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== Fundamental Points of Agreement ==

== Fundamental Points of Agreement ==

The systems of philosophy in India were not stirred up merely by the speculative demands of the human mind which has a natural inclination for indulging in abstract thought, but by deep craving after the realization of the religious purpose of life.  It is to be noted that the postulates, aims and conditions for such a realization were found to be identical in all the conflicting systems. It is remarkable that with the exception of the Charvaka materialists all the other systems agree on some fundamental points of importance, namely.  

The systems of philosophy in India were not stirred up merely by the speculative demands of the human mind which has a natural inclination for indulging in abstract thought, but by deep craving after the realization of the religious purpose of life.  It is to be noted that the postulates, aims and conditions for such a realization were found to be identical in all the conflicting systems. It is remarkable that with the exception of the Charvaka materialists all the other systems agree on some fundamental points of importance, namely.  

# The Doctrine of Karma and Rebirth

# Karma and Punarjana siddhanta

# The Doctrine of Mukti

# Mukti siddhanta

# The Doctrine of Soul

# Atma (Soul) siddhanta

Whatever may be their differences of opinion in other matters, so far as the general postulates for the realization of the transcendent state were concerned, all systems were practically in thorough agreement.  

Whatever may be their differences of opinion in other matters, so far as the general postulates for the realization of the transcendent state were concerned, all systems were practically in thorough agreement.<ref name=":1" />

== Karma Siddhanta ==

== Karma Siddhanta ==

All the Indian systems agree in believing that whatever action is done by an individual leaves behind it some sort of potency which has the power to ordain for him joy or sorrow in the future accordingly as it is good or bad. When the fruits of the actions are such that they cannot be enjoyed in the present life or in human life, the individual has to take another birth as a man or any other being in order to suffer them. Proper observance of all ritualistic details during performance of yajnas was probably the earliest form of the Karma doctrine.   

All the Indian shastras agree that whatever action is done by an individual leaves behind it some sort of potency which has the power to ordain for him joy or sorrow in the future accordingly as it is good or bad. When the fruits of the actions are such that they cannot be enjoyed in the present life or in human life, the individual has to take another birth as a man or any other being in order to suffer them. Proper observance of all ritualistic details during performance of yajnas was probably the earliest form of the Karma doctrine. Astika systems believed that the unseen (adrusta) potency of the action generally required some time before it could be fit for giving the doer the merited punishment or enjoyment. These would often accumulate and prepare the items of suffering and enjoyment for the doer in his next life. Only the fruits of those actions which are extremely wicked or particularly good could be reaped in this life. 

 

Man has had an infinite number of past lives of the most varied nature and the instincts of each kind of life exist dormant in the life of every individual and thus whenever he takes rebirth the special instincts of that life (called vasana) come forth. In accordance with these vasanas the person passes through the painful or pleasurable experiences as determined for him by his action. Such actions and experiences cannot be avoided but those actions which have not matured are uprooted once for all if the person attains true knowledge as advocated by philosophy. But even such an emancipated (mukta) person has to pass through the good or bad experiences ordained for him by the actions just ripened for giving their fruits. If in the meantime he attains true knowledge, all his past accumulated actions become destroyed, and as his acts are neither virtuous nor wicked, no fresh karma for ripening is accumulated and thus he becomes divested of all karma after enjoying the fruits of the ripened karmas alone. Thus, in the last stage of contemplation, all karma being annihilated, and all activities having ceased, the soul leaves the body and goes up to the top of the universe, where the liberated souls stay for ever.<ref name=":1" />  

 

==References==

==References==

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