Ajita Kesakambali - Revision history

Mohit8811: updated page

2025-12-11T02:14:44Z

updated page

← Older revision		Revision as of 07:44, 11 December 2025
Line 1:		Line 1:
	{{~~short~~ description\|Indian materialist philosopher}}{{Infobox philosopher\|region=[[Indian philosophy]]\|birth_date=6th century BCE\|era=[[Śramaṇa\|Sramana Movement]]\|notable_ideas=*Ucchedavada (the Doctrine of Annihilation after death)		{{Short description\|6th century BCE Indian materialist philosopher}}{{Infobox philosopher\|region=[[Indian philosophy]]\|birth_date=6th century BCE\|era=[[Śramaṇa\|Sramana Movement]]\|notable_ideas=*Ucchedavada (the Doctrine of Annihilation after death)
	*Tam-Jivam-tam-sariram-vada (the doctrine of identity of the soul and body)\|school_tradition=[[Charvaka]]}}'''Ajita Kesakambali''' ({{~~lang-~~sa\|अजित केशकंबली}}; {{zh\|c=阿耆多翅舍欽婆羅\|p=~~Ā-qí-duō chì-shě-qīn-pó-luó~~}}) was an ancient [[India]]n [[philosopher]] in the 6th century BC.<ref>{{cite web\|url=https://indianexpress.com/article/explained/govind-pansare-mm-kalburgi-gauri-lankesh-murder-5316465/\|title=Indian rationalism, Charvaka to Narendra Dabholkar}}</ref> He is considered to be the first known proponent of [[Indian philosophy\|Indian]] [[materialism]], and forerunner to the [[Charvaka]] school. He was probably a contemporary of the [[Gautama Buddha\|Buddha]] and [[Mahavira]]. It has frequently been noted that the doctrines of the [[Lokayata]] school were considerably drawn from Ajita's teachings.{{Hedonism}}		*Tam-Jivam-tam-sariram-vada (the doctrine of identity of the soul and body)\|school_tradition=[[Charvaka]]}}'''Ajita Kesakambali''' ({{langx\|sa\|अजित केशकंबली}}; {{zh\|c=阿耆多翅舍欽婆羅\|p=Āqíduō Chìshěqīnpóluó}}) was an ancient [[India]]n [[philosopher]] in the 6th century BC.<ref>{{cite web\|url=https://indianexpress.com/article/explained/govind-pansare-mm-kalburgi-gauri-lankesh-murder-5316465/\|title=Indian rationalism, Charvaka to Narendra Dabholkar\|date=21 August 2018 }}</ref> He is considered to be the first known proponent of [[Indian philosophy\|Indian]] [[materialism]], and forerunner to the [[Charvaka]] school. He was probably a contemporary of the [[Gautama Buddha\|Buddha]] and [[Mahavira]]. It has frequently been noted that the doctrines of the [[Lokayata]] school were considerably drawn from Ajita's teachings.{{Hedonism}}

	==Philosophy==		==Philosophy==
Line 8:		Line 8:

	===From Buddhist sources===		===From Buddhist sources===
	According to a Buddhist legend Ajita wore a blanket of human hair (''Kesakambali'' in Sanskrit means "with the hair blanket"), "which is described as being the most miserable garment. It was cold in cold weather, and hot in the hot, foul smelling and uncouth".<ref name="Bhaskar 1972">Bhaskar (1972){{Page needed\|date=September 2010}}</ref> ''Ajita'' means "unconquered", which implies that he was very argumentative.<ref name="ajita">{{cite book\|author=David J. Kalupahana\|title=Ethics in Early Buddhism\|url=https://books.google.com/books?id=wEN2-KyI4f4C&pg=PA18\|accessdate=6 September 2013\|date=January 1995\|publisher=University of Hawaii Press\|isbn=978-0-8248-1702-2\|page=18}}</ref>		According to a Buddhist legend, Ajita wore a blanket of human hair (''Kesakambali'' in Sanskrit means "with the hair blanket"), "which is described as being the most miserable garment. It was cold in cold weather, and hot in the hot, foul smelling and uncouth".<ref name="Bhaskar 1972">Bhaskar (1972){{Page needed\|date=September 2010}}</ref> ''Ajita'' means "unconquered", which implies that he was very argumentative.<ref name="ajita">{{cite book\|author=David J. Kalupahana\|title=Ethics in Early Buddhism\|url=https://books.google.com/books?id=wEN2-KyI4f4C&pg=PA18\|accessdate=6 September 2013\|date=January 1995\|publisher=University of Hawaii Press\|isbn=978-0-8248-1702-2\|page=18}}</ref>

	According to an early Buddhist sources, Ajita Kesakambali argued that:		According to early Buddhist sources, Ajita Kesakambali argued that:
	<blockquote>		<blockquote>
	There is no such thing as alms or sacrifice or offering. There is neither fruit nor result of good or evil deeds. A human being is built up of four elements. When he dies the earthly in him returns and relapses to the earth, the fluid to the water, the heat to the fire, the wind to the air, and his faculties pass into space. The four bearers, on the bier as a fifth, take his dead body away; till they reach the burning ground, men utter forth eulogies, but there his bones are bleached, and his offerings end in ashes. It is a doctrine of fools, this talk of gifts. It is an empty lie, mere idle talk, when men say there is profit herein. Fools and wise alike, on the dissolution of the body, are cut off, annihilated, and after death they are not.<ref>See: [[Thomas William Rhys Davids\|Rhys-Davids.T.W]]: ''Dialogues of the Buddha'', 1899 quoted in [[Debiprasad Chattopadhyaya\|Chattopadhyaya]] (1964/1993) pp.194</ref>		There is no such thing as alms or sacrifice or offering. There is neither fruit nor result of good or evil deeds. A human being is built up of four elements. When he dies the earthly in him returns and relapses to the earth, the fluid to the water, the heat to the fire, the wind to the air, and his faculties pass into space. The four bearers, on the bier as a fifth, take his dead body away; till they reach the burning ground, men utter forth eulogies, but there his bones are bleached, and his offerings end in ashes. It is a doctrine of fools, this talk of gifts. It is an empty lie, mere idle talk, when men say there is profit herein. Fools and wise alike, on the dissolution of the body, are cut off, annihilated, and after death they are not.<ref>See: [[Thomas William Rhys Davids\|Rhys-Davids.T.W]]: ''Dialogues of the Buddha'', 1899 quoted in [[Debiprasad Chattopadhyaya\|Chattopadhyaya]] (1964/1993) pp.194</ref>
Line 17:		Line 17:
	According to the ''[[Brahmajala Sutta (Theravada)\|Brahmajala Sutta]]''<!-- is this on Wikisource yet? -->, Ajita propounded ''[[Ucchedavada]]'' (the Doctrine of Annihilation after death) and ''Tam-Jivam-tam-sariram-vada'' (the doctrine of identity of the soul and body), which denied the separate existence of an eternal soul.<ref name="Bhaskar 1972" /> The extent to which these doctrines, which were evidently inherited by [[Lokayata]], were found contemptible and necessary to be refuted in the [[idealism\|idealist]], [[theist]] and [[religious]] literature of the time is a possible evidence of their popularity and, perhaps also, their philosophical sophistication.		According to the ''[[Brahmajala Sutta (Theravada)\|Brahmajala Sutta]]''<!-- is this on Wikisource yet? -->, Ajita propounded ''[[Ucchedavada]]'' (the Doctrine of Annihilation after death) and ''Tam-Jivam-tam-sariram-vada'' (the doctrine of identity of the soul and body), which denied the separate existence of an eternal soul.<ref name="Bhaskar 1972" /> The extent to which these doctrines, which were evidently inherited by [[Lokayata]], were found contemptible and necessary to be refuted in the [[idealism\|idealist]], [[theist]] and [[religious]] literature of the time is a possible evidence of their popularity and, perhaps also, their philosophical sophistication.

	===Modern interpretations===		===Modern Marxist interpretations===
	[[Damodar Dharmanand Kosambi\|D. D. Kosambi]], who elsewhere<ref>[[Damodar Dharmanand Kosambi\|DD Kosambi]] (1956){{Page needed\|date=September 2010}}</ref> calls Ajita a proto-materialist, notes<ref>[[Damodar Dharmanand Kosambi\|DD Kosambi]] (1965){{Page needed\|date=September 2010}}</ref> that he "preached a thoroughgoing materialist doctrine: good deeds and charity gained a man nothing in the end. His body dissolved into the primary elements at death, no matter what he had or had not done. Nothing remained. Good and evil, charity and compassion were all irrelevant to a man's fate."		[[Damodar Dharmanand Kosambi\|D. D. Kosambi]], who elsewhere<ref>[[Damodar Dharmanand Kosambi\|DD Kosambi]] (1956){{Page needed\|date=September 2010}}</ref> calls Ajita a proto-materialist, notes<ref>[[Damodar Dharmanand Kosambi\|DD Kosambi]] (1965){{Page needed\|date=September 2010}}</ref> that he "preached a thoroughgoing materialist doctrine: good deeds and charity gained a man nothing in the end. His body dissolved into the primary elements at death, no matter what he had or had not done. Nothing remained. Good and evil, charity and compassion were all irrelevant to a man's fate."

Line 45:		Line 45:

	[[Category:6th-century BC Indian philosophers]]		[[Category:6th-century BC Indian philosophers]]
	~~[[Category:Ancient Indian materialist philosophers]]~~
	[[Category:Atheist philosophers]]		[[Category:Atheist philosophers]]
	[[Category:Indian materialists]]		[[Category:Indian materialists]]

UpdateBot: robot: Update article (please report if you notice any mistake or error in this edit)

2022-01-12T09:09:39Z

robot: Update article (please report if you notice any mistake or error in this edit)

← Older revision		Revision as of 14:39, 12 January 2022
Line 1:		Line 1:
	{{short description\|Indian materialist philosopher}}{{Infobox philosopher\|region=[[Indian philosophy]]\|birth_date=6th century BCE\|era=[[Śramaṇa\|Sramana Movement]]\|notable_ideas=*Ucchedavada (the Doctrine of Annihilation after death)		{{short description\|Indian materialist philosopher}}{{Infobox philosopher\|region=[[Indian philosophy]]\|birth_date=6th century BCE\|era=[[Śramaṇa\|Sramana Movement]]\|notable_ideas=*Ucchedavada (the Doctrine of Annihilation after death)
	*Tam-Jivam-tam-sariram-vada (the doctrine of identity of the soul and body)\|school_tradition=[[Charvaka~~\|Charvak~~]]}}'''Ajita Kesakambali''' ({{lang-sa\|अजित केशकंबली}}; {{zh\|c=阿耆多翅舍欽婆羅\|p=Ā-qí-duō chì-shě-qīn-pó-luó}}) was an ancient [[India]]n [[philosopher]] in the 6th century BC.<ref>{{cite web\|url=https://indianexpress.com/article/explained/govind-pansare-mm-kalburgi-gauri-lankesh-murder-5316465/\|title=Indian rationalism, Charvaka to Narendra Dabholkar}}</ref> He is considered to be the first known proponent of [[Indian philosophy\|Indian]] [[materialism]], and forerunner to the [[Charvaka]] school. He was probably a contemporary of the [[Gautama Buddha\|Buddha]] and [[Mahavira]]. It has frequently been noted that the doctrines of the [[Lokayata]] school were considerably drawn from Ajita's teachings.		*Tam-Jivam-tam-sariram-vada (the doctrine of identity of the soul and body)\|school_tradition=[[Charvaka]]}}'''Ajita Kesakambali''' ({{lang-sa\|अजित केशकंबली}}; {{zh\|c=阿耆多翅舍欽婆羅\|p=Ā-qí-duō chì-shě-qīn-pó-luó}}) was an ancient [[India]]n [[philosopher]] in the 6th century BC.<ref>{{cite web\|url=https://indianexpress.com/article/explained/govind-pansare-mm-kalburgi-gauri-lankesh-murder-5316465/\|title=Indian rationalism, Charvaka to Narendra Dabholkar}}</ref> He is considered to be the first known proponent of [[Indian philosophy\|Indian]] [[materialism]], and forerunner to the [[Charvaka]] school. He was probably a contemporary of the [[Gautama Buddha\|Buddha]] and [[Mahavira]]. It has frequently been noted that the doctrines of the [[Lokayata]] school were considerably drawn from Ajita's teachings.{{Hedonism}}

	There is no evidence to support that Kesamkambali was a hedonist, because he led a very simple life. He wore a garment made of hair and lived an ascetic lifestyle. He did not wear precious ornaments, did not surround himself with beautiful women, and did not live in gluttony.{{fact\|date=May 2021}} Hedonism was used as a "straw man" argument by opponents of Charvaka.{{fact\|date=May 2021}}

	{{Hedonism}}

	==Philosophy==		==Philosophy==

>Kanatonian: Again excessive request for citations, when just one would do at the end of the paragraph.

2021-09-21T16:31:35Z

Again excessive request for citations, when just one would do at the end of the paragraph.

← Older revision		Revision as of 22:01, 21 September 2021
Line 2:		Line 2:
	*Tam-Jivam-tam-sariram-vada (the doctrine of identity of the soul and body)\|school_tradition=[[Charvaka\|Charvak]]}}'''Ajita Kesakambali''' ({{lang-sa\|अजित केशकंबली}}; {{zh\|c=阿耆多翅舍欽婆羅\|p=Ā-qí-duō chì-shě-qīn-pó-luó}}) was an ancient [[India]]n [[philosopher]] in the 6th century BC.<ref>{{cite web\|url=https://indianexpress.com/article/explained/govind-pansare-mm-kalburgi-gauri-lankesh-murder-5316465/\|title=Indian rationalism, Charvaka to Narendra Dabholkar}}</ref> He is considered to be the first known proponent of [[Indian philosophy\|Indian]] [[materialism]], and forerunner to the [[Charvaka]] school. He was probably a contemporary of the [[Gautama Buddha\|Buddha]] and [[Mahavira]]. It has frequently been noted that the doctrines of the [[Lokayata]] school were considerably drawn from Ajita's teachings.		*Tam-Jivam-tam-sariram-vada (the doctrine of identity of the soul and body)\|school_tradition=[[Charvaka\|Charvak]]}}'''Ajita Kesakambali''' ({{lang-sa\|अजित केशकंबली}}; {{zh\|c=阿耆多翅舍欽婆羅\|p=Ā-qí-duō chì-shě-qīn-pó-luó}}) was an ancient [[India]]n [[philosopher]] in the 6th century BC.<ref>{{cite web\|url=https://indianexpress.com/article/explained/govind-pansare-mm-kalburgi-gauri-lankesh-murder-5316465/\|title=Indian rationalism, Charvaka to Narendra Dabholkar}}</ref> He is considered to be the first known proponent of [[Indian philosophy\|Indian]] [[materialism]], and forerunner to the [[Charvaka]] school. He was probably a contemporary of the [[Gautama Buddha\|Buddha]] and [[Mahavira]]. It has frequently been noted that the doctrines of the [[Lokayata]] school were considerably drawn from Ajita's teachings.

	There is no evidence~~{{citation needed\|date=July 2018}}~~ to support that Kesamkambali was a hedonist, because he led a very simple life.~~{{fact\|date=May 2021}}~~ He wore a garment made of hair and lived an ascetic lifestyle.~~{{fact\|date=May 2021}}~~ He did not wear precious ornaments, did not surround himself with beautiful women, and did not live in gluttony.{{fact\|date=May 2021}} Hedonism was used as a "straw man" argument by opponents of Charvaka.{{fact\|date=May 2021}}		There is no evidence to support that Kesamkambali was a hedonist, because he led a very simple life. He wore a garment made of hair and lived an ascetic lifestyle. He did not wear precious ornaments, did not surround himself with beautiful women, and did not live in gluttony.{{fact\|date=May 2021}} Hedonism was used as a "straw man" argument by opponents of Charvaka.{{fact\|date=May 2021}}

	{{Hedonism}}		{{Hedonism}}
Line 12:		Line 12:

	===From Buddhist sources===		===From Buddhist sources===
	According to a Buddhist legend~~{{citation needed\|date=December 2013}},~~ Ajita wore a blanket of human hair (''Kesakambali'' in Sanskrit means "with the hair blanket"), "which is described as being the most miserable garment. It was cold in cold weather, and hot in the hot, foul smelling and uncouth".<ref name="Bhaskar 1972">Bhaskar (1972){{Page needed\|date=September 2010}}</ref> ''Ajita'' means "unconquered", which implies that he was very argumentative.<ref name="ajita">{{cite book\|author=David J. Kalupahana\|title=Ethics in Early Buddhism\|url=https://books.google.com/books?id=wEN2-KyI4f4C&pg=PA18\|accessdate=6 September 2013\|date=January 1995\|publisher=University of Hawaii Press\|isbn=978-0-8248-1702-2\|page=18}}</ref>		According to a Buddhist legend Ajita wore a blanket of human hair (''Kesakambali'' in Sanskrit means "with the hair blanket"), "which is described as being the most miserable garment. It was cold in cold weather, and hot in the hot, foul smelling and uncouth".<ref name="Bhaskar 1972">Bhaskar (1972){{Page needed\|date=September 2010}}</ref> ''Ajita'' means "unconquered", which implies that he was very argumentative.<ref name="ajita">{{cite book\|author=David J. Kalupahana\|title=Ethics in Early Buddhism\|url=https://books.google.com/books?id=wEN2-KyI4f4C&pg=PA18\|accessdate=6 September 2013\|date=January 1995\|publisher=University of Hawaii Press\|isbn=978-0-8248-1702-2\|page=18}}</ref>

	According to an early Buddhist ~~source{{citation needed\|date=December 2013}}~~, Ajita Kesakambali argued that:		According to an early Buddhist sources, Ajita Kesakambali argued that:
	<blockquote>		<blockquote>
	There is no such thing as alms or sacrifice or offering. There is neither fruit nor result of good or evil deeds. A human being is built up of four elements. When he dies the earthly in him returns and relapses to the earth, the fluid to the water, the heat to the fire, the wind to the air, and his faculties pass into space. The four bearers, on the bier as a fifth, take his dead body away; till they reach the burning ground, men utter forth eulogies, but there his bones are bleached, and his offerings end in ashes. It is a doctrine of fools, this talk of gifts. It is an empty lie, mere idle talk, when men say there is profit herein. Fools and wise alike, on the dissolution of the body, are cut off, annihilated, and after death they are not.<ref>See: [[Thomas William Rhys Davids\|Rhys-Davids.T.W]]: ''Dialogues of the Buddha'', 1899 quoted in [[Debiprasad Chattopadhyaya\|Chattopadhyaya]] (1964/1993) pp.194</ref>		There is no such thing as alms or sacrifice or offering. There is neither fruit nor result of good or evil deeds. A human being is built up of four elements. When he dies the earthly in him returns and relapses to the earth, the fluid to the water, the heat to the fire, the wind to the air, and his faculties pass into space. The four bearers, on the bier as a fifth, take his dead body away; till they reach the burning ground, men utter forth eulogies, but there his bones are bleached, and his offerings end in ashes. It is a doctrine of fools, this talk of gifts. It is an empty lie, mere idle talk, when men say there is profit herein. Fools and wise alike, on the dissolution of the body, are cut off, annihilated, and after death they are not.<ref>See: [[Thomas William Rhys Davids\|Rhys-Davids.T.W]]: ''Dialogues of the Buddha'', 1899 quoted in [[Debiprasad Chattopadhyaya\|Chattopadhyaya]] (1964/1993) pp.194</ref>

imported>Wbm1058: Disambiguate Charvak to Charvaka using popups

2021-05-27T11:33:02Z

Disambiguate Charvak to Charvaka using popups

New page

{{short description|Indian materialist philosopher}}{{Infobox philosopher|region=[[Indian philosophy]]|birth_date=6th century BCE|era=[[Śramaṇa|Sramana Movement]]|notable_ideas=*Ucchedavada (the Doctrine of Annihilation after death)
*Tam-Jivam-tam-sariram-vada (the doctrine of identity of the soul and body)|school_tradition=[[Charvaka|Charvak]]}}'''Ajita Kesakambali''' ({{lang-sa|अजित केशकंबली}}; {{zh|c=阿耆多翅舍欽婆羅|p=Ā-qí-duō chì-shě-qīn-pó-luó}}) was an ancient [[India]]n [[philosopher]] in the 6th century BC.<ref>{{cite web|url=https://indianexpress.com/article/explained/govind-pansare-mm-kalburgi-gauri-lankesh-murder-5316465/|title=Indian rationalism, Charvaka to Narendra Dabholkar}}</ref> He is considered to be the first known proponent of [[Indian philosophy|Indian]] [[materialism]], and forerunner to the [[Charvaka]] school. He was probably a contemporary of the [[Gautama Buddha|Buddha]] and [[Mahavira]]. It has frequently been noted that the doctrines of the [[Lokayata]] school were considerably drawn from Ajita's teachings.

There is no evidence{{citation needed|date=July 2018}} to support that Kesamkambali was a hedonist, because he led a very simple life.{{fact|date=May 2021}} He wore a garment made of hair and lived an ascetic lifestyle.{{fact|date=May 2021}} He did not wear precious ornaments, did not surround himself with beautiful women, and did not live in gluttony.{{fact|date=May 2021}} Hedonism was used as a "straw man" argument by opponents of Charvaka.{{fact|date=May 2021}}

{{Hedonism}}

==Philosophy==
{{PaliCanonSamanaViews}}

Like those of [[Lokayata|Lokayatins]], nothing survives of Ajita's teachings in script, except some scattered references made by his opponents for the sake of refutation. Thus, due to the nature of these references, the basic framework of his philosophy has to be derived by filtering out obscure legends associated with him.

===From Buddhist sources===
According to a Buddhist legend{{citation needed|date=December 2013}}, Ajita wore a blanket of human hair (''Kesakambali'' in Sanskrit means "with the hair blanket"), "which is described as being the most miserable garment. It was cold in cold weather, and hot in the hot, foul smelling and uncouth".<ref name="Bhaskar 1972">Bhaskar (1972){{Page needed|date=September 2010}}</ref> ''Ajita'' means "unconquered", which implies that he was very argumentative.<ref name="ajita">{{cite book|author=David J. Kalupahana|title=Ethics in Early Buddhism|url=https://books.google.com/books?id=wEN2-KyI4f4C&pg=PA18|accessdate=6 September 2013|date=January 1995|publisher=University of Hawaii Press|isbn=978-0-8248-1702-2|page=18}}</ref>

According to an early Buddhist source{{citation needed|date=December 2013}}, Ajita Kesakambali argued that:
<blockquote>
There is no such thing as alms or sacrifice or offering. There is neither fruit nor result of good or evil deeds. A human being is built up of four elements. When he dies the earthly in him returns and relapses to the earth, the fluid to the water, the heat to the fire, the wind to the air, and his faculties pass into space. The four bearers, on the bier as a fifth, take his dead body away; till they reach the burning ground, men utter forth eulogies, but there his bones are bleached, and his offerings end in ashes. It is a doctrine of fools, this talk of gifts. It is an empty lie, mere idle talk, when men say there is profit herein. Fools and wise alike, on the dissolution of the body, are cut off, annihilated, and after death they are not.<ref>See: [[Thomas William Rhys Davids|Rhys-Davids.T.W]]: ''Dialogues of the Buddha'', 1899 quoted in [[Debiprasad Chattopadhyaya|Chattopadhyaya]] (1964/1993) pp.194</ref>
</blockquote>

According to the ''[[Brahmajala Sutta (Theravada)|Brahmajala Sutta]]'', Ajita propounded ''[[Ucchedavada]]'' (the Doctrine of Annihilation after death) and ''Tam-Jivam-tam-sariram-vada'' (the doctrine of identity of the soul and body), which denied the separate existence of an eternal soul.<ref name="Bhaskar 1972" /> The extent to which these doctrines, which were evidently inherited by [[Lokayata]], were found contemptible and necessary to be refuted in the [[idealism|idealist]], [[theist]] and [[religious]] literature of the time is a possible evidence of their popularity and, perhaps also, their philosophical sophistication.

===Modern interpretations===
[[Damodar Dharmanand Kosambi|D. D. Kosambi]], who elsewhere<ref>[[Damodar Dharmanand Kosambi|DD Kosambi]] (1956){{Page needed|date=September 2010}}</ref> calls Ajita a proto-materialist, notes<ref>[[Damodar Dharmanand Kosambi|DD Kosambi]] (1965){{Page needed|date=September 2010}}</ref> that he "preached a thoroughgoing materialist doctrine: good deeds and charity gained a man nothing in the end. His body dissolved into the primary elements at death, no matter what he had or had not done. Nothing remained. Good and evil, charity and compassion were all irrelevant to a man's fate."

==See also==
* [[Ajivika]]
* [[Ajñana]]
* [[Makkhali Gosala]]
* [[Pakudha Kaccayana]]
* [[Purana Kassapa]]
* [[Shramana]]

==Notes==
{{reflist}}

==References==
* Bhaskar, [[Bhagchandra Jain]], ''Jainism in Buddhist Literature'' (Alok Prakashan, Nagpur, 1972)
* [[Debiprasad Chattopadhyaya|Chattopadhyaya, Debiprasad]], ''Indian Philosophy'' (People's Publishing House, New Delhi, 1964, 7th Edition: 1993)
* [[Damodar Dharmanand Kosambi|Kosambi, DD]], ''An Introduction to the Study of Indian History'' (Popular Prakashan, Mumbai, India, 1956)
* [[Damodar Dharmanand Kosambi|Kosambi, DD]], ''The Culture and Civilisation of Ancient India in Historical Outline'' (Routledge & Kegan Paul, London, 1965)
* Ñāṇamoli, Bhikkhu (trans.) and [[Bhikkhu Bodhi|Bodhi, Bhikkhu]] (ed.), ''The Middle-Length Discourses of the Buddha: A Translation of the Majjhima Nikāya'' (Wisdom Publications, Boston, 2001) {{ISBN|0-86171-072-X}}.
* [[Thanissaro Bhikkhu]] (trans.) ''Samaññaphala Sutta: The Fruits of the Contemplative Life'' (DN 2) (1997) Available on-line at http://www.accesstoinsight.org/tipitaka/dn/dn.02.0.than.html.
* Walshe, Maurice O'Connell (trans.), ''The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya'' (Wisdom Publications, Somerville, MA, 1995) {{ISBN|0-86171-103-3}}.

{{Belief systems}}

{{authority control}}

[[Category:6th-century BC Indian philosophers]]
[[Category:Ancient Indian materialist philosophers]]
[[Category:Atheist philosophers]]
[[Category:Indian materialists]]