Mr. CoLEBROOKE OTi the Philosophy of Indian Sectaries. 5&1 



Chdrvdcas and Locdyaticas. 

 In my first essay on the Philosophy of the Hindus (p. 20 of this vohime), 

 it was stated upon the authority of a scholiast of the Sdnc'hya, that Char. 

 VACA, whose name is familiar as designating a heretical sect called after him, 

 has exhibited the doctrine of the Jainas. In a marginal note to a scholiast 

 of the Brahma-sutras, one of the four branches of the sect of Buddha (the 

 Mddhyamica) is identified with the Chdivdcas. This I take to be clearly 

 erroneous ; and upon comparison of the tenets of the Jainas and Chdrvdcas, 

 as alleged by the commentators of the Veddnta in course of controversy, the 

 other position likewise appears to be not correct. 



For want of an opportunity of consulting an original treatise on this branch 

 of philosophy, or any connected summary furnished even by an adversary 

 of opinions professed by the Chdrvdcas, no sufficient account can be yet 

 given of their peculiar doctrine, further than that it is undisguised mate- 

 rialism. A few of their leading opinions, however, are to be collected from 

 the incidental notice of them by opponents. 



A notorious tenet of the sect, restricting to perception only the means 

 of proof and sources of knowledge, has been more than once adverted to 

 (p. 28 and 445 of this volume). Further research enables me to enlarge the 

 catalogue of means of knowledge admitted by others, with the addition of 

 probability (sdmbhavi) and tradition (aitihya) separately reckoned by my- 

 thologists (Paiirdnicas) among those means.* The latter is however 

 comprehended under the head of (s'dbda) oral communication. In regard 

 to probability or possibility (for the term may be taken in this lower meaning) 

 as a ground or source of notions, it must be confessed, that in the text of 

 tlie mythologists (their Purdnas) a very ample use is made of the latitude ; 

 and what by supposition might have been and may be, is put in the place of 

 what has been and is to be. 



The Chdrvdcas recognise four (not five) elements, viz. earth, watei", fire 

 and wind (or air); and acknowledge no other principles {tafwa).\ 



The most important and characteristic tenet of this sect concerns tlie 

 soul, which they deny to be other than body.t This doctrine is cited for 

 refutation in Vyasa's siitras, as the opinion of " some ;" and his scholiasts. 



* Paddrfha dipica. f Vurhaspatya-siUra, cite<l by Bhatcara. 



X S'aticara on Br. Sutr. 2. 2. ri. and 3. 3. 53. 



