History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c93.189

v7.c93.189

¹⁹⁵⁶ प्रायेणैव हि मीमांसा लोके लोकायतीकृता। तामास्तिकपथे कर्तुमयं यत्नः कृतो मया॥ श्लोकवा verse 10 The न्या र. notes that भर्तृमित्र put forward several wrong doctrines about the Mīmāṁsā such as the one that the performance of obligatory acts or of prohibited acts leads to no desirable or undesirable results Vide H of Dh. vol III. pp 46-47 note 57 and vol II. pp 358-359 on लोकायतिक and नास्तिक The meaning of लोकायत had changed from time to time कौटिल्य (I 2) included लोकायत under आन्वीक्षिकी along with सांख्ययोग पाणिनि appears to have known the word लोकायत, his sūtra (IV 2. 60) is 'क्रतुक्थादिसूत्रान्ताट्ठक्' and लोकायत is the 2nd word in the उक्थादिगण; the Kāśikā on this sūtra mentions लौकायतिक.. at least before the 6th century A. D लौकायतिक had come to be identified with one who did not believe in the existence of a soul independent of the body. The कादम्बरी (paragraph 153) has 'लौकायतिकविद्येवाधर्मरुची'. शङ्कराचार्य on वेदान्तसूत्र III. 3 54 says that the Lokāyatikas do not admit any principle other than the four elements (earth, water, heat and wind) and do not believe in the existence of a soul apart from the body Vide Prof. Das-gupta's 'Indian Philosophy' vol III. p 512-535 and 'Lokāyata' by Dr. W. Ruben (Berlin 1954). From the Chān. Up VIII. 8 it appears that Asura Virocana held that there was no soul