Profound Convergence of Existentialism and Svadharma
Two Philosophical Streams, One Essential Question
Existentialism, a 20th-century European philosophy, and svadharma, an ancient Indian ethical principle, may seem worlds apart. Yet, they converge on a profound question: How should an individual define and navigate their existence in a world full of expectations? Existentialism, as explored by Jean-Paul Sartre and Søren Kierkegaard, asserts that individuals create their identity through choices, unbound by any preordained essence.
Meanwhile, the Bhagavad Gita’s concept of svadharma teaches that every individual has a personal duty, shaped by their unique nature and life circumstances. While existentialism embraces radical freedom, svadharma tempers this freedom with a sense of responsibility. This essay examines the intersection of these ideas and how they guide individuals towards authentic selfhood.
Existence Precedes Essence: The Foundation of Selfhood
At the heart of existentialist thought lies Sartre’s assertion that “existence precedes essence.” This means that humans are not born with a fixed identity but define themselves through choices. The Upanishads echo this sentiment with the statement, “Aham Brahmasmi” (I am the Universe), suggesting that before adopting societal roles, the self exists in its pure form. Similarly, the Brihadaranyaka Upanishad declares, “In the beginning, this was but the self of a human form.
It first uttered, ‘I AM.’” This philosophical outlook challenges rigid identities imposed by society. Sartre critiques individuals who uncritically accept labels, warning that they live in “bad faith,” deceiving themselves into believing they have no choice but to follow convention. Likewise, the Gita’s Arjuna, paralysed by doubt, initially views himself through external roles—warrior, brother, and disciple—rather than as an autonomous being who must determine his duty through self-reflection. Krishna’s guidance urges Arjuna to act in accordance with his true nature, rather than submitting to the weight of imposed labels.
The Burden of Freedom: Choice and Anxiety
Freedom is exhilarating yet terrifying. Sartre describes this as “the anguish of freedom”—the weight of choosing without guarantees. Kierkegaard calls this existential anxiety “the dizziness of freedom.” Arjuna experiences this on the battlefield of Kurukshetra, exclaiming, “I am besieged with anxiety.” The Bhagavad Gita and existentialist thought both recognise that freedom often leads to hesitation, as individuals fear the consequences of their decisions.
Kierkegaard proposes the “leap of faith” as a response—an act of commitment even when certainty is impossible. Similarly, Krishna advises Arjuna to act with shraddha (faith), surrendering the fruits of action while committing wholeheartedly to his path. This aligns with the Gita’s concept of nishkama karma—action performed without attachment to the outcome. Both perspectives highlight that living authentically requires courage: one must accept responsibility for their choices rather than being paralysed by uncertainty.
Breaking Free from Society’s Labels
Existentialism challenges societal structures that restrict individual authenticity. Sartre criticises rigid roles, stating that people often conform to externally defined identities, such as “the waiter” or “the teacher,” rather than embracing the fluidity of self-definition. Likewise, the Ashtavakra Gita declares, “You are neither Brahmin nor Shudra; you are pure consciousness.” Ancient Indian wisdom, like existentialist thought, urges individuals to transcend externally imposed identities.
However, completely rejecting societal norms can lead to alienation. The challenge is to navigate a balance between societal expectations and personal authenticity. The Gita’s Krishna warns against blind adherence to tradition while also discouraging reckless individualism. Ashtavakra’s pupil, King Janaka, exemplifies this synthesis: he rules his kingdom while pursuing self-realisation, demonstrating that one’s svadharma need not be in opposition to societal engagement. Similarly, Sartre’s existentialist hero does not live in isolation but actively engages with the world on their own terms.
Freedom with Responsibility: The Ethical Dimension
A common misconception about existentialism is that it promotes selfishness. However, Sartre clarifies: “In choosing for myself, I choose for all mankind.” True freedom, he argues, comes with the responsibility to consider how one’s choices impact others. This aligns with Krishna’s counsel in the Gita: “Act with the welfare of the world in mind” (Lokasangraha).
Swami Vivekananda expands on this idea, urging individuals to serve humanity: “Serve the poor as Shiva.” Here, svadharma moves beyond personal duty, evolving into a commitment to the collective good. Sartre’s concept of “dirty hands,” where one may have to make morally difficult choices for a greater cause, parallels Krishna’s counsel to Arjuna that even challenging actions, when done selflessly, contribute to universal balance. Both philosophies acknowledge that ethical dilemmas are inevitable, but inaction or blind conformity is a greater failure.
The Clash and Harmony of Existentialism and Theism
One key divergence between existentialism and the Gita’s philosophy is the role of the divine. Sartre’s atheistic existentialism denies any cosmic order, insisting that meaning is self-created. In contrast, svadharma operates within the framework of rita, the universal order. Kierkegaard bridges this gap: his “knight of faith” trusts in God’s plan despite uncertainty, much like Arjuna surrenders to Krishna’s divine wisdom.
Despite these differences, both perspectives converge on action as the ultimate mode of existence. For Sartre, freedom is a burden; for Krishna, it is a path to liberation (moksha). Yet both assert that stagnation—whether through passive despair or blind adherence to duty—is the true enemy. The Ashtavakra Gita declares, “The liberated act spontaneously, like children,” while Kierkegaard’s existential individual embraces life’s absurdity with passion. Action, rather than rigid belief, is the path to an authentic life.
The Synthesis: Self-Creation and the Path of Dharma
The Chandogya Upanishad states, “What you will, so you become.” This mirrors Sartre’s claim that “man is nothing else but what he makes of himself.” While the language of existentialism and svadharma differs, both stress that life is an ongoing process of self-creation. The Gita’s final message—“Abandon all varieties of dharma and surrender unto me”—is not a call to nihilism but to self-transcendence. It urges individuals to go beyond rigid duty and embrace a deeper understanding of themselves.
Modern life presents challenges of identity, societal pressure, and moral dilemmas. A synthesis of existentialist thought and the Gita’s svadharma offers a way forward: an individual must craft their own path while remaining mindful of the greater good. By balancing existential freedom with dharmic responsibility, one can forge a life that honours both self-determination and ethical duty.
Conclusion: The Art of Authentic Living
Existentialism and svadharma converge on a timeless truth: we are the artists of our lives. Society’s labels—caste, nationality, profession—are mere shadows, and true freedom lies in navigating them with courage (Arjuna), conviction (Kierkegaard), and compassion (Sartre). The existentialist ethos of self-definition aligns with the Gita’s wisdom of embracing one’s unique path.
In a fractured world, the task before us is clear: to construct a personal moral code that respects both individual authenticity and collective harmony. To live authentically is not to rebel blindly nor conform passively, but to dance within life’s grand tapestry—where freedom and duty weave together into a life of meaning. Finally, in an era of competing identities and ideologies, the intersection of existentialism and svadharma highlights their enduring relevance. By blending Eastern and Western wisdom, one can embark on a journey of self-discovery, guided by both traditions—a sojourn that calls for both freedom and ethical responsibility.
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