This book is a sequel to the author’s Studies on the Cārvāka/Lokāyata. Materialism appeared with different names at least from the sixth and fifth centuries BCE, the time of the Buddha. Some evidence of materialist thought is also found in the Upaniṣads. The epic, Rāmāyaṇa, features Jābāli, a proto-materialist character who denies the existence of the Other World, heaven and hell. Full-fledged materialist doctrines are also available in the works of the various opponents of materialism. The book deals with both the Pre-Cārvākas and the Cārvākas. For some unknown reason, all texts, including commentaries, of the Cārvāka/Lokāyata were lost after the twelfth century CE. However, on the basis of available fragments, the fundamental tenets of this system can still be reconstructed. This text contains the results of the most recent research in materialism in India.

'Studies on the Carvaka/Lokayata' is the first attempt at a scientific study of the Carvaka/Lokayata, the materialist system of philosophy that flourished in ancient India between the eighth and twelfth centuries CE, and which has since disappeared. Despite the paucity of material relating to the Carvaka, a reconstruction of its basic tenets reveals it to be the lone contender standing against the perceived binary of pro-Vedic Brahminical schools on the one hand, and the non-Vedic Buddhist and Jain schools on the other. This study seeks to disprove certain notions about the Carvaka/Lokayata, particularly that the Carvaka-s did not approve of any instrument of cognition other than perception, and that they advocated unalloyed sensualism and hedonism. In contrast, this volume offers evidence to show that the Carvaka-s, despite their difference of opinion in other areas, did admit inference in so far as it was grounded on perception. Furthermore, the author argues that the common belief that 'all materialists are nothing but sensualists' is a misconception, as no authentic Carvaka aphorisms have been cited by the movement's opponents to support this view. This study also seeks to establish the fact that a pre-Carvaka school of materialism existed in India, although there is no way to prove that the Carvaka system grew out of it. Yet if the evidence provided by the 'Manimekalai' - and indirectly supported by the 'Mahabharata' - is admitted, it could be suggested that the two schools existed simultaneously.

Philosophy in Indian tradition as a purely secular and rational exercise can be located in the Lokāyata/Cārvāka school of Indian philosophy. Due to the lack of substantial literary sources, scholars did not try to explore Lokāyata philosophically. The present work is the first attempt to explore the philosophical energies inherent in the scattered Cārvāka literature through critical and analytical discussions firmly grounded in textual evidences.

Six centuries before Christ, ancient Hindu philosophers had already embraced Charvaka. Their philosophy was simple: that which is real is what is real. That is, their epistemology was based on perception. Speculative inference is simply not reliable. We may be right or wrong when we begin to infer. Seeing is believing. And any other direct means of perception. So supernaturalism is not real. It is a theory without merit. Thus, no anthropomorphic gods or God. No reincarnation or afterlife of any kind. Charvaka (based on the earlier Lokayata) means that we honestly embrace reality. That is true religion: living joyfully in this world as it actually is. Living free is a wonderful ritual. Accepting the need to become mature, grownup, in our outlook on life: that is the crying need today as it was two and a half millennia ago. As we all become Charvakas, at least in part, we will begin to respect ourselves; embrace the real God: the connecting bond of life; and celebrate the gift of this place and time.As you read these nine chapters that summarize the essence of Chavarka Philosophy, ask yourself how your perspective on life compares to this one. This book is offered in the spirit of a challenge to rethink your life in the light of this ancient way. Even if you eventually conclude that it is a mistaken path, may your own journey be enriched by reading this Lokayata philosophy.

‘Studies on the Carvaka/Lokayata’ is the first attempt at a scientific study of the Carvaka/Lokayata, the materialist system of philosophy that flourished in ancient India between the eighth and the twelfth century CE. This study seeks to disprove certain notions about the Carvaka/Lokayata, particularly the following: that the Carvaka-s did not approve of any other instrument of cognition except perception; and that they advocated unalloyed sensualism and hedonism. This volume also seeks to establish the fact that there existed a pre-Carvaka school of materialism in India, although there is no way to prove that the Carvaka system grew out of it.

How did the US financial crisis snowball into USD 15 trillion global losses? This book offers a clear synthesis and original analysis of the various factors that led to the financial crisis of 2007-2010, and is intended as a supplementary course text for undergraduate and postgraduate students in finance or finance-related courses.

The Tattvapaplavasimha is a philosophical text unique of its kind it is the only text of the Carvaka Lokayata school which has survived and the only Sanskrit work in which full-fledged scepticism is propounded. Notwithstanding that it has been hitherto almost completely ignored. The present book consists of an introduction detailed analysis edition translation with extensive notes of the first half of the text. In the introduction Jayarasi`s affiliation to the Lokayata school is reassessed and his place in the historical development of Indian Philosophy evaluated. New evidence for the dating of Jayarasi is examined and a new dating is suggested.