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→कर्मसिद्धान्तः ॥ Karma Siddhanta: formating changes
# Atma (आत्मा । Soul) siddhanta
# Atma (आत्मा । 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.<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" />
== कर्मसिद्धान्तः ॥ Karma Siddhanta ==
=== कर्मसिद्धान्तः ॥ 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.<ref name=":32" />
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" />
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" />
== मोक्षसिद्धान्तः ॥ Moksha Siddhanta ==
=== मोक्षसिद्धान्तः ॥ Moksha Siddhanta ===
The earthly life is full of three kinds of pain.
The earthly life is full of three kinds of pain.
# Adhyatmika : It includes all mental and bodily sufferings.
# Adhyatmika : It includes all mental and bodily sufferings.
The belief that the soul could be realized in some stage as being permanently divested of all action, feelings or ideas, led logically to the conclusion that the connection of the soul with these worldly elements was extraneous, artificial or even illusory. In its true nature the soul is untouched by the impurities of our ordinary life, and it is through ignorance and passion as inherited from the cycle of karma from beginning-less time that we connect it with these. The realization of this transcendent state is the goal and final achievement of this endless cycle of births and rebirths through karma.<ref name=":12" />
The belief that the soul could be realized in some stage as being permanently divested of all action, feelings or ideas, led logically to the conclusion that the connection of the soul with these worldly elements was extraneous, artificial or even illusory. In its true nature the soul is untouched by the impurities of our ordinary life, and it is through ignorance and passion as inherited from the cycle of karma from beginning-less time that we connect it with these. The realization of this transcendent state is the goal and final achievement of this endless cycle of births and rebirths through karma.<ref name=":12" />
== आत्मसिद्धन्तः ॥ Atma Siddhanta ==
=== आत्मसिद्धन्तः ॥ Atma Siddhanta ===
All the Indian shastras except Buddhism admit the existence of a permanent entity variously called Atman, Purusha, Jiva or Soul. As to the exact nature of this soul there are indeed divergences of view.
All the Indian shastras except Buddhism admit the existence of a permanent entity variously called Atman, Purusha, Jiva or Soul. As to the exact nature of this soul there are indeed divergences of view.
* Nyaya calls it absolutely quantityless and characterless, indeterminate unconscious entity.
* Nyaya calls it absolutely quantityless and characterless, indeterminate unconscious entity.
== कार्यवादः ॥ Karyavada or Theory of Causation ==
== कार्यवादः ॥ Karyavada or Theory of Causation ==
Upanishads are rightly regarded as the fountain-head of all Indian philosophy. All darshanas which critically discuss about the Atman, Brahman and Sristhi or the Origin of the world have the seeds of thought from the Upanishads. Based on describing the cause for the existence of the world, different theories have been put forward. The basic questions involved in any theory of causation is :
Upanishads are rightly regarded as the fountain-head of all Indian philosophy. All darshanas which critically discuss about the Atman, Brahman and Sristhi or the Origin of the world have the seeds of thought from the Upanishads. Based on describing the cause for the existence of the world, different theories have been put forward which is another common feature seen in these darshanas. The basic questions involved in any theory of causation is :<ref name=":22" />
Does the effect pre-exist in its material cause? Is the effect a real transformation or an unreal appearance of its cause?
Does the effect pre-exist in its material cause? Is the effect a real transformation or an unreal appearance of its cause?
To explain these questions many theories have been put forward by different schools of philosophy. Apart from the shad darshanas, other philosophies that have originated in Bharatavarsha have also expounded their theories of causation. They are summarized in brief as given below: (see p. 139 of Reference <ref name=":22" />)
To explain these questions many theories have been put forward by different schools of philosophy. Apart from the shad darshanas, other philosophies that have originated in Bharatavarsha have also expounded their theories of causation. They are summarized in brief as given below: (see p. 139 of Reference <ref name=":22" />)