To solve the problem of who the author of the Skhalitapramathanayuktāhetusiddhi (SPHYS) was, is a very difficult task. In order to fix a starting point, however, let us begin by admitting that his name was really Āryadeva, as is referred in all the colophons.1 Moreover, I take for granted that he was a later namesake… Continue reading ♦ The third Āryadeva!
Recently I was checking some passages of Avalokitavrata‘s Ṭīkā on Bhāviveka‘s Prajñāpradīpa on Nāgārjuna‘s Mūlamadhyamakakārikā 1. There, I have found several references to a master of Lokāyata called ‘Jig rten mig, which could be the Tibetan rendering of Lokākṣa or Lokacakṣu. In every occurrence, Lokākṣa is said to be a mahārṣi,and it appears that Avalokitavrata… Continue reading ♦ Lokākṣa on previous and futur lives: a passage from Avalokitavrata’s Prajñāpradīpa-Ṭīkā
During these last days I was reading Malcolm D. Eckel’s recent publication Bhāviveka and His Buddhist Opponents, which is an edition and translation of Chaperts 4 and 5 of the Madhyamakahṛdayakārikā and of Tarkajvālā commentary. In Chapter 5 of Tarkajvālā, ad Madhyamakahṛdayakārikā 5.83ab we find a reference to lokāyatikas which is, to my knowledge, the… Continue reading ♦ Where does the reference to lokāyatikas in Bhāviveka’s Tarkajvālā lead us?
In the first chapter of Sāyaṇa-Mādhava’s Sarva-darśana-saṃgraha (on Cārvāka/Lokāyata) we meet with the following half-verse: lokasiddho bhaved rājā pareśo nāparaḥ smṛtaḥ |1 That is: The king (rājā), celebrated by the people (lokasiddho; also: powerful in the world, established in/by the world, etc.), is considered (bhaved smṛtaḥ; also: is declared, is admitted) [according to Cārvākas] the… Continue reading ♦ The king as God: Cārvākas’ usage of a quite common expression