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Similarly, Purva Mimansa has a strong element of disbelief at its core. Even KapilaГўв‚¬в„ўs classic treatise on the subject, which is far less emphatic in its rejection of God, finds it unnecessary to accept any theistic assumptions.

Vigyan BhikshuГўв‚¬в„ўs Sankhya Pravachna Bhashya makes a case for why a belief in the divine principle is unwarranted.

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Thus, the source book for Sankhya darshan, Ishwar KrishanГўв‚¬в„ўs Sankhya Karika, is full of subtle arguments which reject the possibility of there being an all-powerful creator and controller of the world. Among the astikas, the two oldest schools Гўв‚¬вЂќ San-khya and Purva Mimansa Гўв‚¬вЂќ strongly refute the theory of God. While the astikas believe in the veracity and infallibility of the Vedas, the nastikas clearly donГўв‚¬в„ўt.

Significantly, the original meanings of the terms astika and nastika, too, hinge on this vital diffe-rence. The so-called orthodox schools do Гўв‚¬вЂќ even though it has been convin-cingly argued that this acceptance is more notional than real Гўв‚¬вЂќ while the other three donГўв‚¬в„ўt.

The real point of departure is whether or not a particular system of thought accepts the Vedas as the ultimate source of philosophical authority. Indeed, the reason why some schools of darshana Гўв‚¬вЂќ Purva and Uttar Mimansa, Sankhya and Yoga, Nyaya and Vaisheshika Гўв‚¬вЂќ are regarded as Гўв‚¬ЛњorthodoxГўв‚¬в„ў and others such as Jainism, Buddhism and Charvaks are not, has little or nothing to do with a belief in God. Even disregarding the Гўв‚¬ЛњheterodoxГўв‚¬в„ў streams like the charvaks, with their underlying message of materialist hedonism, or Buddhism, the philosophical canon Гўв‚¬вЂќ call it higher Hinduism Гўв‚¬вЂќ leaves plenty of room for dissent even on a question as central as the existence of God. The core of Hindu scriptural tradition, it is commonly thought, is all about theism or belief in God.