If Krishna knows the future then how do we have free will to choose our future?
When we say Krishna knows the future but does not intervene, that is one way to reconcile his omnipotence and omniscience. But then the question arises: does this mean our future is fixedâthat Krishna wonât change it, and we also cannot change it? If so, then what is the point of trying to purify and improve ourselves?
This is one of those questions for which it is very difficult to have a single definitive answer. Almost every answer raises new questions, and those in turn invite further answers. So, while there may not be a conclusive explanation, I will share some ways in which Iâve tried to understand this issue.
Over time Iâve looked into our own tradition, studied other traditions, and spoken with many devotees. This problem is not unique to the Vedic tradition; it is a challenge faced by all theistic philosophers. Godâs omniscience and omnipotenceâtwo defining attributesâcreate logical paradoxes that have been debated for centuries. Christian theologians, for example, have developed elaborate treatments of these questions, whereas Vedic theologians have generally focused more on explaining the Vedic statements themselves rather than systematically addressing modern rational challenges.
In recent centuries, Hindu philosophy has had to face rational scrutiny more directly, especially with the rise of modernity and political attacks (e.g., regarding caste, mythology, or historicity). Much of the focus has been on defending tradition rather than systematically addressing deep logical-philosophical issues. That is changing gradually, but the rational aspect has often remained secondary.
With that background, Iâll share three possible ways of reconciling Godâs omniscience and human free will.
1. The GPS Analogy
A GPS has the entire map of a territory. Whichever turn I take, the GPS can show where I will end up. It knows all possible outcomes based on the choices I make. But it does not force me to take any particular turn.
In this sense, Godâs omniscience can be understood similarly. Krishna knows the consequences of every choice we may make, but he does not dictate the choice itself. Our free will operates within the boundaries of the available âroads,â while some paths may simply be blocked by circumstance.
This view maintains that Krishnaâs omniscience and our free will can coexist. His knowledge includes every possible consequence, but our choice remains genuinely ours.
2. Predictive Algorithms Analogy
Another way to look at it is through predictive algorithms, like those used in search engines. These do not just provide all optionsâthey also make predictions based on our past behavior.
Similarly, Krishna, as Paramatma, knows not only the consequences of our actions but also our tendencies, history, and current consciousness. He is in the best possible position to âpredictâ our likely choicesâfar better than any human-made algorithm.
Still, just as predictive models are not 100% accurate (because human behavior can change), so too human free will retains unpredictability. Thus, Krishnaâs omniscience includes knowledge of our tendencies and their likely direction, without negating the possibility of change.
3. Hierarchy of Divine Attributes
A third approach is to recognize that Krishnaâs attributes are not rigid or static but function in a hierarchy. For example, a nation may value both security and humanitarian concern. One attribute does not necessarily override the other in every case; priorities are arranged dynamically.
Similarly, Krishnaâs omniscience and omnipotence are not his supreme attributes. His supreme quality is his loving reciprocation with his devoteesâhis desire to attract conditioned souls to the world of love. All other attributes serve that higher purpose.
If Krishna were bound by omniscience alone, his playful pastimes (lÄ«lÄs) would lose their spontaneity. If he were bound by omnipotence alone, Mother Yashoda would never have been able to bind him with ropes. Thus, his omniscience and omnipotence are expressed in harmony with, and subordinate to, his loving nature.
Bringing it Together
From this perspective, the real question is not âDoes Krishna know our future in detail?â but âWhat is most important to Krishna?â The answer is: loving reciprocation.
Prabhupada often gave deceptively simple answers:
- âYes, Krishna knows the future, and he can change it.â
- Or when asked paradoxes like âCan God make a stone so heavy he cannot lift it?â Prabhupada would say: âYes, he can, and then he will lift it.â
Such answers may sound humorous, but they reveal a deeper point: Krishna is not trapped by logical categories or by his own attributes. He freely uses his attributes for the higher purpose of love.
Therefore, whether or not Krishna knows the precise details of every future action, the higher principle is that he allows us the freedom to express our love. Our efforts to purify and improve ourselves are meaningful because Krishna values that freedom and reciprocation.
My Evolving Understanding
Earlier I sometimes stated more categorically that Krishna may not know every future choice we will make, to preserve space for free will. Over time, however, I have become cautious about such statements, since they appear to contradict a core divine attribute without explicit scriptural basis.
There are scriptural episodes (e.g., Lord Ram with Maricha and Sita) that suggest divine ânot-knowing,â but these can also be understood through the workings of Yogamaya. Ultimately, the safest scripturally consistent answer is: Krishna knows the future, but he does not interfere with our choices.
Still, as a teacher, I feel the need not only to be scripturally faithful (prescriptive) but also experientially relatable (descriptive). Devotees today, especially in the modern rational world, struggle with reconciling Godâs attributes with lived experience. That is why I find the âhierarchy of attributesâ explanation especially helpfulâit emphasizes that the purpose of existence is not logic but love.