________________
[ 306 ]
Śrīkyspa. He asked to be forgiven. Śrīkrsna sympathised with Bhīşma and offered him a boon or vara saying that his term of life was being increased by Śrīkļşpa by fifty six days and that he would feel hale and hearty during this time. He added that all troubles consequent on the arrows in his body would disappear and that during this time he would be free from hunger and thirst and any other trouble and disturbance of the brain. As a result of this boon from Srikțşņa Bhīşma was . restored to health and became free from physical and mental. troubles. I
A close and comprehensive study of Indian philosophy reveals the fact that in Indian thought, different schools differed from one another in regard to the relation if any existing between karma and Iśvara. In the first place we come across currents and cross currents of thought which reveal a curious position in regard to the problems connected with karma and Isvara. However we find that there are systems which do not believe at all in the existence of either karma or Iśvara. . These are the materialistic systems of Cārvāka and similar .other thinkers. We know from reports on these systems that they did not believe in a moral order at all so that the question of karma along with its consequences to be experienced in heaven or hell does not arise at all. In the same ways there are systems in which karma occupies a · place of importance but īśvara is not at all recognized. These are the systems of Buddhist and Jaina Thought, for in both these
systems, the position of karma is very very important but there is · no recognition of a supreme moral governor to control karma.
They believe in the rigidity of the law of karma in all its aspects as we have observed in the courses of our study but neither the - Buddhist thinker nor the Jaina Ācārya has any faith in the exist
ence of Iśvara as a' cosmic conscious force to administer the laws of karma. The Buddhist does not believe either in Ātmā or in 1. Balakabhāgavata.
