Lokayata Darshan by Debiprasad Chattopadhyaya

Lokayata Darshan by Debiprasad Chattopadhyaya.

Book Name- Lokayata Darshan,
Book Size- 46 MB,
Author Debiprasad Chattopadhyaya has tried to judge one aspect of Indian culture against the background of social development in this book Lokayata Darshan. Research on the history of ancient Indian society, especially on maternal dominance, is still largely incomplete. In this situation, and especially in proportion to personal merit, the present effort is certainly adventurous, but the importance of the subject is outstanding. Author Debiprasad Chattopadhyaya discusses Lokayata Darshan in detail in this book.

The author has tried to compile a brief history of materialism in ancient Indian philosophy. Folklore information is extremely rare and these are exclusively fragmented and scattered. He has tried to present this book by collecting information on folklore in various ways.
Reese David wrote in 1899 about folklore. Since then no such writings have been found on this subject or any book has been discovered. But the real problem is with this, what exactly do we mean by folk character and where do we get his instructions from?
Our only resource in this regard is the refutation of the populism of the opposition communities. That is to say, we have no choice but to try to reconstruct popular opinion from what the philosophers of the opposite community have said in the context of refutation of folklore.
Professors Velvelkar and Ranade therefore lamented that the misfortune of this community was that it was possible for us to try to understand it only from the writings of the opposition.
Naturally, the main motivation of the opposition is the refutation of folklore, not the appearance of folklore. As a result, there is no guarantee that all the information available in this source regarding folklore will be discovered and impersonal. Moreover, philosophers from different communities have organized refutation of folklore on various issues, so that the information available about their writings on folklore is fragmented and scattered.
Lokayat is not a holistic or continuous identity. The only exceptions to this statement are Madhavacharya’s ‘Sarvadarshan Sangraha’, Shankaracharya’s ‘Sarvasbanta-Sangraha’ and Harivadra Suri’s ‘Shardarshan-Samuchaya’. But in this book, the author has highlighted the reliability of Madhvacharya’s popular narration. Needless to say, such talk about folklore is well known to the students of Indian philosophy. Therefore, an attempt has been made to reconstruct the overall form of Lokayata from the fragmentary and scattered information obtained by the opposition.
One of the main reasons why modern scholars have come to so many inconsistent and contradictory conclusions in the context of ancient Indian materialism is this apparent incoherence of the information in question. In other words, the selected documentary does not seem to be at least seemingly consistent with the selected theory that deep mourning is particularly important, so that there is a stark difference between the various decisions.
Both Professor Radhakrishnan and Muar want to link folklore with freedom and liberation in the ancient kingdom of thought, but the two have imagined this connection in completely opposite ways. According to Professor Radhakrishnan, in the age of epics, that is, from 600 to 200 BC, freedom of thought was declared in India by breaking the rigidity of Shruti rule and the result was that ultimate atheist philosophical community. Professor Muar, on the other hand, thinks that freedom of thought has been recognized in the meditative kingdom of India since time immemorial. Later on, due to the excess of atheism of Lokayata and Buddhists, the believers became apprehensive and introduced strict mysticism. Therefore, according to Radhakrishnan, the result of the collapse of the mythical rule, according to Professor Muar, is the reason for the introduction of the mythical rule.

But according to the decision of Professor Surendranath Dasgupta, at the root of Lokayat was a kind of funeral systemic belief, not a matter of liberation or freedom of thought, and this funeral system was not originally Indian, but was prevalent in ancient Sumeria.
Haraprasad Shastri speculates that Kamasadhana is associated with Lokayata, hence the Bamachari-Kapalikadi community – a deep connection or even unity is acceptable. Therefore, according to his decision, Lokayata has not disappeared from India even today. It is still present in our country under the guise of ‘Dehvadi’ and Kamsadhak Sampradaya, Sahajia-Vaishnava etc.

As Indologists, we do not have the opportunity to accept everyone’s decision equally. Because it is impossible to get the information that happened in those decisions. Therefore, the unpleasant responsibility of qualified scholars to be skeptical of a well-thought-out decision cannot be avoided. On the other hand, there is no doubt that none of those respected as Indian theologians have tried to reach any conclusions without information, and as far as we can see, these conclusions are strongly contradictory, but none of them can be completely blown away. There is apparently no consistency between the various pieces of information that have been emphasized by different scholars. As a result, there is no consistency in their decisions. This book is a rich source of information on folk philosophy and research on ancient Indian culture.
Author Debiprasad Chattopadhyaya was an Indian Marxist philosopher. He was awarded the Padma Bhushan, which is Indian highest civilian honour.

From tribes there developed Nations and States. Law and politics arose, and with them the fantastic reflection of human things in the human mind religion. in the face of all the creations, which appreciated in the first place to be products of the mind, and which seemed to dominate human society more modest productions of the working hand retreated into the background, the more so scenes since the mind that plans the labour process already at the very early stage of the development of society watch every to have the labour that had been land carried out by other hands then its own. All married party Swift advance of civilization ascribed to the mind to the development and activity of the brain and so arrows in the courts of time that a realistic outlook on the world which specially since the decline of the ancient world has dominated men’s mind. F. Engels.
Division of labour only becomes truly such from the moment when a division of mental and material labour appears. From the moment onward consciousness can really filter itself that it is something other than consciousness of existing practice, that it is really considering something without considering something real from now on consciousness is any position to emancipated itself from the world and to process to the formation of pure theory, theology, philosophy, ethics etc.

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