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Although Charvaka doctrine had disappeared by the end of the medieval period, its onetime importance is confirmed by the lengthy attempts to refute it found in both Buddhist and orthodox Hindu philosophical texts, which also constitute the main sources for knowledge of the doctrine.

Charvaka, also called Lokayata (Sanskrit: Worldly Ones), a quasi-philosophical Bharat's school of materialists who rejected the notion of an afterworld, karma, liberation (''moksha''), the authority of the sacred scriptures, the Vedas, and the immortality of the self. Of the recognized means of knowledge (''pramana''), the Charvaka recognized only direct perception (''anubhava''). Sources critical of the school depict its followers as hedonists advocating a policy of total opportunism; they are often described as addressing princes, whom they urged to act exclusively in their own self-interest, thus providing the intellectual climate in which a text such as Kautilya’s ''Arthashastra''(The Science of Material Gain) could be written.  

Charvaka (IAST: Cārvāka), originally known as Lokāyata and Bṛhaspatya, '''is the ancient school of Indian materialism'''. The School of Charvaka (those of sweet-talk) or Lokayata (those of the world) pre-dates the Buddha and Mahavira; and has a

Charvaka (IAST: Cārvāka), originally known as Lokāyata and Bṛhaspatya, '''is the ancient school of Bharat's materialism'''. The School of Charvaka (those of sweet-talk) or Lokayata (those of the world) has a

history of nearly about three thousand years. Thus, the various schools of

history of nearly about three thousand years. Thus, the various schools of

materialism or rationalism which denied a surviving soul and refused to believe

materialism or rationalism which denied a surviving soul and refused to believe

Buddha. The Charvaka was prominent among the materialist schools of the sixth

Buddha. The Charvaka was prominent among the materialist schools of the sixth

century BCE. The influence of this heterodox doctrine is seen in other spheres

century BCE. The influence of this heterodox doctrine is seen in other spheres

of Indian thought.

of Bharat's thought.

* Charvaka holds direct perception as proper sources of knowledge hence they rule out ‘inference’ and ‘testimony’ as the source and criterion of knowledge.

* Charvaka holds direct perception as proper sources of knowledge hence they rule out ‘inference’ and ‘testimony’ as the source and criterion of knowledge.

* Its philosophy embraces philosophical skepticism and rejects Vedas, Vedic ritualism and supernaturalism.

* Its philosophy embraces philosophical skepticism and rejects Vedas, Vedic ritualism and supernaturalism.

The most prominent member of this school during the time of the Buddha was a man named Ajita Kesakambali (Ajita of the Hair Blanket), whose ideas are summarized in a Buddhist Pali text known as Samannaphala Sutta, where he denies the doctrine of transmigration of the soul.

The most prominent member of this school during the time of the Buddha was a man named Ajita Kesakambali (Ajita of the Hair Blanket), whose ideas are summarized in a Buddhist Pali text known as Samannaphala Sutta, where he denies the doctrine of transmigration of the soul.

According to D. Chattopadhyaya, from about 10th century B. C. to the beginning of Christian era, when slave system was developing, Indian materialistic philosophy including Lokãyata very much developed as a popular system of philosophy and did exert great iufluence among the traders, craftsmen and other lower castes of the then Indian society.   

'''According to D. Chattopadhyaya, from about 10th century B. C. to the beginning of Christian era, when slave system was developing, Bharat's materialistic philosophy including Lokãyata very much developed as a popular system of philosophy and did exert great iufluence among the traders, craftsmen and other lower castes of the then Bharat's society.'''  

The dictionary meaning of Lokāyata (लोकायत) signifies "directed towards, aiming at the world, worldly".

The dictionary meaning of Lokāyata (लोकायत) signifies "directed towards, aiming at the world, worldly".

In early to mid 20th century literature, the etymology of Lokayata has been given different interpretations, in part because the primary sources are unavailable, and the meaning has been deduced from divergent secondary literature. The name Lokāyata, for example, is found in Chanakya's Arthashastra, which refers to three ānvīkṣikīs (अन्वीक्षिकी, literally, examining by reason, logical philosophies) – Yoga, Samkhya and Lokāyata.  

In early to mid 20th century literature, the etymology of Lokayata has been given different interpretations, in part because the primary sources are unavailable, and the meaning has been deduced from divergent secondary literature. The name Lokāyata, for example, is found in Chanakya's Arthashastra, which refers to three ānvīkṣikīs (अन्वीक्षिकी, literally, examining by reason, logical philosophies) – Yoga, Samkhya and Lokāyata.  

In 8th century CE Jaina literature, Saddarsanasamuccaya by Haribhadra, Lokayata is stated to be the Hindu school where there is "no God, no samsara (rebirth), no karma, no duty, no fruits of merit, no sin."

In 8th century CE Jaina literature, Saddarsanasamuccaya by Haribhadra, Lokayata is stated to be the Hindu school where there is "no God, no samsara (rebirth), no karma, no duty, no fruits of merit, no papa."

 

The Buddhist Sanskrit work Divyavadana (ca. 200–350 CE) mentions Lokayata, where it is listed among subjects of study, and with the sense of "technical logical science". Shantarakshita and Adi Shankara use the word lokayata to mean materialism, with the latter using the term Lokāyata, not Charvaka. The terms Lokayata and Brhaspatya have been used interchangeably for the Charvaka philosophy of materialism.

The Buddhist Sanskrit work Divyavadana (ca. 200–350 CE) mentions Lokayata, where it is listed among subjects of study, and with the sense of "technical logical science". Shantarakshita and Adi Shankara use the word lokayata to mean materialism, with the latter using the term Lokāyata, not Charvaka. The terms Lokayata and Brhaspatya have been used interchangeably for the Charvaka philosophy of materialism.

== Origin of Lokayata or Charvakas ==

== Origin of Lokayata or Charvakas ==

The tenets of the Charvaka atheistic doctrines can be traced to the relatively later composed layers of the Rigveda, while substantial discussions on the Charvaka is found in post-Vedic literature.  

The tenets of the Charvaka atheistic doctrines can be traced to the relatively later composed layers of the Rigveda, while substantial discussions on the Charvaka is found i'''n post-Vedic literature'''.  

The primary literature of Charvaka, such as the Brhaspati Sutra is missing or lost. Its theories and development has been compiled from historic secondary literature such as those found in the shastras (such as the Arthashastra), sutras and the epics (the Mahabharata and Ramayana) of Hinduism as well as from the dialogues of Gautama Buddha and Jain literature. These sutras predate 150 BC, because they are mentioned in the Mahābhāṣya (7.3.45).

The primary literature of Charvaka, such as the Brhaspati Sutra is missing or lost. Its theories and development has been compiled from historic secondary literature such as those found in the shastras (such as the Arthashastra), sutras and the epics (the Mahabharata and Ramayana) of Hinduism as well '''as from the dialogues of Gautama Buddha and Jain literature'''. These sutras predate 150 BC, because they are mentioned in the Mahābhāṣya (7.3.45).

Lokãyata was the oldest heterodox system in India and certainly pre-Jain and pre-Buddhistic. Several references to Lokãyata are available in the oldest texts of Jain and Buddhist literature. The Sütra-krtanga and the Bhagavati Sütra ( V Section ) of Jain literature, and the Samanna-phala-sutra , the Mahãvibhãsã-sãstra , the Mahâyâna-nirvâna sutra and the Lankävatära-sütra of Buddhist literature contain valuable information regarding Lokãyata.  

'''Lokãyata was the oldest heterodox system in India and certainly pre-Jain and pre-Buddhistic. Several references to Lokãyata are available in the oldest texts of Jain and Buddhist literature. The Sütra-krtanga and the Bhagavati Sütra ( V Section ) of Jain literature, and the Samanna-phala-sutra , the Mahãvibhãsã-sãstra , the Mahâyâna-nirvâna sutra and the Lankävatära-sütra of Buddhist literature contain valuable information regarding Lokãyata.'''

The Upãnga literature is equally important in Jainism. In the Räyapasenaiya-sütra, Mahãvlra narrates a story of an ancient king Paesi ( Pradesï ) of Kekaya Pradesa who was unrighteousness personified. The discussion between Paesi and Kesisramana, a follower of Parsvanatha, testifies that even before Mahavira, during the  period of Parsvanatha, the materialistic philosophy of Lokayata (Nastika vada) was popular in ancient India.  Lokayata in Ancient India and China a paper by Rasik Vihari Joshi outlines the three other references to prove that Buddhist literature was also fully familar with Lokäyata.

The Upãnga literature is equally important in Jainism. In the Räyapasenaiya-sütra, Mahãvlra narrates a story of an ancient king Paesi ( Pradesï ) of Kekaya Pradesa who was unrighteousness personified. The discussion between Paesi and Kesisramana, a follower of Parsvanatha, testifies that even before Mahavira, during the  period of Parsvanatha, the materialistic philosophy of Lokayata (Nastika vada) was popular in ancient India.  Lokayata in Ancient India and China a paper by Rasik Vihari Joshi outlines the three other references to prove that Buddhist literature was also fully familar with Lokäyata.

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.

# Since the Charvaka admitted only the immediate evidence of the senses, it accepted only four elements ('''''bhutas''''') – earth, water, fire, air; and denied the fifth the '''''akasha''''', space.It also refused to accept the idea of a soul or an atman as a surviving entity, for the reason their existence cannot be perceived.

# Since the Charvaka admitted only the immediate evidence of the senses, it accepted only four elements ('''''bhutas''''') – earth, water, fire, air; and denied the fifth the '''''akasha''''', space.It also refused to accept the idea of a soul or an atman as a surviving entity, for the reason their existence cannot be perceived.

# Since memory, feelings, senses and life exist only in body, and not outside the body, they are simply attributes of body.  

# Since memory, feelings, senses and life exist only in body, and not outside the body, they are simply attributes of body.  

# The theory of action cannot be proved. There is no result of good or bad actions. Who knows for certain that next birth and next world exist ? Who knows that good and bad actions result in happiness and unhappiness ? We daily experience that sinful persons prosper and enjoy in this world.  

# The theory of action cannot be proved. There is no result of good or bad actions. Who knows for certain that next birth and next world exist ? Who knows that good and bad actions result in happiness and unhappiness ? We daily experience that papi (पापी) persons prosper and enjoy in this world.  

# Nature alone is responsible for all happenings without any God. World is self -existent. '''''savabhavamjagathahkaaranamaahu''''' – the evolution is caused by natural laws ('''''svabhava''''' – inherent nature); and there is no need to look for a cause beyond nature ('''''nimtta-tara-nirapeksha''''').

# Nature alone is responsible for all happenings without any God. World is self -existent. '''''savabhavamjagathahkaaranamaahu''''' – the evolution is caused by natural laws ('''''svabhava''''' – inherent nature); and there is no need to look for a cause beyond nature ('''''nimtta-tara-nirapeksha''''').

# Only this perceptible world is real, rest is unreal. Body is life. There is no other life after the death of body. As regards Moksha, it remarked that death is the only liberation- '''''Maranameva mokshaha'''''.

# Only this perceptible world is real, rest is unreal. Body is life. There is no other life after the death of body. As regards Moksha, it remarked that death is the only liberation- '''''Maranameva mokshaha'''''.

# All beings are created by male and female sexes.  

# All beings are created by male and female sexes.  

# All men are equal. There is no purity or superiority of caste. Social equality is the supreme philosophy. Lokãyata declared that there was no milk in the veins of a Brahmin and blood only in a Südra. Hence all are equal.

# All men are equal. There is no purity or superiority of caste. Social equality is the supreme philosophy. Lokãyata declared that there was no milk in the veins of a Brahmin and blood only in a Südra. Hence all are equal.

This epistemological proposition of Charvakas was influential among various schools of in Indian philosophies, by demonstrating a new way of thinking and re-evaluation of past doctrines. Hindu, Buddhist and Jain scholars extensively deployed Charvaka insights on inference in rational re-examination of their own theories.

'''This epistemological proposition of Charvakas was influential among various schools of in Bharat's philosophies, by demonstrating a new way of thinking and re-evaluation of past doctrines. Hindu, Buddhist and Jain scholars extensively deployed Charvaka insights on inference in rational re-examination of their own theories.'''

== Comparison with other schools of Hinduism ==

== Comparison with other schools of Hinduism ==

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;

When once this frame of ours they burn,

When once this frame of ours they burn,

How shall it e'er again return?''</blockquote>

How shall it e'er again return?''"</blockquote>

Ain-i-Akbari, a record of the Mughal Emperor Akbar's court, mentions a symposium of philosophers of all faiths held in 1578 at Akbar's insistence. In the text, the Mughal historian Abu'l-Fazl Mubarak summarizes Charvaka philosophy as "unenlightened" and that their literature as "lasting memorials to their ignorance". He notes that Charvakas considered paradise as "the state in which man lives as he chooses, without control of another", while hell as "the state in which he lives subject to another's rule". On state craft, Charvakas believe, states Mubarak, that it is best when "knowledge of just administration and benevolent government" is practiced.

Ain-i-Akbari, a record of the Mughal Emperor Akbar's court, '''mentions a symposium of philosophers of all faiths held in 1578 at Akbar's insistence'''. In the text, the Mughal historian Abu'l-Fazl Mubarak summarizes Charvaka philosophy as "unenlightened" and that their literature as "lasting memorials to their ignorance". He notes that Charvakas considered paradise as "the state in which man lives as he chooses, without control of another", while hell as "the state in which he lives subject to another's rule". On state craft, Charvakas believe, states Mubarak, that it is best when "knowledge of just administration and benevolent government" is practiced.

Sanskrit poems and plays like the Naiṣadha-carita, Prabodha-candrodaya, Āgama-dambara, Vidvanmoda-taraṅgiṇī and Kādambarī contain representations of the Charvaka thought. However, the authors of these works were thoroughly opposed to materialism and tried to portray the Charvaka in unfavourable light. Therefore, their works should only be accepted critically.

Sanskrit poems and plays like the Naiṣadha-carita, Prabodha-candrodaya, Āgama-dambara, Vidvanmoda-taraṅgiṇī and Kādambarī contain representations of the Charvaka thought. However, the authors of these works were thoroughly opposed to materialism and tried to portray the Charvaka in unfavourable light. Therefore, their works should only be accepted critically.

== Controversy on reliability of sources ==

== Controversy on reliability of sources ==

Bhattacharya states that the claims against Charvaka of hedonism, lack of any morality and ethics and disregard for spirituality is from texts of competing religious philosophies (Buddhism, Jainism and Hinduism), Its primary sources, along with commentaries by Charvaka scholars is missing or lost. This reliance on indirect sources raises the question of reliability and whether there was a bias and exaggeration in representing the views of Charvakas. Bhattacharya points out that multiple manuscripts are inconsistent, with key passages alleging hedonism and immorality missing in many manuscripts of the same text.

Bhattacharya states that the claims against Charvaka of hedonism, lack of any morality and ethics and disregard for adhyatmikity '''is from texts of competing religious philosophies (Buddhism, Jainism and Hinduism)''', '''Its primary sources, along with commentaries by Charvaka scholars is missing or lost.''' This reliance on indirect sources raises the question of reliability and whether there was a bias and exaggeration in representing the views of Charvakas. '''<u>Bhattacharya points out that multiple manuscripts are inconsistent, with key passages alleging hedonism and immorality missing in many manuscripts of the same text.</u>'''

Buddhists, Jains, Advaita Vedantins and Nyāya philosophers considered the Charvakas as one of their opponents and tried to refute their views. These refutations are indirect sources of Charvaka philosophy. The arguments and reasoning approach Charvakas deployed were significant that they continued to be referred to, even after all the authentic Charvaka/Lokāyata texts had been lost. However, the representation of the Charvaka thought in these works is not always firmly grounded in first-hand knowledge of Charvaka texts and should be viewed critically.

Buddhists, Jains, Advaita Vedantins and Nyāya philosophers considered the Charvakas as one of their opponents and tried to refute their views. These refutations are indirect sources of Charvaka philosophy. The arguments and reasoning approach Charvakas deployed were significant that they continued to be referred to, even after all the authentic Charvaka/Lokāyata texts had been lost. However, the representation of the Charvaka thought in these works is not always firmly grounded in first-hand knowledge of Charvaka texts and should be viewed critically.

== Notes ==

== References ==

# (Radhakrishnan 1957, pp. 187, 227–234);

# (Radhakrishnan 1957, pp. 187, 227–234);

# V.V. Raman (2012), Hinduism and Science: Some Reflections, Zygon - Journal of Religion and Science, 47(3): "Aside from nontheistic schools like the Samkhya, there have also been explicitly atheistic schools in the Hindu tradition. One virulently anti-supernatural system is/was the so-called Charvaka school.", doi:10.1111/j.1467-9744.2012.01274.x

# V.V. Raman (2012), Hinduism and Science: Some Reflections, Zygon - Journal of Religion and Science, 47(3): 549–574, Quote (page 557): "Aside from nontheistic schools like the Samkhya, there have also been explicitly atheistic schools in the Hindu tradition. One virulently anti-supernatural system is/was the so-called Charvaka school.", doi:10.1111/j.1467-9744.2012.01274.x

# '''Ramkrishna Bhattacharya (2011), Studies on the Cārvāka/Lokāyata, Anthem Press, <nowiki>ISBN 978-0857284334</nowiki>,'''

# Ramkrishna Bhattacharya (2011), Studies on the Cārvāka/Lokāyata, Anthem Press, <nowiki>ISBN 978-0857284334</nowiki>, pages 26-29

# '''MM Kamal (1998), The Epistemology of the Cārvāka Philosophy, Journal of Bharat's and Buddhist Studies, 46(2): 13-16'''

# Johannes Quack (2014), Disenchanting India: Organized Rationalism and Criticism of Religion in India, Oxford University Press, <nowiki>ISBN 978-0199812615</nowiki>, page 50 with footnote 3

# '''KN Tiwari (1998), Classical Bharat's Ethical Thought, Motilal Banarsidass, <nowiki>ISBN 978-8120816077</nowiki>, Quote: "Of the three heterodox systems, the remaining one, the Cārvāka system, is a Hindu system.";'''

# N. V. Isaeva (1 January 1993). Shankara and Bharat's Philosophy. SUNY Press. p. 27. <nowiki>ISBN 978-0-7914-1281-7</nowiki>. Retrieved 31 December 2013.

# Sharma, Chandradhar (1987). A critical survey of Bharat's philosophy (Reprinted. ed.). Delhi''': M. Banarsidass. p. 40. <nowiki>ISBN 9788120803657</nowiki>. Retrieved 7 July 2015. all MB texts R suspect as he is used BY Indologists like wendy doniger'''

# Chattopadhyaya, Debiprasad (1992). Lokayata: A Study in Ancient Bharat's Materialism (7th ed.). New Delhi: People's Publishing House. p. 1. <nowiki>ISBN 81-7007-006-6</nowiki>.

# a b c d e f g h i MM Kamal (1998), The Epistemology of the Cārvāka Philosophy, Journal of Indian and Buddhist Studies, 46(2): 13-16

# (Radhakrishnan 1957, pp. 1–3, Contents)

# KN Tiwari (1998), Classical Indian Ethical Thought, Motilal Banarsidass, <nowiki>ISBN 978-8120816077</nowiki>, page 67; Quote: "Of the three heterodox systems, the remaining one, the Cārvāka system, is a Hindu system.";

# Bill Cooke (2005), Dictionary of Atheism, Skepticism, and Humanism, <nowiki>ISBN 978-1591022992</nowiki>, page 84;

# a b N. V. Isaeva (1 January 1993). Shankara and Indian Philosophy. SUNY Press. p. 27. <nowiki>ISBN 978-0-7914-1281-7</nowiki>. Retrieved 31 December 2013.

# Sharma, Chandradhar (1987). A critical survey of Indian philosophy (Reprinted. ed.). Delhi: M. Banarsidass. p. 40. <nowiki>ISBN 9788120803657</nowiki>. Retrieved 7 July 2015.

# Chattopadhyaya, Debiprasad (1992). Lokayata: A Study in Ancient Indian Materialism (7th ed.). New Delhi: People's Publishing House. p. 1. <nowiki>ISBN 81-7007-006-6</nowiki>.

# Haribhadrasūri (Translator: M Jain, 1989), Saddarsanasamuccaya, Asiatic Society, OCLC 255495691

# Haribhadrasūri (Translator: M Jain, 1989), Saddarsanasamuccaya, Asiatic Society, OCLC 255495691

# CV Vaidya (2001). Epic India, Or, India as Described in the Mahabharata and the Ramayana. Asian Educational Services. p. 503. <nowiki>ISBN 978-81-206-1564-9</nowiki>. Quote: These atheistical doctrines existed from the earliest times as their traces are visible even in the Rigveda in some hymns of which Prof Max Muller pointed out the curious traces of an incipient scepticism. (...) Two things are therefore clear that the Brihaspatya tenets also called Charvaka tenets are of a very old standing..."# Ramkrishna Bhattacharya (2013), The base text and its commentaries: Problem of representing and understanding the Charvaka / Lokayata, Argument: Biannual Philosophical Journal, Issue 1, Volume 3

# A. K. Sinha (1994), Traces of Materialism in Early Vedic Thought: A Study, Annals of the Bhandarkar Oriental Research Institute, Vol. 75, No. 1/4

# Bhattacharya, Ramkrishna. Materialism in India: A Synoptic View. Retrieved 27 July 2012.

# Ramkrishna Bhattacharya (2010), What the Cārvākas Originally Meant?, Journal of Bharat's Philosophy, 38(6)

# CV Vaidya (2001). Epic India, Or, India as Described in the Mahabharata and the Ramayana. Asian Educational Services. p. 503. <nowiki>ISBN 978-81-206-1564-9</nowiki>. Quote: These atheistical doctrines existed from the earliest times as their traces are visible even in the Rigveda in some hymns of which Prof Max Muller pointed out the curious traces of an incipient scepticism. (...) Two things are therefore clear that the Brihaspatya tenets also called Charvaka tenets are of a very old standing..."

# D Chatterjee (1977), Skepticism and Bharat's philosophy, Philosophy East and West, 27(2)

# Original Sanskrit version:Sarva-darsana-sangraha; English version: The Charvaka System with commentary by Madhava Acharya, Translators: Cowell and Gough (1882)

# Joshi, Dinkar. Glimpses of Bharat's Culture. Star Publications (P) Ltd, Delhi. P. 37. <nowiki>ISBN 81-7650-190-5</nowiki>.

# Shanti Parva, Chapter XXXIX The Mahabharata, KM Ganguli (Translator)

# Ramkrishna Bhattacharya (2013), The base text and its commentaries: Problem of representing and understanding the Charvaka / Lokayata, Argument: Biannual Philosophical Journal, Issue 1, Volume 3, pages 133-150

# Satischandra Chatterjee and Dhirendramohan Datta. An Introduction to Bharat's Philosophy. Eighth Reprint Edition. (University of Calcutta: 1984)

# A. K. Sinha (1994), Traces of Materialism in Early Vedic Thought: A Study, Annals of the Bhandarkar Oriental Research Institute, Vol. 75, No. 1/4, pages 235-241

# a b c d e Bhattacharya, Ramkrishna. Materialism in India: A Synoptic View. Retrieved 27 July 2012.

# Bhattacharya 2011, pp. 55–67.

# Ramkrishna Bhattacharya (2010), What the Cārvākas Originally Meant?, Journal of Indian Philosophy, 38(6): 529-542

# D Chatterjee (1977), Skepticism and Indian philosophy, Philosophy East and West, 27(2): 195-209

# a b Original Sanskrit version:Sarva-darsana-sangraha, pages 3-7; English version: The Charvaka System with commentary by Madhava Acharya, Translators: Cowell and Gough (1882), pages 5-9

# Joshi, Dinkar. Glimpses of Indian Culture. Star Publications (P) Ltd, Delhi. P. 37. <nowiki>ISBN 81-7650-190-5</nowiki>.

# Shanti Parva, Chapter XXXIX The Mahabharata, KM Ganguli (Translator), pages 121-122

# Satischandra Chatterjee and Dhirendramohan Datta. An Introduction to Indian Philosophy. Eighth Reprint Edition. (University of Calcutta: 1984). p. 55.

# Bhatta, Jayarashi. Tattvopaplavasimha (Status as a Carvaka text disputed)

# Bhatta, Jayarashi. Tattvopaplavasimha (Status as a Carvaka text disputed)

# Bhattacharya, Ramakrishna (2002). "Cārvāka Fragments: A New Collection". Journal of Bharat's Philosophy. 30 (6)

# Bhattacharya, Ramakrishna (2002). "Cārvāka Fragments: A New Collection". Journal of Indian Philosophy. 30 (6): 597–640.

# '''Chattopadhyaya, Debiprasad (1959) Lokayata: A Study in Ancient Bharat's Materialism. New Delhi: People's Publishing House.'''

# Chattopadhyaya, Debiprasad (1959) Lokayata: A Study in Ancient Indian Materialism. New Delhi: People's Publishing House.

# '''Chattopadhyaya, Debiprasad (1964) Bharat's Philosophy: A Popular Introduction. New Delhi: People's Pub. House.'''

# Chattopadhyaya, Debiprasad (1964) Indian Philosophy: A Popular Introduction. New Delhi: People's Pub. House.

# '''Chattopadhyaya, Debiprasad (1994). Carvaka/Lokayata: An Anthology of Source Materials and Some Recent Studies. New Delhi: People's Publishing House.'''

# Chattopadhyaya, Debiprasad (1994). Carvaka/Lokayata: An Anthology of Source Materials and Some Recent Studies. New Delhi: People's Publishing House.

# Cowell, E. B.; Gough, A. E. (2001). The Sarva-Darsana-Samgraha or Review of the Different Systems of Hindu Philosophy: Trubner's Oriental Series (Partial Translation). Taylor & Francis. <nowiki>ISBN 978-0-415-24517-3</nowiki>.

# Gokhale, Pradeep P. The Cārvāka Theory of Pramāṇas: A Restatement, Philosophy East and West (1993).

# Gokhale, Pradeep P. The Cārvāka Theory of Pramāṇas: A Restatement, Philosophy East and West (1993).

# Koller, John M. Skepticism in Early Indian Thought, Philosophy East and West (1977).

# '''Koller, John M. Skepticism in Early Bharat's Thought, Philosophy East and West (1977).'''

# Nambiar, Sita Krishna (1971). Prabodhacandrodaya of Krsna Misra. Delhi: Motilal Banarasidass.

# '''Nambiar, Sita Krishna (1971). Prabodhacandrodaya of Krsna Misra. Delhi: Motilal Banarasidass.'''

# Radhakrishnan, Sarvepalli and Moore, Charles (1957). A Source Book in Bharat's Philosophy. Princeton University Press. <nowiki>ISBN 0-691-01958-4</nowiki>.

# Radhakrishnan, Sarvepalli and Moore, Charles (1957). A Source Book in Indian Philosophy. Princeton University Press. <nowiki>ISBN 0-691-01958-4</nowiki>.

# Riepe, Dale (1964). The Naturalistic Tradition of Indian Thought (2nd ed.). Delhi: Motilal Banarsidass.

# Salunkhe, A. H. Aastikashiromani Chaarvaaka (in Marathi).

# Salunkhe, A. H. Aastikashiromani Chaarvaaka (in Marathi).

# Schermerhorn, R. A. When Did Indian Materialism Get Its Distinctive Titles?, Journal of the American Oriental Society (1930).

# '''Sen, Amartya (2005). The Argumentative Bharat's: Writings on Bharat's History, Culture and Identity. London: Allen Lane. <nowiki>ISBN 0-7139-9687-0</nowiki>.'''

# Sen, Amartya (2005). The Argumentative Indian: Writings on Indian History, Culture and Identity. London: Allen Lane. <nowiki>ISBN 0-7139-9687-0</nowiki>.

# '''Jayarāśi, a 9th-century Bharat's philosopher associated with Cārvāka / Lokāyata school, Stanford Encyclopedia of Philosophy (2011)'''

# External links[edit]

# '''Lokāyata/Cārvāka – Bharat's Materialism (Internet Encyclopedia of Philosophy)'''

# Jayarāśi, a 9th-century Indian philosopher associated with Cārvāka / Lokāyata school, Stanford Encyclopedia of Philosophy (2011)

[[Category:Darshanas]]

# Lokāyata/Cārvāka – Indian Materialism (Internet Encyclopedia of Philosophy)

# Materialism in India: A Synoptic View Ramkrishna Bhattacharya