Charvaka philosophy book pdf

Continue An ancient school of Indian Part of a series onHindu philosophy Orthodox Samkhya Yoga Nyaya Vaisheshika Mimamsa Vedanta Heterodox Ājīvika Buddhism Jainism Sub-schools Smartist Advaita Vaishnavite Vishishtadvaita Dvaita Bhedabheda Dvaitadvaita Achintya Bheda Abheda Shuddhadvaita Akshar-Purushottam Darshan Shaivite Shaiva Siddhanta Pratyabhijña Panchartika Pramanavada Shakti Vishishtadvaita Trika Shiva Bhedabeda Shivadvaita Teachers (Acharyas) Nyaya Akṣapāda Gotama Jayanta Bhatta Raghunatha Siromani Mīmāṃsā Jaimini Kumārila Bhaṭṭa Prabhākara Advaita Adi Shankara Vishishtadvaita Ramanuja Dvaita Madhva Achintyabhedabhed Chaitanya Mahaprabhu Dvaitadvait Nimbarka Shuddhadvaita Vallabha Akshar-Purushottam Darshan Swaminarayan TantraShakta Abhinavagupta Nigamananda Paramahansa Ramprasad Sen Bamakhepa Kamalakanta Bhattacharya Anandamayi Ma Others Samkhya Kapila Yoga Patanjali Vaisheshika Kanada, Prashastapada Major texts Sruti Smriti Vedas Rigveda Yajurveda Samaveda Atharvaveda Upanishads Principal Upanishads Minor Upanishads Other scriptures Bhagavat Gita Agama (Hinduism) Vachanamrut Shastras and Sutras Brahma Sutras Samkhya Sutras Mimamsa Sutras Nyāya Sūtras Vaiśeṣika Sūtra Yoga Sutras Pramana Sutras Puranas Dharma Shastra Artha Śastra Kamasutra Naalayira Divya Prabhandham Tirumurai Shiva Samhita Hinduism Other Indian philosophiesvte Part of a series onAtheism ConceptsHistory Nontheism and Religion (Criticism of Atheism /Religion) State atheism Scheme Types implicit and explicitly negative and positive Christian India Hindu (Adeism) Buddhist Jewish Muslim feminist New arguments atheism for atheismAgainden the existence of atheist Wager Evil God Challenges The Fate of the Untrained Free Will God Gaps Hitchens in The Razor Incompatible Properties Inconsistent Revelation Nonbelief Almighty Paradox Poor Design Problem Evil Teapot Problem Ada Russell Theological Noncogni The Ultimate Boeing 747 Gambit People Michael Bakunin Jean Baudrillard Albert Camus Richard Dawkins Daniel Dennett Ludwig Feuerbach Sam Harris Christopher Hitchens Baron d'Holbach Bertrand Russell Associated Positions Agnocial Weak Strong Agno The Socialism of Apathy Non-Religious Anti-Clericalism Anti-Religious Parody Religion Postteism Secular Humanism Humanist Humanist Metaphysical Methodological Religious Secularism Category Religion portal WikiProjectvte Charvaka (Sanskrit : चावाक; IAST: Srvaka, also known as Lokayata, is an ancient school of Indian materialism. Charvaca has direct perception, and conditional conclusion as proper sources of knowledge, embraces philosophical skepticism and rejects ritualism and the supernatural. It was a very popular belief system in India prior to the advent of Jain and Traditions. Brihaspati is traditionally referred to as the founder of the philosophy of Charvaki or Lokiyata, although some scholars dispute this. During the Hindu reform of 600 BC, when Buddhism and Jainism emerged, philosophy was well documented and opposed to new religions. Much of Charvaki's basic literature, the Barkhaspatic sutras, was lost either because of its popularity or for other unknown reasons. His teachings were composed of historical secondary literature, such as those found in shastras, sutras and Indian epic poetry, as well as in the dialogues of Gautama Buddha and from Jain literature. However, there is a text that may belong to the Charwaki tradition, written by the sceptic philosopher Jayarashi Bhanya, known as Tattvalava-Sinya, who provides information about this school, albeit unorthodox. One of the widely studied principles of Charvaca's philosophy was its rejection of withdrawal as a means of establishing valid, universal knowledge and metaphysical truths. In other words, Charvaca's epistemology states that whenever one can draw a conclusion about the truth from a set of observations or truths, doubt must be recognized; the knowledge withdrawn is conditional. Charvaca is classified as an unorthodox school of Indian philosophy. He is considered an example of atheistic schools in the Hindu tradition. (b) (c) etymology and the meaning of Charvaka etymology (Sanskrit: चावाक) is uncertain. Bhattacharya quotes The Grammar of Gemakandro, which says that the word carvaca comes from root carva, chew: Karvaka chews itself (carvatyātmānaṃ carvaka). Gemakander refers to his own grammatical work, Udisistra 37, which works as follows: Mawaka-Shhomaka-wartaka-jiontaka-gevak-bhadrakadaya. Each of these words ends with the Oka suffix and is formed irregularly. It may also hint at the hedonistic precepts of the philosophy of eating, drinking and having fun. Others believe that this means pleasant speech or pejorative, sweet- language, from the Sanskrit punishment of pleasant and cotton speech (which becomes a wuk in the nominal singular and in the connections). Another hypothesis is that she is the same name, and the founder of the school is Charvaca, a student of Brihaspati. Like Lokayata According to Chattopadhyaya 1992, page 1, the traditional name of Charvaka is Lokayata. It was called Lokayata because it was distributed (ayata) among people (lokesu), and meant the worldview of the people. The dictionary meaning of Lokayata (लोकायत) means aimed at peace, aimed at world peace. In the early to mid-20th century, the literature of Locality's etymology was given different interpretations, in part because primary sources are inaccessible, and was derived from various secondary literature. The name Lokiata, for example, is in Chanakya's Artashastra, which refers to the three nv'k'ik (अवीक, literally, considering for a reason, logical philosophies) - yoga, samhya and lokayat. However, Lokiyata in Arthashastra is not anti-vedic, but implies that Lokayata is part of Vedic knowledge. Lokiyata here refers to the logic or science of debate (disputatio, criticism). Rudolf Franke translated Lokayata into German as logisch beweisende Naturerkl'rung, which is a logically proving explanation of nature. In the 8th century AD Jaina literature, Saddarsanasamuccaya Haribhadra, 31 Lokayata stated that a Hindu school where there is no God, no samsara (rebirth), no karma, no duty, no fruits of merit, no sin. Divyaavadan's Buddhist Sanskrit work (about 200-350 AD) mentions Lokayat, where it is listed among the subjects of the study, and with a sense of technical logical science. Shantarakshita and Adi Shankara use the word locality as materialism, with the latter using the term Lokayata rather than Charwak. In Silāṅka's commentary on Sutra kṛtāṅgna, Jain Agam Prakrt's oldest literature, he used four terms for Kovacs of Visas. (1) Bhasampatya (2) Lokayata (3) Bhatawadin (4) Wamamergin. The origins of Charvaka's atheistic doctrines can be traced back to the relatively later layers of Rigveda, while substantial discussions about Charvac can be found in post-jewish literature. Charvaka's primary literature, such as Brhaspati Sutra, is missing or lost. His theories and development were composed of historical secondary literature, such as those found in shastras (such as Arthashastra), sutras and epics (Mahabharata and Ramayana) of Hinduism, as well as from the dialogues of Gautama Buddha and Jain literature. Substantial discussions about Charvaca's doctrines were held in texts during 600 BC because of the emergence of competing philosophies such as Buddhism and Jainism. Bhattacharya claims that Charvac may have been one of several atheistic, materialistic schools that existed in ancient India in 600 BC Although there is evidence of its development in the Vedic era, Charwaki's philosophical school preceded the Schools of Stick, as well as the philosophical forerunner of subsequent or modern philosophies such as Ajan, Oyivik, Jainism and Buddhism in the classical period of Indian philosophy. The earliest scholar of Charwak in India, whose texts still survive, is Adjita Kesakbali. Although materialistic schools existed before Charvaki, it was the only school that systematized materialistic philosophy, establishing them in the form of aphorisms in the 6th century BC There was a basic text, satra or aphorisms and a few comments were written to explain the aphorisms. This should be seen in the broader context of the oral tradition of Indian philosophy. It was in 600 BC, with the emerging popularity of Buddhism, that ancient schools began to codify and track the details of their philosophy. E.W. Hopkins, in his Ethics of India (1924), argues that Charvaki's philosophy preceded Jainism and Buddhism, referring to the old Urovka or materialist of the 6th century BC. Rhys Davids suggests that lokiyata in 500 BC generally meant scepticism but was not yet organized as a philosophical school. This proves that it has existed for centuries and became a common term by 600 BC His methodology of skepticism is included in Ramayana, Ayodha Kanda, chapter 108, where Jabali tries to convince Ramu to accept the kingdom by using the arguments of n'stika (Rama refutes it in chapter 109): Thus, come to the conclusion that there is nothing for this universe. Give priority to what meets the eye and turn your back on what is beyond our knowledge. (2.108.17) There are alternative theories behind Charvaka's origins. Bhaspati is sometimes referred to as the founder of the philosophy of Charwaki or Lokiyata, although other scholars dispute this. Billington 1997, p. 43 claims that a philosopher named Charvaca lived in the 6th century BC, who developed the premise of this Indian philosophy in the form of Brhaspati Sutra. These sutras preceded 150 BC because they are mentioned in Mahabhaya (7.3.45). Basham 1981, p. 11-17 harvnb error: no purpose: CITEREFBasham1981 (help), referring to the Buddhist Samashafala Sutta, offers six schools of unorthodox, pre-Buddhist and Dojain, atheistic Indian traditions in the 6th century BC that included and Ajikas. Charvaca was a living philosophy until the 12th century in the historical chronology of India, after which this system seems to have disappeared, leaving no trace. The philosophy of the Charvaki School of Philosophy had various atheistic and materialistic beliefs. They consider perception and direct experimentation to be a valid and reliable source of knowledge. Charvac epistemology holds perception as the primary and proper source of knowledge, while the conclusion is considered to be prone to be either right or wrong, and therefore conditional or invalid. The perception of the two types, for Charvaka, is external and internal. External perception is described as arising from the interaction of five senses and peaceful objects, while internal perception is described by this school as an inner feeling, the mind. The conclusion is described as a conclusion derived from a new conclusion and truth from one or more observations and previous truths. In Charvakas, withdrawal useful, but prone to errors, as the truths derived can never be without a doubt. The conclusion is good and useful, it is the reality of the conclusion that is suspicious - sometimes in some cases and often in others. There were no reliable means for Charvakas to establish the effectiveness of withdrawal as a means of cognition. Charvaki's epistemological argument can be explained by an example of fire and smoke. Kamal argues that when there is smoke (medium term), one trend can be a leap to the conclusion that it should be caused by a fire (the main term in logic). While this is often true, it should not be universally correct, everywhere or at all times, said Charvaki scientists. Smoke can have other causes. In Charvaka's epistemology, as long as the connection between the two phenomena, or observation and truth, has not been proven as unconditional, this is an uncertain truth. In this Indian philosophy, this method of reasoning, i.e. a hasty conclusion or conclusion, is prone to flaw. Charvakas also thrusts that complete knowledge is achieved when we know all the observations, all the premises and all the conditions. But the lack of conditions, the state of Charvakas, can not be established beyond any doubt by perception, as some conditions may be hidden or avoid our ability to observe. They recognize that everyone relies on a conclusion in their daily lives, but for them, if we act uncritically, we are wrong. While our findings are sometimes true and lead to successful actions, it is also a fact that sometimes the conclusion is wrong and leads to errors. Truth then, the state of Charvac, is not an unchanged nature of the conclusion, the truth is simply an accidental conclusion, and one that is separating. We must be skeptical, the question that we know is the conclusion, the question of our epistemology. This epistemological proposal of Charvakas was influential among the various schools of Indian philosophy, demonstrating a new way of thinking and re-evaluating past doctrines. Hindu, Buddhist and Jain scholars have broadly deployed Charvaka's insight into the conclusion of a rational re-examination of their own theories. Comparison with other Hindu schools Charvaka epistemology represents minimalist pram'as (epistemological techniques) in Hindu philosophy. Other Hindu schools have developed and adopted several valid forms of epistemology. For Charvakas Pratyak (perception) was one valid way of cognition, and other means of cognition have always been conditional or invalid. The scientists of Advaita Vedanta considered six means of reliable knowledge and truth: Pratyaka (perception), Antumanu (conclusion), Upaman (comparison and analogy), Arthapatti (postulation), Anapadhi (noninsualization, cognitive evidence) and zabda (word, evidence of past or current reliable experts). While Charvac School Only one, one, epistemology in other Hindu schools ranged from 2 to 6. Since none of the means of cognition was considered worthy of establishing an unchanging relationship between the average term and the predicate, Charvakas concluded that the conclusion could not be used to establish metaphysical truths. Thus, for Charvacas, a step that the mind takes from knowing something to infer knowledge of something else can be taken into account by the fact that it is based on a former perception or error. Cases where the conclusion was justified by the result were seen only in a simple coincidence. Therefore, Charvakas denied such metaphysical concepts as reincarnation, extracorporeal soul, effectiveness of religious rites, other worlds (paradise and hell), fate and accumulation of merits or shortcomings in the performance of certain actions. Charvakas also rejected the use of supernatural reasons to describe natural phenomena. For them, all natural phenomena were created spontaneously from the nature of things. The fire is hot, the water is cold, refreshes the cool breeze of morn; Who came to this variety? from their own nature was it born. Consciousness and the afterlife This section needs to be expanded. You can help by adding to it. (July 2015) Charvaca did not believe in karma, rebirth, or the afterlife. For them, all the attributes that represented a person, such as thinness, fatness, etc., resided in the body. Sarvasiddhanta Samgraha states the position of Charvaka as follows, There is no other world but this; There is no heaven or hell; The kingdom of Shiva and, like regions, fabricated by stupid impostors. - Sarvasidhanta Samgraha, Verse 8 '55 Pleasure Part Series about Hedonism Thinkers Ajita Kesakambali Jeremy Bentham Julian Offray de La Mettrie Aristippus Epicurus Fred Feldman Theodore Atheist Michel Onfrey Aristippus Junior Hermarchus Lucretius Pierre Gassendi Metrodor Sidon Jan Joo Thorbjorn Tunnsh Esperanza Guis'n School of Hedonism Carvaca Cyrenaix Epicurean christian hedonism utilitarianism Yandzism Key concepts aponia ataraxia Eudaimonia Happiness Hedone Pain Pleasure Sensation Suffering Tetrapharmakos Libertine Related Articles Paradox hedonism treadmill vteCharvaka considered that there is nothing wrong with sensual pleasure. Since it is impossible to have pleasure without pain, Charvaca believed that wisdom lies in enjoying pleasure and, as far as possible, avoiding pain. Unlike many Indian philosophies of the time, Charvac did not believe in rigidity or abandonment of pleasure for fear of pain and considers such reasoning stupid. Sarvasiddhanta Samgraha declares Charvaka's position on pleasure and hedonism as follows, and the enjoyment of the sky lies in eating delicious food, supporting the company of young women, lovely clothes, perfumes, garlands, sandals paste ... while mox is death, which is the end of life breathing... wise therefore should not take pain because of the mox. The fool wears out repentance and fasting. Chastity and other such ordinances are laid down by clever wimps. - Sarvasidanta Samgraha, Verses 9-12.57 The Religion of Charvakas rejected many of the standard religious concepts of Hindus, Buddhists, Jains and Adjivaks, such as the afterlife, reincarnation, samsar, karma and religious rites. They were critical of the Vedas as well as Buddhist scriptures. In Sarvadarśanasaṃgraha with comments, Madhavacharia describes Charvac as criticizing Veda, materialists without morality and ethics. For Charvakas, the text says, Vedas suffered from several shortcomings - errors in transmission from generation to generation, untruths, self-contrasting and tautology. Charwaki pointed to the disagreement, debate and mutual rejection of the Karmakand vedicic priests and Vedic priests of the Ianacanda as evidence that either of them were wrong or both were wrong, since both could not be right. According to the verses of Sarvadarśanasaṃgraha 10 and 11, Charvakas declared vedas rambling rhapsody, the only usefulness of which was to ensure the life of priests. They also held the belief that the Vedas were invented by man and had no divine authority. Charvakas rejected the need for ethics or morality and suggested that as long as life remains, let a person live happily, let him feed on ghee, even if he is running in debt. The Jain scholar Haribhadra, in the last section of his text, Saddarsanasamukkaya, includes Charvaca in his list of six Darsan Indian traditions, along with Buddhism, Nyaya Vaishesikia, Samhiya, Jainism and Jaiminia. Haribhadra notes that Charvakas argues that there is nothing but feelings, consciousness is an emerging property, and that it is foolish to look for something that is impossible to see. The accuracy of these views attributed to Charvakas has been challenged by scientists. State Administration Excerpt from Aaine-Akbari (vol. III, Tr. G. S. Barrett, page 217-218), written by Abul Fazl, a well-known historian of the akbar court, mentions the symposium of philosophers of all faiths held in 1578 following the example of Akbar. This is stated by the historian Vincent Smith in his article entitled Teacher Jain Akbar. Some of Karvaka's thinkers reportedly took part in the symposium. Under the headline Nastika, Abul Fazl referred to good work, sound governance and welfare schemes that were highlighted by the Charms. Somameeva also mentioned Charvaki's method of defeating the nation's enemies. The works cannot be found by independent works on Charvaka's philosophy, except for a few sats, compiled by Brihaspati. 8th century Tatwopalashima Bhanya, influenced by Madhyamaka, is an important source of Charwaki's philosophy. Shatdarshan Samuchai Sarvadarśanasaṅ̇ graha see-throughs are some more works that explain Charvaka's thought. In the epic Mahabharata book 12 Chapter 39, the villain who dresses as a scientist, assigns himself to the representative of all scientists, and then advises Yudhishtire to act unethically, called Charvaca. One of the widely studied references to Charvaki's philosophy is Sarva-darsana-saṅgraha (etymologically all-philosophy-collection), a famous 14th-century work by Advaita Vedanta philosopher Medhava Vidyranyi from southern India, which begins with a chapter on the Charvac system. After the call, in the Prologue book, the Hindu Shiva and Vishnu (whom the land and recreation were produced), Vidyanaya asks in the first chapter: ... but how can we attribute to the Divine Ate the gift of higher happiness, when such a concept was completely abolished by Charvaca, the crest of an atheist school, a follower of the doctrine of Brihaspati? Charvaka's efforts are indeed difficult to eradicate, because most living beings adhere to the present retreth: while life is yours, live joyfully; No one can escape the search for the eye of death: When, once this frame is ours they burn, how does it e'er come back? Sanskrit verses and plays such as Naishhadha-Karita, Prabodha Mandrodaya, Agama Dampara, Vidwanmod-taraṅgiṇī and Kadambari contain images of Charwaki's thought. However, the authors of these works were categorically against materialism and tried to portray Charvac in an unfavorable light. Therefore, their work should be taken only critically. Loss of original works Home article: Barhaspatya sutras There was no continuity in the Charvaka tradition after the 12th century. Whatever is written in Charvaki's post is based on second-hand knowledge derived from the commandments of the disciples, and no independent works on Charvaka's philosophy can be found. Chatterjee and Datta explain that our understanding of Charvaca's philosophy is fragmentary, based largely on criticism of his ideas by other schools, and that it is not a living tradition: Although materialism in one form or another has always been present in India, and sometimes the references are in Vedas, Buddhist literature, epics, and later philosophical works, we find no systematic works on materialism. , no organized school followers like other philosophical schools possess. But almost every work of other schools states, for refutation, materialistic views. Our knowledge of Indian materialism is based mainly on them. Controversy over the reliability of Bhattacharya sources 2011, page 10, 29-32 claims to Charvac hedonism, lack of any morality ethics and disregard for spirituality from the texts of competing religious philosophies (Buddhism, Jainism and Hinduism). His first information, along with the comments of Charwak scholars is missing or lost. This reliance on indirect sources raises the question of reliability and whether there is bias and exaggeration in charvacas' views. Bhattacharya notes that several manuscripts are incompatible, with key passages claiming that hedonism and immorality are absent from many manuscripts of the same text. Skhalitapramathana Yuktihetusiddhi Sihadevapada, in a manuscript found in Tibet, discusses Charvaki's philosophy, but attributes the ethical claim to Charvakas - that happiness in this life, and the only life, can be achieved by worshipping the gods and defeating demons. Toso argues that as Charvaki's philosophies spread and widely debated, not charvaki, such as Erjadewapada, have added certain points of view that may not be the Charvac. Buddhists, Jains, Advait Vedantine and Nya philosophers considered charvaks one of their opponents and tried to refute their views. These rebuttals are indirect sources of Charvaka's philosophy. The deployed arguments and reasoning towards Charvakas were significant, which they continued to refer to, even after all the original Charvaki/Lokiyata texts had been lost. However, charvaka's representation in these works is not always firmly based on Charvaka's first-hand knowledge of the texts and should be considered critically. Similarly, Bhattacharya argues, the accusation of hedonism against Charvaka may have been exaggerated. Against the argument that Charvaci opposed all good things in the Vedic tradition, Riepe 1964, p. 75 states: From the available materials we can say that Carvakas holds truth, honesty, consistency and freedom of thought in the highest respect. Commentators Aviddhakarsha, Bhavikt, Kambalashwatara, Purandara and Udbhatabhatta are the five commentators who developed the Karwak/Lokayat system in various ways. The influence of Dharmakirti, a 7th century philosopher, is deeply influenced by the philosophy of Karvaka, to which Pramanvartik wrote. The Pyrrhic influence of these unorthodox doctrines is observed in other spheres of Indian thought. Charvac Ashram, founded by Boddu Ramakrishna in 1973, has stood the test of time and continues to support the cause of the rationalist movement. Criticism by Abrahamic philosophers Ain-e-Akbari, a recording of the trial of Mughal Emperor Akbar, mentions the symposium of philosophers of all faiths held in 1578 at the urging of Akbar (also see Sen 2005, p. 288-289). In the text, Mughal historian Abu'l-Fazl ibn Mubarak summarizes Charwaki's philosophy as unenlightened and describes their literary works as long-term monuments to them He notes that Charvakas considered paradise a state in which a person lives by his choice, despite the other, while hell is the state in which he lives, under the rule of another. What is the point of state craft, according to Charvakas, Mubarak believes that it is best when practiced knowledge only of governance and benevolent government. Cm. also Adjana Atheism Kirenas Desiprasad Chattopadhyaya Epicureanism Lokayata: The study of the ancient Indian materialism Materialism Of The Positivism of The Scaranya Notes : Apart from non-heritage schools, like Samkhya, were also explicitly atheistic schools in the Hindu tradition. One of the virulently anti-supernatural systems is the so-called Charvac School. Some of the ancient Hindu traditions, such as Charvaca, have a rich tradition of materialism, in general, other schools... For general discussion of Charvaki and other atheistic traditions in Hindu philosophy, see Fraser 2013, page 367 - See. Loku and Ayata, Cologne Digital Sanskrit Lexicon, Germany; (लोक, loka, which means worlds, abode, place of truth, people, and आयत, the yiana means dilated, aimed at These atheistic doctrines existed from the earliest times, as their traces are visible even in Rigveda in some hymns which Professor Max Mueller pointed out curious traces of nascent skepticism. (...) Thus, two things are clear that the principles of Brihaspati, also called the Charvaka Principles, have a very old position... (Seema Chishti (August 21, 2018). Indian , Charvac Narendra Dabholkar. Indian Express. Tiwari 1998, page 67. Perrett 1984, p. 161-174. Bhattacharya 2011, page 21-32. Radhakrishnan and Moore 1957, p. 187, 227-234. Flint 1899, page 463. and b Roman 2012, p. 549-574. b Bhattacharya, Ramkrishna (December 2002 Fragments of Sorvak: The Collection of the New In the Journal of Indian Philosophy Springer. 30. doi:10.1023/A:1023569009490. a b Janine Fowler (2015). A. C. Grayling (Wylie Blackwell's Humanism Handbook. John Wylie and Sons. 114 with Footnote 17. ISBN 978-1-119-97717-9. Kwak 2011, 50 p.m. footnote 3 - b c d e f Radhakrishnan and Moore 1957, page 227-249. a b Bhattacharya 2011, page 21-44, 65-74. Balcerowicz, Peter (2016), Salta, Edward N. (), Jayaroshi, Stanford Encyclopedia of Philosophy (spring 2016), Stanford University Metaphysics Research Laboratory, Received July 8, 2020 - b Acharya 1894, p. 5. Bhattacharya 2011, page 58. b c d e f h Kamal 1998, page 13-16. Radhakrishnan and Moore 1957, page 1-3, Content. Flood of 1996, page 224. Thomas 2014, page 164-165. Tiwari 1998. - Cook 2006, page 84. Bhattacharya 2011, page 166-167. and b Isayeva 1993, page 27. Sharma 1987, page 40. Steve 2003. Bhattacharya 2011, page 187-192. Hacker 1978, page 164. Bhattacharya 2011, page 188-190. Bhattacharya 2011, page 27, 189-191. Bhattacharya 2011, page 188. Chapple 2003, page 2. Haribhadrashi 1989. Bhattacharya 2011, page 193-195. Bhattacharya 2011, page 196. Bhattacharya 2002, page 6. sfn error: several goals (2×): CITEREFBhattacharya2002 (help) - Joshi 1987. a b c d Koller 1977, page 155-164. Vaidia 2001, page 503. Riepe 1964, page 53-58. a b Bhattacharya 2013, page 133-149. Sinha 1994, page 235-241. Bhattacharya 2011, page 9. a b c d e Bhattacharya 2011a. Bhattacharya 2011, page 65-74. a b Acharya 1894, page 3. Bhattacharya 2010, page 529-542. a b Bhattacharya 2011, page 55-67. Chatterjee 1977, page 195-209. a b c Deutsch 2001, page 245-248. a b c Grimes 1996, page 238. Flood 1996, page 225. Acharya 1894, page 9. a b c d Acharya 1894, page 10. b Billington 1997, page 44. Billington 1997, page 44-45. Billington 1997, page 45. a b Hayes 2001, p. 187-212. Madhavacharia n.d., p. 3-7. Acharya 1894, page 5-9. Potter 2003, page 435-436:See 78-End Poems (ET99-end) - Potter 2003, page 435. a b c Bhattacharya 2011, page 10, 29-32. Riep 1964. Salunke, A.H. (October 16, 1998). Astik Shiromani, Charvac. Lokayat - via Google Books. Smith, Vincent Arthur (October 16, 1917). Jain Akbar's teachers. Bhandarkar Institute for Oriental Studies - via Google Books. Joshi 2005, page 37. Roy 1894, page 121-122. and b Acharya 1894, page 2. Chatterjee and Datta 2004, page 55. Del Toso 2010, page 543-552. 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