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actually a sūtra work as the school attributed to Brhaspati. As a matter of fact some of these sūtras have already been found in different works, 1
SECTION IL We have briefly stated in the foregoing pages the views of the cārvāka school of ancient Indian materialism otherwise known as Lokāyata or Bárhaspatya school. These thinkers were bitter opponents of the doctrine of karma or dharmādharma as taught by the Vedic, Tántric, Buddhist and Jaina thinkers. In Pāli and Prākṣta literature the Buddhist and Jainas denounced in very strong terms the doctrines of the Lokāyata heretics. In the Vinayapitaka there is a reference to chavaggiya ($advargiya) Bhikhus who were notorious heretics. The Buddha did not allow his disciples to mix with them. The attitude of the Nepalese Buddhists as found in Saddharmapundarīka is similar. In the Bhagavatī sūtra of the Jainas, their view is described as michyā dițchi or a wrong view. Similar to these heretics there were other sectarians who held similar views. The story of Makhaliputra Gosala as a founder of the Ājīvaka sect who held the doctrine of niyati for determinism is well known.2
The doctrine of niyati of these heretics is an extremist view which serves itself against the doctrine of karma which represents
1. Compare Pt. G. N. Kaviraja's paper on "Theism in Ancient India” in
his book "Aspects of Indian thought." In regard to the origin and spread of thc AjIvika sect from the time of Buddha, the reader is referred to a recently published work 'History and doctrines of the Ajivikas' by A. L. Basham, published in thc year 1951. Also see 'Aspects of Indian thought' pages 45 to 71 in which Mm. Dr. Gopi Nath Kaviraja has dealt with all thc hcrctical sccts which flourished in Ancient India more or less in the Early Buddhist period, These sccis were nominally referred to in the Suctāśvctara Upanişad as Kzlavīds ( FITOSAICT ), Swabhāvavāde ( FREECT ) Niyativido ( Faraidarat ), YadȚcchīvādi ( TEEFTCT) etc. who werc more or less antagonistic to the freedom of human will,
