Even when certain forms of restriction appear comfortable—such as domestication in animals—they are still forms of conditioning imposed externally. The natural tendency remains towards freedom. Human beings are no different. At all times, one seeks freedom, and though it may not always be recognised clearly, what one truly seeks is absolute freedom.

Is such absolute freedom possible?

Vedānta asserts that it is. In fact, absolute freedom alone can provide complete happiness. Freedom and happiness are not separate; they are effectively synonymous. Only one who is free is truly happy, and conversely, happiness is nothing but the expression of freedom. Where freedom is limited, dissatisfaction and sorrow inevitably arise.

Freedom, however, is understood at different levels.

At the most visible level, it is understood externally—as freedom of speech, choice, movement, lifestyle, profession, relationships, and expression. Human beings strongly value these freedoms and are willing to fight for them. At the same time, one also seeks internal freedom—the freedom to think, feel, desire, and hold opinions.

Whenever freedom appears to be curtailed at any of these levels, there is resistance. Freedom is therefore often seen as a fundamental right.

Vedānta acknowledges this universal desire but takes the analysis further.

It states that one is always free and that this freedom need only be recognised. However, this is not how one ordinarily experiences life. One feels limited and constrained in many ways.

Therefore, it becomes necessary to clearly understand where freedom is inherently limited, why those limitations exist, and where freedom is absolute. Without this clarity, one begins to demand complete freedom in areas where it is not possible. Since one’s freedom intersects with that of others, this inevitably leads to conflict.

Recognising the limits of freedom is therefore essential for maintaining harmony.

Vedānta explains this through a threefold division of reality: the absolute, the objective, and the subjective. At the absolute level—pure consciousness—there is complete and unrestricted freedom. There is no division, no limitation, and therefore no conflict.

The sense of limitation arises only at the other two levels.

At the objective level lies the external world—actions such as walking, speaking, working, and interacting. Here, one’s freedom is necessarily interconnected with the freedom of others. If one were to exercise unrestricted freedom, it would result in disorder and chaos. Therefore, freedom at this level must always operate within boundaries and laws.

At the subjective level lies the internal world—thoughts, desires, emotions, and personal preferences.

At this level, one has freedom to entertain thoughts. However, difficulty arises when these internal tendencies seek expression in the external world. The moment desires are acted upon or emotions expressed, one encounters limitations—whether in capacity, circumstance, or consequence.

When the subjective world is taken as absolutely real and justified without enquiry, it leads to problems. One loses sight of one’s limitations and becomes vulnerable to disappointment, frustration, anger, anxiety, and fear. Comparison with others further intensifies these issues, giving rise to jealousy, insecurity, and a sense of inadequacy.

Therefore, seeking total freedom at the objective and subjective levels is futile. Limitations are inherent and must be accepted. Inability to accept these limitations is the root of much suffering. When faced with helplessness, one tends to blame fate or even the divine.

This is where the understanding of karma and Īśvara becomes essential. Vedānta teaches that what one experiences is in keeping with one’s own past actions. While this may initially appear harsh, it also carries an important implication—what one does now shapes future experiences.

Thus, responsibility rests with oneself. Acceptance of one’s situation, along with intelligent action, brings stability and composure.

Vedānta does not advocate simplistic notions such as positive thinking as a means to control outcomes. One cannot guarantee desired results merely by thinking positively.

What is emphasised instead is right effort, followed by acceptance of results.

True freedom lies in recognising that whatever happens at the objective and subjective levels does not affect one’s essential nature.

The real “I”—pure consciousness—is always free.

Freedom from the pressure of desires is true freedom, and such freedom cannot be gained without Self-knowledge. This recognition is mokṣa—not becoming free, but recognising that one was never bound.