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Appendix to Volume I houseless, poor monks, who would have neither sons nor cattle, to eat only what should be given them by others, and to commit no sins. After having entered their Order they do not cease (from sins), they themselves commit sins and they assent to another's committing sins. Then they are given to pleasures, amusements and sensual lust; they are greedy, fettered, passionate, covetous, the slaves of love and hatel.”
But we find references to the lokāyata doctrines not only in the Sūtra-kytānga-sūtra but also in the Brhad-āranyaka, the Katha as described above and in the Chāndogya Upanișad, viii. 7, 8, where Virocana, the representative of the demons who came to Prajāpati for instruction regarding the nature of self, went away satisfied with the view that the self was identical with the body. Prajāpati asked both Indra and Virocana to stand before a cup of water and they saw their reflections, and Prajāpati told them that it was that well dressed and well adorned body that was the self and both Indra and Virocana were satisfied; but Indra was later on dissatisfied and returned for further instructions, whereas Virocana did not again come back. The Chāndogya Upanişad relates this as an old story and says that it is for this reason that those, who at the present time believe only in worldly pleasures and who have no faith (in the efficiency of deeds or in the doctrine of the immortality of the soul) and who do not perform sacrifices, are called demons (asura); and it is therefore their custom to adorn the dead body with fine clothes, good ornaments and provide food for it with which they probably thought that the dead would conquer the other world.
This passage of the Chāndogya seems to be of special importance. It shows that there was a race different from the Aryans, designated here as asuras, who dressed their dead bodies with fine clothes, adorned them with ornaments, provided them with food, so that when there was a resurrection of these dead bodies they might with that food, clothes and ornaments prosper in the other world and it is these people who believed that the body was the only self. The later Lokāyatas or Cārvākas also believed that this body was the self, but the difference between them and these dehātmavādins referred to in the Chandogya is that they admitted "another world” where the bodies rose from the dead and prospered in the fine clothes, ornaments and food that were given to
* See Jacobi, Jaina Sūtras, 11. 341-342.
