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CHAPTER X CONCLUSION
SECTION I
· In the aforesaid pages we have entered upon a systematic study of the concept of karman in the different systems of Indian thought. In this connection we have studied most of the important lines of thought in Hinduism, Buddhism and Jainism the three most popular religious systems in India. All these systems inspite of their differences of outlook agreed in a belief in the doctrine of karma. Even these systems which had no faith in God or īśvara, whether orthodox or heterodox did not fail-to express their strong assent to karma as the basis of moral life-individual and communal.
In the orthodox systems, Pūrvamīmārsā had no faith in God but .. were strongly convinced of the truth of the doctrine of karma in .. moral life as the most important factor determining transmigration
and destiny of men. In the non-orthodox systems Buddhism and - Jainism were both atheistic in the sense that they have no faith in
the existence of an Eternal Isvara responsible for the creation of the world or for the fulfilment of the human life and its aspirations. Among the orthodox systems like Pūrvamīmāṁsā referred to
above, the Samkhya system of Kapila did not believe in an .. eternal Isvara other than the human soul supervising human
activities. The so called Iśvara of Sáňkhya is not really a synonym of God as we really understand it but is the name of the ruler of a particular Brahmánda who has been raised to that position on account of his earlier sādhana. Such an īśvara is really no other than a Jīva put on a high position on account of his merit. The Samkhya sūtra namely-$£i : FTZ-shows that Samkhya admits those kinds of Isvara who are no other than ordinary puruşas raised to a high position on account of past jñana and karma. 1. Kapila's Sadakhyadarśanam, III. 57. .
