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The earliest documented Charvaka scholar in India is Ajita Kesakambali. Although materialist schools existed before Charvaka, it was the only school which systematised materialist philosophy by setting them down in the form of aphorisms in the 6th century BC. There was a base text, a collection sūtras or aphorisms and several commentaries were written to explicate the aphorisms.

The earliest documented Charvaka scholar in India is Ajita Kesakambali. Although materialist schools existed before Charvaka, it was the only school which systematised materialist philosophy by setting them down in the form of aphorisms in the 6th century BC. There was a base text, a collection sūtras or aphorisms and several commentaries were written to explicate the aphorisms.

Its methodology of skepticism is included in the Ramayana, Ayodhya kanda, chapter 108, where Jabāli tries to persuade Rāma to accept the kingdom by using nāstika arguments (Rāma refutes him in chapter 109):<blockquote>''O, the highly wise! Arrive at a conclusion, therefore, that there is nothing beyond this Universe. Give precedence to that which meets the eye and turn your back on what is beyond our knowledge. (2.108.17)''"</blockquote>Profuse references are preserved in the Chinese versions of Buddhist writings. The Chinese Buddhist Dictionary entitled Yi-Qie-Jin-Yin-yi by Hui Lin translates M Lu-kã-ye-ti-kã " i.e. Lokäyatika as wicked doctrine. It is interesting to note that Dasa-bhumi-vibhãsã-sãstra translated into Chinese in the latter half of Chin Dynasty during 384-417 A. D. refers to Lokäyatika as Lu-ka- ye-jin " i. e. Lokãyata Sütra. This seems to be none else but Brhaspati Sütra. References to Lokãyata have been preserved in several Chinese writings also.

Its methodology of skepticism is included in the Ramayana, Ayodhya kanda, chapter 108, where Jabāli tries to persuade Rāma to accept the kingdom by using nāstika arguments (Rāma refutes him in chapter 109):<blockquote>"

''O, the highly wise! Arrive at a conclusion, therefore, that there is nothing beyond this Universe. Give precedence to that which meets the eye and turn your back on what is beyond our knowledge. (2.108.17)''"</blockquote>Profuse references are preserved in the Chinese versions of Buddhist writings. The Chinese Buddhist Dictionary entitled Yi-Qie-Jin-Yin-yi by Hui Lin translates M Lu-kã-ye-ti-kã " i.e. Lokäyatika as wicked doctrine. It is interesting to note that Dasa-bhumi-vibhãsã-sãstra translated into Chinese in the latter half of Chin Dynasty during 384-417 A. D. refers to Lokäyatika as Lu-ka- ye-jin " i. e. Lokãyata Sütra. This seems to be none else but Brhaspati Sütra. References to Lokãyata have been preserved in several Chinese writings also.

Charvaka was a living philosophy up to the 12th century in India's historical timeline, after which this system seems to have disappeared without leaving any trace.

Charvaka was a living philosophy up to the 12th century in India's historical timeline, after which this system seems to have disappeared without leaving any trace.

In the epic Mahabharata, Book 12 Chapter 39, a villain who dresses up like a scholar, self appoints himself as spokesperson for all scholars, and who then advises Yudhishthira to act unethically, is named Charvaka.

In the epic Mahabharata, Book 12 Chapter 39, a villain who dresses up like a scholar, self appoints himself as spokesperson for all scholars, and who then advises Yudhishthira to act unethically, is named Charvaka.

One of the widely studied references to the Charvaka philosophy is the Sarva-darśana-saṅgraha (etymologically all-philosophy-collection), a famous work of 14th century Advaita Vedanta philosopher Mādhava Vidyāraṇya from South India, which starts with a chapter on the Charvaka system. After invoking, in the Prologue of the book, the Hindu gods Shiva and Vishnu ("by whom the earth and rest were produced"), Vidyāraṇya asks, in the first chapter:<blockquote>''"but how can we attribute to the Divine Being the giving of supreme felicity, when such a notion has been utterly abolished by Charvaka, the crest-gem of the atheistic school, the follower of the doctrine of Brihaspati? The efforts of Charvaka are indeed hard to be eradicated, for the majority of living beings hold by the current refrain:

One of the widely studied references to the Charvaka philosophy is the Sarva-darśana-saṅgraha (etymologically all-philosophy-collection), a famous work of 14th century Advaita Vedanta philosopher Mādhava Vidyāraṇya from South India, which starts with a chapter on the Charvaka system. After invoking, in the Prologue of the book, the Hindu gods Shiva and Vishnu ("by whom the earth and rest were produced"), Vidyāraṇya asks, in the first chapter:<blockquote>"

''"but how can we attribute to the Divine Being the giving of supreme felicity, when such a notion has been utterly abolished by Charvaka, the crest-gem of the atheistic school, the follower of the doctrine of Brihaspati? The efforts of Charvaka are indeed hard to be eradicated, for the majority of living beings hold by the current refrain:

While life is yours, live joyously;

While life is yours, live joyously;