhārata, śataṃ sahasrāṇi caturdaśeha parā gatirjīvagaṇasya daitya, ārohaṇaṃ tatkṛtameva viddhi sthānaṃ tathā niḥsaraṇaṃ ca teṣām''. 'kṛṣṇo muktairijyate vītamohaiḥ'', 'muktānāṃ paramā gatiḥ'' ; “O demon, Beyond millions and millions of 14 planetary systems is the Supreme Goal of the Jīvas, they ascent that and exit this material world”, “Kṛṣṇa is worshiped by the liberated souls who by perpetual nature are free of all other desires.”, “Kṛṣṇa is the Goal of the Liberated souls [They aspire for nothing except him]”. As said in the Mahāmya—kalāḥ pañcadaśa tyaktavā śvetadvīpanivāsinām, muktākhyā viṣṇvadhīnāste svādhikānāṃ vaśe sthitāḥ. na cāsmādadhikaṃ kiñcitsukhamasti harervinā, nityamuktaḥ sa evaikaḥ svatantraḥ sa yataḥ sadā; “The Inhabitants of Śvetadvipa who have abandoned 15 artforms. They are known as muktas and are under the control of Lord Viṣṇu. There is no greater happiness than this, except for the Lord. He alone is eternally liberated, because He is the controller of the muktas.”

The Jīva is the dependent performer of the aṅgas of bhakti that too he does it by the grace of the Lord, The Original doer. As Śrīpāda Madhvācārya quotes Brahmaṇḍa purāṇa—

tad adhīna-pravṛttitvāt tad īyaṁ sarvam eva tat

Because the functioning of everything is dependent on him, it is said to belong to him.

In Gītā-tātparya-nirṇaya he says—

'nāhaṃ kartā hariḥ kartā tatpūjā karma cākhilam, tathāpi matkṛtā pūjā tatprasādena nānyathā, tadbhaktistatphalaṃ mahyaṃ tatprasādaḥ punaḥ punaḥ, karmanyāso harāvevaṃ viṣṇostṛptikaraḥ sadā,' 

“I am not the doer, Sri Hari is the doer, all the actions that I do are His worship. Even then, the worship I do is through His grace and not otherwise. That devotion and the fruits of the actions that come to me are due to His recurring grace” If one always practices to do actions with a dedicated spirit to Hari, in this way, it pleases Vishnu.

Once the Jīva has learnt to use it’s apparent minute freewill in the service of the Lord, his “Free will” or desire [which is satisfied "yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ[Gītā]", “kāmādayo yadajñānāttajjñānātsyādakāmatā [Taittirīya]”] will never subjugate him to abandon the service of the Lord because — so ‘śnute sarvān kāmān saha brahmaṇā vipaścitā; “The liberated soul enjoys all transcendental pleasures in the company of the all-knowing Supreme Personality of Godhead.”Taittirīya Upaniśād [2.1.1], as Śrī Nārada says in the Bhāgavatam—

na vai jano jātu kathañcanāvrajen mukunda-sevy anyavad aṅga saṁsṛtim

smaran mukundāṅghry-upagūhanaṁ punar vihātum icchen na rasa-graho janaḥ

Oh! A person who is serving Lord Kṛṣṇa will not certainly be entangled into the cycle of transmigration of the soul. There is such an attraction of that sweetest thing[yadvai tat sukṛtam raso vai saḥ rasaṃ hyevāyaṃ labdhvā''nandī bhavati; “That one, verily, called the self-cause, He is the Flavour. Flavour, indeed, this one having got, blest becomes he”[Taittiriya Upaniṣad]], that the person can do nothing but remember that ecstasy again and again.

As said in the Chāndogya 8.7.1—

ya ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṃkalpaḥ so'nveṣṭavyaḥ sa vijijñāsitavyaḥ sa sarvāṃśca lokānāpnoti sarvāṃśca kāmānyastamātmānamanuvidya vijānātīti ha prajāpatiruvāca ||

Prajāpati once said: ‘The Soul is free from sin, free from old age, free from death, free from sorrow, and free from hunger and thirst. It is the cause of desire for Truth and for commitment to Truth. This Soul has to be sought for and thoroughly known. The person who has sought for and known the Self [understand it’s true identity] attains all worlds and all desires’. 

As said in the Taittiriya Upaniṣad 3.2—

oṃ brahmavidāpnoti param । tadeṣā'bhyuktā । satyaṁ jñānamanantaṁ brahma । yo veda nihitaṁ guhāyāṁ parame vyoman । so'śnute sarvān kāmāntsaha । brahmaṇā vipaściteti ॥

The knower of Brahman reaches the Supreme on that, this has been chanted: “Real, Consciousness, Infinite is Brahman;Whoso knoweth the one hid in the cave in the highest heaven attains all desires together, as Brahman, as the Wise.

As in the suparṇa śruti—

sa ya evaṁvidevaṁ manvāna evaṁ paśyannātmanamabhisampadyaitenātmanā yathākāmaṁ sarvān kāmānanubhavati||

He who thus considers himself to be a knower and thus sees himself, attains to himself and experiences all desires by Bhagavān as he pleases.

Bhagavān is the refuge of mutually conflicting potencies and theories so is his arrangements made by his inconceivable potency “Acintya śakti” as said in the Bhāgavatam— yasmin viruddha-gatayo hy aniśaṁ patanti vidyādayo vividha-śaktaya ānupūrvyāt, “My dear Lord, in Your impersonal manifestation of Brahman there are always two opposing elements — knowledge and ignorance. Your multi-energies continually manifest, ” so does in Bhagavān as in the Brahma sūtra—sarva-dharmopapatteś cai; "And because of the occurrence of all characteristics." By this one should not think that there is fault in the supreme as said in the Kūrma Purāṇa— aiśvarya-yogāt bhagavān viruddhārtho’bhidhīyate | tathāpi doṣāḥ parame naivāhāryāḥ kathañcana || guṇā viruddhā apy ete samāhāryāḥ samantataḥ ||

"'From the combination of His opulences, the term Bhagavān is said to entail contradictory meanings. Nonetheless, in no way is it to be taken that there are faults in the Supreme, although contradictory good qualities are indeed to be accepted in all respects.' [Kūrma Purāṇa]

Thus the Doer and Non doership of the jīva has been harmonized. The limited doership of the jīva has been addressed and the apparent limited freewill of the jīvas have been explained. Putting in simple words take for example— A father asks his children to gather at a place, All of them will come to that placee but in their own ways some may fly, some may take a train some may come by road, They are ‘free’ to choose any transport but at the end All will abide by the father’s will to unite in that specific place. In this way the harmony of Lord’s supreme will and Jīva’s minute freewill can be understood.

All glories to Śrīla Prabhupāda 

All glories to Śrīla Jīva Gosvāmī 

All glories to Śrīpāda Madhvācārya

All glories to Śrī Śrī Guru and Śrī Gaurāṅga

śrīmātyāyaśasvinītanayaraṅganāthena kṛtam

śrī kṛṣṇārpaṇamastu