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of the soul. The origin of Vivekajajñāna which in a sense is the highest Vibhuti of a yogi is not necessary for entry into Kaivalya. All these currents and cross-currents of thought in the different philosophical systems of ancient India point to a spirit of basic identity in the foundamentals inspite of different expressions in different ways.
It may be noted that all the the schools of thought agree in believing that perfection implies freedom from karma altogether. The karma of a world teacher is not a karma in the ordinary sense and is not therefore in conflict with the general viewpoint. This is as true of Vedānta as of other systems of thought. According to the Jainas the Tīrthankaras have Aghāti karmas but the Siddha has none and according to Vedānta also the Jivanmukta has its Prārabdha karmas but one who has attained to Parāmukti is altogether free from karma.
I
A close and comprehensive study of the history of philosophical speculations in the world reveals the fact that there have been divergent opinions concerning the origin of phenomena. In view of the fact that these phenomena give rise of course under different circumstances to pleasure and pain tu humanity, thinkers are inclined to base such phenomena to moral causation. It is very important point for consideration whether the world as we find it represents a moral order and whether pleasure and pain as is experienced by us are ultimately explicable by the theory of moral causation. We confine ourselves to India and we find that even in the earlier stages there existed ways of thinking which did not attribute. pleasure and pain to moral causality. If we take a close survey of the field as historical thinkers we shall probably be struck by the currents and crosscurrents of thought which prevailed in ancient India to deny moral causality saying that eren pleasure and pain as experienced by human beings are caused by physical causes alone and that there is no justification for assuming a moral factor associated with the physical causes
