Jain Journal 2001 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 57

JAIN JOURNAL: Vol-XXXVI, No. 1 July 2001
[Some say that) this doctrine was manufactured by Bșhaspati in order to deceive Indra. (Such a view) is bereft of reason because Indra was not deceived by it.
So intelligent men should abandon this heterodox philosophy since it vitiates intellect and is conceived by unholy men; it is a sin to listen to it.
It addition to what is said in Sastrqvārtā-samuccaya, Haribhadra in his Şaddarśana-samuccaya, refers to a few more characteristics of the Lokāyata, viz., the Carvaka-s do not believe in gods, release (nirurti). religious and irreligious deeds and the consequences of virtue and vice; and finally they deny the validity of such inference as it not preceeded by perception.23
Nowhere does Haribhadra refer to suabhāva in connection with the Lokayata. It will, therefore, be more appropriate to view svabhāvavāda and the Lokāyata as originally unrelated to each other. The opinion of the author of Suvamasaptati and others24 appears to be mere figments of their imagination or a product of wishful thinking, based on mere hearsay.
23. Şaddarsana (n 12), 6. 80-86, pp. 301-08. For an English translation of
the verses, see Carvāka/Lokāyata (n 17), pp. 67-76. 24. Besides the anonymous author of Suvarnasaptati (see nl). Silānka (ninth
century CE), Utpalabhatta (tenth cent.), Jnana-śrībhadra (eleventh cent.), Varadarāja (twelfth cent.), Anandagiri (thirteenth/ fourteenth cent.), Sāyanamadhava (also called Vidyaranya, fourteenth cent.), Nșsinhāśrama (sixteenth cent.). Rāmatirtha, Agnicit Purusottama Sarasvati and Nilakantha (all belonging to the seventeenth cent.) associate svabhāvavada with the Cārrāka/Lokāyata without, however, adducing any evidence or reason in support of their contention.