What you call Janma is just an episode in a scenario which is without beginning and end.
The sufferings we face are the result of our own action. If you dip your hand in a pot of perfume your hands too will emit fragrance.
If you put the hand in drainage water your hands too would stink.
Yes, if your hand is to become clean again. you may have to wash off the dirt.
If the dirt is peripheral you can wash it with water or mild soap.
However if the dirt is more slimy and thick you may have to use rough scrubber,corrosive chemicals and even acids.
Sometimes the dirt may be so thick and deep that it may even require mild amputation.
Similarly the sufferings and retributions we face would be in direct or even grammatical proportion to the Karmas you perpetrate.
We just commit errors,collect accumulation of sinful Karma, then suffer and atone for it and repeat the cycle ad infinitum.
Of course there is a belief that one can escape from this vicious circle of Karma and expiations by following the path of detachment either through Karma jnana or Bhakthi.
This is the Indian spirituality in a nutshell while finer details and modalities might vary for the followers of Buddhism and Jainism.
Six systems of philosophy,as usually discussed cover the Hindu mileau. They are Sankhya, Yoga Nyaya, Vaiseshika, Poorva Mimamsa or Vedic and ritualistic path in general and Uthara Mimamsa or Vedanta..
These are essentially theistic and at least obliquely accept the primacy of Vedas or at least they do not negate
Vedas. Even the Charvaka and Kanada sort of agnosticism or atheism would fit in somewhere in the spectral area of Nyaya or Vaiseshika.
However the Indian systems is encompassing various types of Buddhism- Mahayana, Vajrayana, Hinayana and Jaina variants in many hues and even effects of.Yavana or Greek. Parsi or Avestan ..and even Sufi and aboriginal acts, tantric, Kapalikas etc..The coverage is too huge.
We cannot confine ourselves to the usually touted six systems.
Even Madhavacharya's text goes beyond that.
There is always a conflict between people who would subscribe only to facts which they could perceive through sense organs and another set of people who can accept some leeway to beliefs beyond mere physical perception.
This is the crux of the issue.
You can call it theism Vs atheism, faith , superstition, revelation, hallucination or by almost any word between fact and fiction.
However, even in empirically oriented theoretical physics we stumble upon uncertainly principle and a lot of haziness while dealing with mass energy and their mutual conversion..
In the light of above, philosophy cannot be confined to what one can perceives through senses alone nor can it be claimed as relatable to any religion or creed.
It is up to you or me to accept or negate God.
It is up to us to accept the idea that God is good..or god is not there.
Again we can choose to agree that good action would beget good results..or we can disagree and say that incidents happen randomly and virtue or vice of anyone does not affect the outcome.
Let us think of the basic s and digest them.
Quoting old texts is only like holding a lighted torch to show the way.
The lighted torch is neither the journey nor the destination or the knowledge.
It has to come from within us after a lot of contemplation
The six systems of philosophy is a mere classification effected by scholars ..like Radha Krishnan, Hiriyanna, Western Indologists etc. Many a time the philosophies overlap. You will find a little theism even in Kanada
See, there is no compulsion that you should follow Jnana Marga. Bhakthi or Karma are equally great. The purpose of a journey is to reach the destination. The road, the mode of journey, the size of vehicle..all these are relevant only during span of the journey.
However if you expect to travel with the speed possible only for a supersonic jet or a rocket while you're riding a bullock cart then that would lead to absurdities.
Quoting Krishna or veda or Buddha or Tirtankara or Jesus or the Prophet would be okay only if we understand what such exalted personages have conveyed to us as their messages.
Once ornamentations are removed, we would discover that all noble souls have directed us only to remain good and be good to others too.
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