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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=":12" />

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=":12" />

== Karma Siddhanta ==

== Karma Siddhanta ==

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. Karma siddhanta traces the causes which determine an action to the very individual that performs those acts. 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, thereby creating ''Samsara'' or the continued existence of the Self (Jiva) in a succession of lives. Thus Punarjanma siddhanta or the theory of Transmigration, is a necessary corollary to Karma siddhanta. 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. Karma siddhanta traces the causes which determine an action to the very individual that performs those acts. 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, thereby creating ''Samsara'' or the continued existence of the Self (Jiva) in a succession of lives. Thus Punarjanma siddhanta or the theory of Transmigration, is a necessary corollary to Karma siddhanta. Proper observance of all ritualistic details during performance of yajnas was probably the earliest form of the Karma doctrine.<ref name=":32" />      

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.     

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. The Law of Karma accordingly is not a blind mechanical law, but is essentially ethical. Belief in Karma establishes the conviction that there is in reality no unfairness in life, no bitterness, as one who believes in Karma neither blames God nor their neighbours but only themselves for the pain or sorrow in their lives.<ref name=":32" />    

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=":12" />

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=":12" />

== Moksha Siddhanta ==

== Moksha Siddhanta ==

Karma leads us to the endless cycle of Samsara and if we could divest ourselves of all emotions, ideas or desires as lead us to action we should find within us the actionless self which neither suffers nor enjoys, neither works nor undergoes rebirth. Various schools agree in the recognition of liberation or release (moksha) from this cycle of rebirths as the highest of human ends or values. Chaturvarga - Artha, Kama, Dharma and Moksha are the highly revered Purusharthas, or the values. While Artha and Kama which mean wealth and pleasure are purely worldly values, the other two - Dharma and Moksha are described as spiritual.<ref name=":32" /> Of them, moksha has come to be acknowledged as the highest of human values by all schools of thought.  

Karma leads us to the endless cycle of Samsara and if we could divest ourselves of all emotions, ideas or desires as lead us to action we should find within us the actionless self which neither suffers nor enjoys, neither works nor undergoes rebirth. Various schools agree in the recognition of liberation or release (moksha) from this cycle of rebirths as the highest of human ends or values. Chaturvarga - Artha, Kama, Dharma and Moksha are the highly revered Purusharthas, or the values. While Artha and Kama which mean wealth and pleasure are purely worldly values, the other two - Dharma and Moksha are described as spiritual. Of them, moksha has come to be acknowledged as the highest of human values by all schools of thought.<ref name=":32" />

When the Indians, wearied by the endless bustle and turmoil of worldly events, sought for and believed that somewhere a peaceful goal could be found, they generally hit upon the Self of man.  

When the Indians, wearied by the endless bustle and turmoil of worldly events, sought for and believed that somewhere a peaceful goal could be found, they generally hit upon the Self of man.