Svabhava, or inherent nature, is a key concept in the Nyaya-Vaisheshika theory of free will. It refers to the inherent tendency of an object to behave in a certain way, which is determined by its own nature and not by external factors.

In the Mimamsa school of thought, the primary factor that determines the moral responsibility of an action is the intent or purpose behind the action. The consequences of the action are not considered as relevant in determining moral responsibility.

Adrishta in the Samkhya-Yoga philosophy refers to the accumulated results of past life actions, which are believed to influence the present life and determine one's destiny.

The Buddhist doctrine of no-self (anatman) challenges the notion of a permanent and independent self, which is often seen as a prerequisite for free will. According to Buddhism, there is no fixed or unchanging self that can make independent choices.

Nishkriya in Jain philosophy refers to the state of detachment from actions and their consequences. It emphasizes the importance of performing actions without attachment to the fruits of those actions, thereby liberating oneself from the cycle of karma.

In Advaita Vedanta, the self (atman) is considered to be identical with Brahman, the ultimate reality. This non-dualistic perspective implies that there is no separate individual self that possesses free will. Instead, all actions and choices are seen as manifestations of the universal consciousness.

Svatantrya in the Nyaya-Vaisheshika philosophy refers to the limited freedom of the individual to make choices and perform actions. This freedom is constrained by factors such as past karma, the laws of nature, and the inherent nature of objects.

In the Mimamsa school of thought, the primary purpose of human life is to fulfill one's dharma, or prescribed duties and obligations. This includes performing rituals, following social norms, and adhering to moral principles.

In the Samkhya-Yoga philosophy, the existence of a separate self (purusha) is seen as a prerequisite for free will. The self is considered to be independent of the material world (prakriti) and possesses the ability to make choices and initiate actions.

In Buddhism, karma encompasses past life actions, moral responsibility, and the cycle of rebirth. It is believed that one's actions in this life determine the circumstances and experiences in future lives.

In Jain philosophy, the concept of jiva, or the individual soul, is central to the discussion of free will. Jiva is considered to possess inherent consciousness and the ability to make choices, which determine its destiny and liberation from the cycle of rebirth.

In Advaita Vedanta, the ultimate goal of human life is to attain moksha, or liberation from the cycle of birth and rebirth. This is achieved through the realization of the non-dual nature of reality and the identity of the self with Brahman.

In the Nyaya-Vaisheshika philosophy, the law of karma is seen as a challenge to free will. According to this law, every action has a corresponding reaction, and the consequences of one's actions determine their future experiences. This suggests that one's choices are predetermined by past actions.

In the Samkhya-Yoga philosophy, moksha encompasses liberation from the cycle of rebirth, union with the divine (purusha), and the attainment of perfect knowledge (jnana). It is the ultimate goal of human existence and is achieved through the practice of yoga and meditation.

In Advaita Vedanta, the existence of a separate self (jiva) is seen as a prerequisite for free will. The self is considered to be distinct from the material world (maya) and possesses the ability to make choices and initiate actions.