568 Mr. CoLEBROOKE on the Philosophy of Indian Sectaries. 



Bhavadeva-Mis'ra and Ranganat'ha, understand the Chdrvdcas to be 

 intended. Sancara, BhAscara, and other commentators, name the Locd- 

 yaticas ; and these appear to be a branch of the sect of Chdrvdca. Sada- 

 nanda, in the Veddnta-sdra, calls up for refutation no less than four followers 

 of CharvAca, asserting that doctrine under various modifications; one main- 

 taining, that the gross corporeal frame is identical with the soul ; another, 

 tliat the corporeal organs constitute the soul ; a third affirming, that the vital 

 functions do so ; and the fourth insisting, that the mind and the soul are the 

 same. In the second of these instances, Sadananda's scholiast, Rama-Tirtha, 

 names the Ldcdyatayias, a branch of the Chdrvdca, as particularly intended. 

 No doubt they are the same with the Locdyaticas of Sancara and the rest. 



' Seeing no soul but body, they maintain the non-existence of soul other 

 tluin body ; and arguing that intelligence or sensibility, though not seen 

 in earth, water, fire and air, whether simple or congregate, may never- 

 theless subsist in the same elements modified in a corporeal frame, they 

 affirm that an organic body (cdya) endued with sensibility and thought, 

 though formed of those elements, is the human person (purusJia).* 



' The faculty of thought results from a modification of the aggregate 

 elements, in like manner as sugar with a ferment and dther ingredients 

 becomes an inebriating liquor ; and as betel, areca, lime, and extract of 

 catechu, chewed together, have an exhilarating property, not found in 

 those substances severally, nor in any one of them singly. 



' So far there is a difference between animate body and inanimate substance. 

 Tiiought, knowledge, recollection, &c., perceptible only where organic 

 body is, are properties of an organised frame, not appertaining to exterior 

 substances, or earth and other elements simple or aggregate, unless formed 

 into such a frame. 



' While there is body, there is thought, and sense of pleasure and pain ; 

 none when body is not ; and hence, as well as from self-consciousness, it is 

 concluded that self and body are identical.' 



Bhascara-acharva t quotes the J'drhaspatya-siitras (Vrihaspati's apho- 

 risms), apparently as the text work or standard authority of this sect or 

 school ; and the quotation, expressing that " the elements are earth, water, 

 fire and air ; and from the aggregation of them in bodily organs, there 



Sancara, &c. f On Br. Sutr. 3. 3. 53. 



