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Charvaka, also called Lokayata (Sanskrit: “Worldly Ones”), a quasi-philosophical Indian 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, also called Lokayata (Sanskrit: “Worldly Ones”), a quasi-philosophical Indian 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.  

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.

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 Dharmic philosophical texts, which also constitute the main sources for knowledge of the doctrine.

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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 Indian 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

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, 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.'''  

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".

== 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.

# 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 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.'''

== Comparison with other schools of Hinduism ==

== Comparison with other schools of Hinduism ==

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'''. '''AKBAR WAS A TERRORIST''' 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 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. '''<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.

== References ==

== References ==

# KN Tiwari (1998), Classical Indian 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.";

# KN Tiwari (1998), Classical Indian 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 Indian Philosophy. SUNY Press. p. 27. <nowiki>ISBN 978-0-7914-1281-7</nowiki>. Retrieved 31 December 2013.

# 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.

# Sharma, Chandradhar (1987). A critical survey of Indian 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 IOndologists like wendy doniger'''

# 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>.

# 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

# 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 Indian Philosophy. 30 (6)

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

# Chattopadhyaya, Debiprasad (1959) Lokayata: A Study in Ancient Indian 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) Indian 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.'''

# 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 Indian Thought, Philosophy East and West (1977).

# Radhakrishnan, Sarvepalli and Moore, Charles (1957). A Source Book in Indian 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>.

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

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

# Sen, Amartya (2005). The Argumentative Indian: Writings on Indian 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 Indian philosopher associated with Cārvāka / Lokāyata school, Stanford Encyclopedia of Philosophy (2011)

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

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

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