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[ žio Íśvara who inspired the performance. The following wellknown couplet points to this view-Añojanturanīšoyam Ātmanaḥ Sukhaduḥkhayoḥ. īśvaraprerito Gacchet Svargam Va Svabhra
meva Va. अज्ञोजन्तुरनीशोऽयम् आत्मनः सुखदुःखयोः। ईश्वरप्रेरितो गच्छेत् स्वर्ग वा श्वभ्रमेव वा। This is the view of Saiva Darsana as expounded in the Sarvadarśanasangraha of Madhyācharya. In this view Divine Will stands supreme and is not affected by the will of man,
Taking a brief survey of the whole field, it seems that among the theists there appeared to be two principle sources which may be described as springs of actions. The Karmavādins naturally. believe in the intiative of man and in his free will however limited it may be. Among the Isvarayādins some believe this and think that Isvara only awards the results but has nothing to do with the initiation of the original activity. Some though only a few hold the view that īśvaia is the initiator of karma and the human soul is actuated in the direction of a particular karma by the Divine will lying behind it. · The question of freedom of will is involved in the whole outlook. According to some the human will is free and man is morally responsible for his action. According to others the human will is a reflex of the Divine will and is therefore not free. In this view man is not normally responsible for his action. Even in this view it is urged by some that the human will is determined by circumstances and to that extent its freedom is limited. In another view it is a reflex of the Divine will and in that way it is not free, though a fractional freedom may be allowed in this system. There are other views which hold that man is not a free agent and the Divine will also is not reflected in human action. The human action on the other hand is determined by circumstances which are perfectly natural and have nothing like an imposition from without.
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There is a rule recognized in Indian philosophy which may be expressed as Kartistvabhoktstvayaḥ Samānādhikaraña niyamah.
