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Charvaka (IAST: Cārvāka), originally known as Lokāyata and Bṛhaspatya, is the ancient school of Indian materialism.  
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== परिचयः || Introduction ==
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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.
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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 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 Bharat's materialism'''. The School of Charvaka (those of sweet-talk) or Lokayata (those of the world) has a
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history of nearly about three thousand years. Thus, the various schools of
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materialism or rationalism which denied a surviving soul and refused to believe
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in its transmigration existed in ancient India even prior to the times of the
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Buddha. The Charvaka was prominent among the materialist schools of the sixth
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century BCE. The influence of this heterodox doctrine is seen in other spheres
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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.
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* Its philosophy embraces philosophical skepticism and rejects Vedas, Vedic ritualism and supernaturalism.[1][2]
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* Its philosophy embraces philosophical skepticism and rejects Vedas, Vedic ritualism and supernaturalism.
 
* Charvakas hold that Matter is the only reality and believe that matter has always existed and will always exist.  Matter is both the material and efficient cause of the universe
 
* Charvakas hold that Matter is the only reality and believe that matter has always existed and will always exist.  Matter is both the material and efficient cause of the universe
 
* This philosophy rejects the concept of gods and souls, as they are beyond perceptual experience. They also regard heaven and hell as non-existent as they are not perceivable. 
 
* This philosophy rejects the concept of gods and souls, as they are beyond perceptual experience. They also regard heaven and hell as non-existent as they are not perceivable. 
 
* Charvakas, believe that truth can be known only through the sense organs.  
 
* Charvakas, believe that truth can be known only through the sense organs.  
  
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== Founder - Brihaspati or Charvaka (will check) ==
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== Founder - Brhaspati ==
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Ajita Kesakambali is credited as the forerunner of the Charvakas,[3] while Brihaspati is usually referred to as the founder of Charvaka or Lokāyata philosophy.[4]
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Brihaspati is usually referred to as the founder of Charvaka or Lokāyata philosophy, while Ajita Kesakambali is credited as the forerunner of the Charvakas,   
  
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== Literature of Charvakas ==
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Unfortunately, the basic sources if this system are not available today, destroyed due to lack of royal patronage and due to influence of other philosophers. Much of the primary literature the Brhaspatya sutras (ca. 600 BCE), are missing or lost. Most references available in the present day is obtained through cross references scattered in Sanskrit literature. 
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Much of the primary literature of Charvaka, the Barhaspatya sutras (ca. 600 BCE), are missing or lost.[5]
 
  
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Its teachings have been compiled from historic secondary literature such as those found in the shastras, sutras and the Indian epic poetry as well as in the dialogues of Gautama Buddha and from Jain literature.[5][6]
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The Sütra-krtañga is one of the oldest and most important works of the Jain Agama Prakrt literature, Sílãnka, the oldest commentator of the Sutra - krtänga , has used four terms for Cãrvãka, viz. ( 1 ) Bärhaspatya ( 2 ) Lokãyata ( 3 ) Bhütavädin ( 4 ) Vãmamãrgin.
  
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One of the widely studied principles of Charvaka philosophy was its rejection of inference as a means to establish valid, universal knowledge, and metaphysical truths.[7][8] In other words, the Charvaka epistemology states that whenever one infers a truth from a set of observations or truths, one must acknowledge doubt; inferred knowledge is conditional.[9]
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== Etymology of Charvaka ==
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The etymology of Charvaka (Sanskrit: चार्वाक) is uncertain. The term " Lokãyata » is made of two Sanskrit words, viz. loka and äyata i.e. " world view" or " life view " or " view prevalent among people ". Lokãyata was also known as Cãrvãka who was a disciple of Brhaspati.
  
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Charvaka is categorized as a heterodox school of Indian philosophy.[10][11] It is considered an example of atheistic schools in the Hindu tradition.[12][13][14]
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Bhattacharya notes that the word Charvaka is of irregular construction, as cara as an adjective means "agreeable, pleasant", but as a noun is another name of Brihaspati, and both derivations are plausible.
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The etymology of Charvaka (Sanskrit: चार्वाक) is uncertain. Some believe it to mean "agreeable speech" or pejoratively, "sweet-tongued" (from Sanskrit's cāru "agreeable" and vāk "speech"). Others contend that it derives from the root charv meaning to eat possibly alluding to the philosophy's hedonistic precepts of "eat, drink, and be merry".[15] Yet another theory believes it to be eponymous in origin, with the founder of the school being Charvaka, a disciple of Brihaspati.[16]
 
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Bhattacharya notes that the word Charvaka is of irregular construction, as cara as an adjective means "agreeable, pleasant", but as a noun is another name of Brihaspati, and both derivations are plausible.[17]
 
  
 
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.
  
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As Lokayata[edit]
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'''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.''' 
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According to Chattopadhyaya, the traditional name of Charvaka is Lokayata. It was called Lokayata because it was prevalent (ayatah) among the people (lokesu), and meant the world-outlook of the people.[18] The dictionary meaning of Lokāyata (लोकायत) signifies "directed towards, aiming at the world, worldly".[15][19]
 
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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.[20] The name Lokāyata, for example, is found in Chanakya's Arthashastra, which refers to three ānvīkṣikīs (अन्वीक्षिकी, literally, examining by reason,[21] logical philosophies) – Yoga, Samkhya and Lokāyata. However, Lokāyata in the Arthashastra is not anti-Vedic, but implies Lokāyata to be a part of Vedic lore.[22] Lokāyata here refers to logic or science of debate (disputatio, "criticism").[23] Rudolf Franke translated Lokayata in German as "logisch beweisende Naturerklärung", that is "logically proving explanation of nature".[24]
 
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In 8th century CE Jaina literature, Saddarsanasamuccaya by Haribhadra,[25] 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."[26]
 
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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".[27] Shantarakshita and Adi Shankara use the word lokayata to mean materialism,[5][28] with the latter using the term Lokāyata, not Charvaka.[29] The terms Lokayata and Brhaspatya have been used interchangeably for the Charvaka philosophy of materialism.
 
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Origin[edit]
 
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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.[5][30][31] The primary literature of Charvaka, such as the Brhaspati Sutra is missing or lost.[5][32] 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.[5][33]
 
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Substantial discussions about the Charvaka doctrines are only found in texts after 600 BCE.[5][32][34] Bhattacharya posits that Charvaka may have been one of several atheistic, materialist schools that existed in ancient India.[35] Though there is evidence of its development in Vedic era,[36] Charvaka emerged as an alternative to the Āstika schools as well as a philosophical predecessor to subsequent or contemporaneous nāstika philosophies such as Ājīvika, Jainism and Buddhism in the classical period of Indian philosophy.[37]
 
  
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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.[38]
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The dictionary meaning of Lokāyata (लोकायत) signifies "directed towards, aiming at the world, worldly".
  
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E. W. Hopkins, in his The Ethics of India (1924) claims that Charvaka philosophy was contemporaneous to Jainism and Buddhism, mentioning "the old Cārvāka or materialist of the 6th century BC". Rhys Davids assumes that lokāyata in ca. 500 BC came to mean "skepticism" in general without yet being organised as a philosophical school. 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):[39]
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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.
  
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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)
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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."
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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.
  
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There are alternate theories behind the origins of Charvaka. Bṛhaspati is sometimes referred to as the founder of Charvaka or Lokāyata philosophy. Billington states that a philosopher named Charvaka lived in or about the 6th century BC, who developed the premises of this Indian philosophy in the form of Brhaspati Sutra.[40] These sutras predate 150 BC, because they are mentioned in the Mahābhāṣya (7.3.45).[39]
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== Origin of Lokayata or Charvakas ==
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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'''.  
  
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A.L. Basham, citing the Buddhist Samaññaphala Sutta, suggests six schools of heterodox, pre-Buddhist and pre-Jain, atheistic Indian traditions in 6th century BCE, that included Charvakas and Ajivikas.[41] 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.[42]
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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).
  
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Philosophy[edit]
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'''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.'''
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The Charvaka school of philosophy had a variety of atheistic and materialistic beliefs. They held perception to be the valid and reliable source of knowledge.[43]
 
  
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Epistemology[edit]
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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.
  
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The Charvaka school considers perception as the only reliable source of knowledge.[9][44]
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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.
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The Charvaka epistemology holds perception as the primary and proper source of knowledge, while inference is held as prone to being either right or wrong and therefore conditional or invalid.[9][45] Perceptions are of two types, for Charvaka, external and internal. External perception is described as that arising from the interaction of five senses and worldly objects, while internal perception is described by this school as that of inner sense, the mind.[9] Inference is described as deriving a new conclusion and truth from one or more observations and previous truths. To Charvakas, inference is useful but prone to error, as inferred truths can never be without doubt.[46] Inference is good and helpful, it is the validity of inference that is suspect – sometimes in certain cases and often in others. To the Charvakas there were no reliable means by which the efficacy of inference as a means of knowledge could be established.[7]
 
  
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Charvaka's epistemological argument can be explained with the example of fire and smoke. Kamal states, that when there is smoke (middle term), one's tendency may be to leap to the conclusion that it must be caused by fire (major term in logic).[9] While this is often true, it need not be universally true, everywhere or all the times, stated the Charvaka scholars. Smoke can have other causes. In Charvaka epistemology, as long as the relation between two phenomena, or observation and truth, has not been proven as unconditional, it is an uncertain truth. Such methods of reasoning, that is jumping to conclusions or inference, is prone to flaw in this Indian philosophy.[9][46] Charvakas further state that full knowledge is reached when we know all observations, all premises and all conditions. But the absence of conditions, state Charvakas, can not be established beyond doubt by perception, as some conditions may be hidden or escape our ability to observe.[9] They acknowledge that every person relies on inference in daily life, but to them if we act uncritically, we err. While our inference sometimes are true and lead to successful action, it is also a fact that sometimes inference is wrong and leads to error.[47] Truth then, state Charvaka, is not an unfailing character of inference, truth is merely an accident of inference, and one that is separable. We must be skeptics, question what we know by inference, question our epistemology.[9][32]
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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.
  
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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.[9][48]
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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.
  
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Comparison with other schools of Hinduism
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== Charvaka Siddhantam ==
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Charvaka epistemology represents minimalist pramāṇas (epistemological methods) in Hindu philosophy. The other schools of Hinduism developed and accepted multiple valid forms of epistemology.[49] To Charvakas, Pratyakṣa (perception) was the one valid way to knowledge and other means of knowledge were either always conditional or invalid. Advaita Vedanta scholars considered six means of valid knowledge and to truths: Pratyakṣa (perception), Anumāṇa (inference), Upamāṇa (comparison and analogy), Arthāpatti (postulation), Anupalabdi (non-perception, cognitive proof) and Śabda (word, testimony of past or present reliable experts).[49][50] While Charvaka school accepted just one, the valid means of epistemology in other schools of Hinduism ranged between 2 and 6.[49]
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# The Charvaka school considers perception as the only reliable source of knowledge. Sensory experience is the only valid source of knowledge.
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# It is declared that motion in matter (i.e. atom) is due to the inherent potentiality of matter itself and thus denied the necessity of accepting any super-natural agency such as God to account for creation. Matter itself is the basis of consciousness. C
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# Consciousness is produced by the combination of elements. Mind and body are unified. There is no eternal soul apart from body. Since consciousness is connected only with body, body itself is soul. So long there is body, there is soul; when body is destroyed soul is also destroyed. Consciousness becomes stronger by rich food and exercise.
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# 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.
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# Since memory, feelings, senses and life exist only in body, and not outside the body, they are simply attributes of body.
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# 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.
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# 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''''').
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# 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'''''.
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# All beings are created by male and female sexes.
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# 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.
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'''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.'''
  
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Metaphysics[edit]
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== Comparison with other schools of Hinduism ==
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Since none of the means of knowing were found to be worthy to establish the invariable connection between middle term and predicate, Charvakas concluded that the inference could not be used to ascertain metaphysical truths. Thus, to Charvakas, the step which the mind takes from the knowledge of something to infer the knowledge of something else could be accounted for by its being based on a former perception or by its being in error. Cases where inference was justified by the result were seen only to be mere coincidences.[51]
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'''Pramanas''' : Charvaka epistemology represents minimalist pramāṇas in Hindu philosophy. The other schools of Hinduism developed and accepted multiple valid forms of pramāṇas. To Charvakas, Pratyakṣa (perception) was the one valid way to knowledge and other means of knowledge were either always conditional or invalid.  
  
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Therefore, Charvakas denied metaphysical concepts like reincarnation, an extracorporeal soul, the efficacy of religious rites, other worlds (heaven and hell), fate and accumulation of merit or demerit through the performance of certain actions.[38] Charvakas also rejected the use of supernatural causes to describe natural phenomena. To them all natural phenomena was produced spontaneously from the inherent nature of things.[52]
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Advaita Vedanta scholars considered six means of valid knowledge and to truths: Pratyakṣa (perception), Anumāṇa (inference), Upamāṇa (comparison and analogy), Arthāpatti (postulation), Anupalabdi (non-perception, cognitive proof) and Śabda (word, testimony of past or present reliable experts).  
  
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The fire is hot, the water cold, refreshing cool the breeze of morn;
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'''Metaphysics''' : Since none of the means of knowing were found to be worthy to establish the invariable connection between middle term and predicate, Charvakas concluded that the inference could not be used to ascertain metaphysical truths. Thus, to Charvakas, the step which the mind takes from the knowledge of something to infer the knowledge of something else could be accounted for by its being based on a former perception or by its being in error. Cases where inference was justified by the result were seen only to be mere coincidences.
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By whom came this variety ? from their own nature was it born.[52]
 
  
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Consciousness and afterlife[edit]
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Therefore, Charvakas denied metaphysical concepts like reincarnation, an extracorporeal soul, the efficacy of religious rites, other worlds (heaven and hell), fate and accumulation of merit or demerit through the performance of certain actions.  
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[icon] This section requires expansion. (July 2015)
 
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Charvaka school of Hinduism did not believe in karma, rebirth or an afterlife. To them, all attributes that represented a person, such a thinness, fatness etc., resided in the body. The Sarvasiddhanta Samgraha states the Charvaka position as follows,[53]
 
  
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There is no other world other than this;
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'''Supernatural Causes''' : Charvakas also rejected the use of supernatural causes to describe natural phenomena. To them all natural phenomena was produced spontaneously from the inherent nature of things.
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There is no heaven and no hell;
 
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The realm of Shiva and like regions,
 
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are invented by stupid imposters.
 
  
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— Sarvasiddhanta Samgraha, Verse 8[53]
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'''Religion''' : Charvakas rejected many of the standard religious conceptions of Hindus, Buddhists and Jains, such as afterlife, reincarnation, samsara, karma and religious rites. They were critical of the Vedas, as well as Buddhist scriptures.
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Pleasure[edit]
 
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Part of a series on
 
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Hedonism
 
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Thinkers[show]
 
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Schools of hedonism[show]
 
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Key concepts[show]
 
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Related articles[show]
 
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v t e
 
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Charvaka believed that there was nothing wrong with sensual pleasure. Since it is impossible to have pleasure without pain, Charvaka thought that wisdom lay in enjoying pleasure and avoiding pain as far as possible. Unlike many of the Indian philosophies of the time, Charvaka did not believe in austerities or rejecting pleasure out of fear of pain and held such reasoning to be foolish.[43]
 
  
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The Sarvasiddhanta Samgraha states the Charvaka position on pleasure and hedonism as follows,[54]
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'''Critics of Vedas''' : The Sarvadarśanasaṃgraha with commentaries by Madhavacharya describes the Charvakas as critical of Vedas, materialists without morals and ethics. To Charvakas, the text states, the Vedas suffered from several faults – errors in transmission across generations, untruth, self-contradiction and tautology. The Charvakas pointed out the disagreements, debates and mutual rejection by karmakanda Vedic priests and jñānakanda Vedic priests, as proof that either one of them is wrong or both are wrong, as both cannot be right.
  
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The enjoyment of heaven lies in eating delicious food, keeping company of young women, using fine clothes, perfumes, garlands, sandal paste... while moksha is death which is cessation of life-breath... the wise therefore ought not to take pains on account of moksha.
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'''Ethics and Morals''' : Charvakas rejected the need for ethics or morals, and suggested that "while life remains, let a man live happily, let him feed on ghee even though he runs in debt". Vedic tenets lay down dharma as applicable to a different people in different walks of life.  
  
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A fool wears himself out by penances and fasts. Chastity and other such ordinances are laid down by clever weaklings.
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== Charvaka Literature ==
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No independent works on Charvaka philosophy can be found except for a few sūtras composed by Brihaspati. The 8th century Tattvopaplavasimha of Jayarāśi Bhaṭṭa with Madhyamaka influence is a significant source of Charvaka philosophy. Shatdarshan Samuchay and Sarvadarśanasaṅ̇graha of Vidyaranya are a few other works which elucidate Charvaka thought.
  
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— Sarvasiddhanta Samgraha, Verses 9-12[54]
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The Brahma- Jäla-Sütra and the Mätangi-Sütra give ample evidence that the followers of Lokãyata contributed a lot to the development of secular sciences such as medicine, astronomy and agronomy.
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Religion[edit]
 
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Charvakas rejected many of the standard religious conceptions of Hindus, Buddhists and Jains, such as afterlife, reincarnation, samsara, karma and religious rites. They were critical of the Vedas, as well as Buddhist scriptures.[55]
 
  
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The Sarvadarśanasaṃgraha with commentaries by Madhavacharya describes the Charvakas as critical of Vedas, materialists without morals and ethics. To Charvakas, the text states, the Vedas suffered from several faults – errors in transmission across generations, untruth, self-contradiction and tautology. The Charvakas pointed out the disagreements, debates and mutual rejection by karmakanda Vedic priests and jñānakanda Vedic priests, as proof that either one of them is wrong or both are wrong, as both cannot be right.[55][56]
+
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.
  
−
Charvakas, according to Sarvadarśanasaṃgraha verses 10 and 11, declared the Vedas to be incoherent rhapsodies whose only usefulness was to provide livelihood to priests. They also held the belief that Vedas were invented by man, and had no divine authority.[56]
+
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:
  
−
Charvakas rejected the need for ethics or morals, and suggested that "while life remains, let a man live happily, let him feed on ghee even though he runs in debt".[57]
 
−
 
−
The Jain scholar Haribhadra, in the last section of his text Saddarsanasamuccaya, includes Charvaka in six darśanas of Indian traditions, along with Buddhism, Nyaya-Vaisheshika, Samkhya, Jainism and Jaiminiya.[58] Haribhadra notes that Charvakas assert that there is nothing beyond the senses, consciousness is an emergent property, and that it is foolish to seek what cannot be seen.[58]
 
−
 
−
The accuracy of these views, attributed to Charvakas, has been contested by scholars.[59][60]
 
−
 
−
Works[edit]
 
−
No independent works on Charvaka philosophy can be found except for a few sūtras composed by Brihaspati. The 8th century Tattvopaplavasimha of Jayarāśi Bhaṭṭa with Madhyamaka influence is a significant source of Charvaka philosophy. Shatdarshan Samuchay and Sarvadarśanasaṅ̇graha of Vidyaranya are a few other works which elucidate Charvaka thought.[61]
 
−
 
−
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.[62]
 
−
 
−
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:[63]
 
−
 
−
“ ...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;
 
None can escape Death's searching eye:
 
None can escape Death's searching eye:
 
When once this frame of ours they burn,
 
When once this frame of ours they burn,
−
How shall it e'er again return?[63]
 
−
”
 
−
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.[64] In the text, the Mughal historian Abu'l-Fazl ibn 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.[65]
 
−
 
−
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.[38]
 
−
 
−
Loss of original works[edit]
 
−
Main article: Barhaspatya sutras
 
−
There was no continuity in the Charvaka tradition after the 12th century. Whatever is written on Charvaka post this is based on second-hand knowledge, learned from preceptors to disciples and no independent works on Charvaka philosophy can be found.[38] Chatterjee and Datta explain that our understanding of Charvaka philosophy is fragmentary, based largely on criticism of its ideas by other schools, and that it is not a living tradition:
 
  
−
"Though materialism in some form or other has always been present in India, and occasional references are found in the Vedas, the Buddhistic literature, the Epics, as well as in the later philosophical works we do not find any systematic work on materialism, nor any organised school of followers as the other philosophical schools possess. But almost every work of the other schools states, for refutation, the materialistic views. Our knowledge of Indian materialism is chiefly based on these."[66]
+
How shall it e'er again return?''"</blockquote>
  
−
Controversy on reliability of sources[edit]
+
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.
−
Bhattacharya[59] 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.[59]
 
  
−
The Skhalitapramathana Yuktihetusiddhi by Āryadevapāda, in a manuscript found in Tibet, discusses the Charvaka philosophy, but attributes a theistic claim to Charvakas - that happiness in this life, and the only life, can be attained by worshiping gods and defeating demons. Toso posits that as Charvaka philosophy's views spread and were widely discussed, non-Charvakas such as Āryadevapāda added certain points of view that may not be of the Charvakas'.[67]
+
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.
  
−
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.[38]
+
== Controversy on reliability of sources ==
 +
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>'''
  
−
Likewise, states Bhattacharya, the charge of hedonism against Charvaka might have been exaggerated.[59] Countering the argument that the Charvakas opposed all that was good in the Vedic tradition, Dale Riepe states, "It may be said from the available material that Cārvākas hold truth, integrity, consistency, and freedom of thought in the highest esteem."[68]
+
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.
  
−
See also[edit]
+
== References ==
−
Ajñana
+
# (Radhakrishnan 1957, pp. 187, 227–234);
−
Lokayata: A Study in Ancient Indian Materialism
+
# 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
−
Debiprasad Chattopadhyaya
+
# '''Ramkrishna Bhattacharya (2011), Studies on the Cārvāka/Lokāyata, Anthem Press, <nowiki>ISBN 978-0857284334</nowiki>,'''
−
Śramaṇa
+
# '''MM Kamal (1998), The Epistemology of the Cārvāka Philosophy, Journal of Bharat's and Buddhist Studies, 46(2): 13-16'''
−
Notes[edit]
+
# '''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.";'''
−
Jump up ^ KN Tiwari (1998), Classical Indian Ethical Thought, Motilal Banarsidass, ISBN 978-8120816077, page 67;
+
# 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.
−
Roy W Perrett (1984), The problem of induction in Indian philosophy, Philosophy East and West, 34(2): 161-174;
+
# 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'''
−
(Bhattacharya 2011, pp. 21–32);
+
# 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>.
−
(Radhakrishnan 1957, pp. 187, 227–234);
+
# Haribhadrasūri (Translator: M Jain, 1989), Saddarsanasamuccaya, Asiatic Society, OCLC 255495691
−
Robert Flint, Anti-theistic theories, p. 463, at Google Books, Appendix Note VII - Hindu Materialism: The Charvaka System; William Blackwood, London;
+
# 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
−
Jump up ^ 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
+
# 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
−
Jump up ^ Ramkrishna Bhattacharya (2011), Studies on the Cārvāka/Lokāyata, Anthem Press, ISBN 978-0857284334, pages 26-29
+
# Bhattacharya, Ramkrishna. Materialism in India: A Synoptic View. Retrieved 27 July 2012.
−
Jump up ^ Johannes Quack (2014), Disenchanting India: Organized Rationalism and Criticism of Religion in India, Oxford University Press, ISBN 978-0199812615, page 50 with footnote 3
+
# Ramkrishna Bhattacharya (2010), What the Cārvākas Originally Meant?, Journal of Bharat's Philosophy, 38(6)
−
^ Jump up to: a b c d e f g (Radhakrishnan 1957, pp. 227–249)
+
# D Chatterjee (1977), Skepticism and Bharat's philosophy, Philosophy East and West, 27(2)
−
Jump up ^ (Bhattacharya 2011, pp. 21–44, 65–74)
+
# Original Sanskrit version:Sarva-darsana-sangraha; English version: The Charvaka System with commentary by Madhava Acharya, Translators: Cowell and Gough (1882)
−
^ Jump up to: a b Cowell and Gough, p. 5.
+
# Joshi, Dinkar. Glimpses of Bharat's Culture. Star Publications (P) Ltd, Delhi. P. 37. <nowiki>ISBN 81-7650-190-5</nowiki>.
−
Jump up ^ (Bhattacharya 2011, p. 58)
+
# Shanti Parva, Chapter XXXIX The Mahabharata, KM Ganguli (Translator)
−
^ Jump up to: 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
+
# Satischandra Chatterjee and Dhirendramohan Datta. An Introduction to Bharat's Philosophy. Eighth Reprint Edition. (University of Calcutta: 1984)
−
Jump up ^ (Radhakrishnan 1957, pp. 1–3, Contents)
+
# Bhatta, Jayarashi. Tattvopaplavasimha (Status as a Carvaka text disputed)
−
Jump up ^ (Flood 1996, p. 224)
+
# Bhattacharya, Ramakrishna (2002). "Cārvāka Fragments: A New Collection". Journal of Bharat's Philosophy. 30 (6)
−
Jump up ^ R Thomas (2014), Hindu Perspectives on Evolution: Darwin, Dharma, and Design. Sociology of Religion, Vol. 75, No. 1, pages 164-165, Quote: "some of the ancient Hindu traditions like Charvaka have a rich tradition of materialism, in general, other schools..."
+
# '''Chattopadhyaya, Debiprasad (1959) Lokayata: A Study in Ancient Bharat's Materialism. New Delhi: People's Publishing House.'''
−
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."
+
# '''Chattopadhyaya, Debiprasad (1964) Bharat's Philosophy: A Popular Introduction. New Delhi: People's Pub. House.'''
−
Jump up ^ KN Tiwari (1998), Classical Indian Ethical Thought, Motilal Banarsidass, ISBN 978-8120816077, page 67; Quote: "Of the three heterodox systems, the remaining one, the Cārvāka system, is a Hindu system.";
+
# '''Chattopadhyaya, Debiprasad (1994). Carvaka/Lokayata: An Anthology of Source Materials and Some Recent Studies. New Delhi: People's Publishing House.'''
−
Jump up ^ Bill Cooke (2005), Dictionary of Atheism, Skepticism, and Humanism, ISBN 978-1591022992, page 84;
+
# Gokhale, Pradeep P. The Cārvāka Theory of Pramāṇas: A Restatement, Philosophy East and West (1993).
−
For a general discussion of Charvaka and other atheistic traditions within Hindu philosophy, see Jessica Frazier (2014), Hinduism in The Oxford Handbook of Atheism (Editors: Stephen Bullivant, Michael Ruse), Oxford University Press, ISBN 978-0199644650, pages 367-378
+
# '''Koller, John M. Skepticism in Early Bharat's Thought, Philosophy East and West (1977).'''
−
^ Jump up to: a b N. V. Isaeva (1 January 1993). Shankara and Indian Philosophy. SUNY Press. p. 27. ISBN 978-0-7914-1281-7. Retrieved 31 December 2013.
+
# '''Nambiar, Sita Krishna (1971). Prabodhacandrodaya of Krsna Misra. Delhi: Motilal Banarasidass.'''
−
Jump up ^ Sharma, Chandradhar (1987). A critical survey of Indian philosophy (Reprinted. ed.). Delhi: M. Banarsidass. p. 40. ISBN 9788120803657. Retrieved 7 July 2015.
+
# Radhakrishnan, Sarvepalli and Moore, Charles (1957). A Source Book in Bharat's Philosophy. Princeton University Press. <nowiki>ISBN 0-691-01958-4</nowiki>.
−
Jump up ^ (Bhattacharya 2011, pp. 166–167)
+
# Salunkhe, A. H. Aastikashiromani Chaarvaaka (in Marathi).
−
Jump up ^ Chattopadhyaya, Debiprasad (1992). Lokayata: A Study in Ancient Indian Materialism (7th ed.). New Delhi: People's Publishing House. p. 1. ISBN 81-7007-006-6.
+
# '''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>.'''
−
Jump up ^ Monier-Williams' 'Sanskrit-English Dictionary See loka and ayata, Cologne Digital Sanskrit Lexicon, Germany; (लोक, loka which means "worlds, abode, place of truth, people", and आयत, āyata means "extended, directed towards, aiming at")
+
# '''Jayarāśi, a 9th-century Bharat's philosopher associated with Cārvāka / Lokāyata school, Stanford Encyclopedia of Philosophy (2011)'''
−
Jump up ^ (Bhattacharya 2011, pp. 187–192)
+
# '''Lokāyata/Cārvāka – Bharat's Materialism (Internet Encyclopedia of Philosophy)'''
−
Jump up ^ Paul Hacker, Anviksiki, Kleine Schriften / hrsg. von Lambert Schmithausen (1978), OCLC 463106529, page 164, ISBN 978-3515026925
+
[[Category:Darshanas]]
−
Jump up ^ (Bhattacharya 2011, pp. 188–190)
 
−
Jump up ^ (Bhattacharya 2011, pp. 27, 189–191)
 
−
Jump up ^ (Bhattacharya 2011, p. 188)
 
−
Jump up ^ CK Chapple and J Casey (2003), Reconciling Yogas: Haribhadra's Collection of Views on Yoga, State University of New York Press, ISBN 978-0791458990, page 2
 
−
Jump up ^ Haribhadrasūri (Translator: M Jain, 1989), Saddarsanasamuccaya, Asiatic Society, OCLC 255495691
 
−
Jump up ^ (Bhattacharya 2011, pp. 193–195)
 
−
Jump up ^ (Bhattacharya 2011, pp. 196)
 
−
Jump up ^ Bhattacharya 2002, p. 6.
 
−
Jump up ^ Hymn 10.129; John M. Koller (1977), Skepticism in Early Indian Thought, Philosophy East and West, 27(2): 155-164
 
−
Jump up ^ CV Vaidya (2001). Epic India, Or, India as Described in the Mahabharata and the Ramayana. Asian Educational Services. p. 503. ISBN 978-81-206-1564-9. 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..."
 
−
^ Jump up to: a b c John M. Koller (1977), Skepticism in Early Indian Thought, Philosophy East and West, 27(2): 155-164
 
−
Jump up ^ (Bhattacharya 2011, pp. 21–44, 65–74)
 
−
Jump up ^ Dale Riepe (1996), Naturalistic Tradition in Indian Thought, Motilal Banarsidass, ISBN 978-8120812932, pages 53-58
 
−
Jump up ^ 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
 
−
Jump up ^ 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
 
−
Jump up ^ (Bhattacharya 2011, p. 9)
 
−
^ Jump up to: a b c d e Bhattacharya, Ramkrishna. Materialism in India: A Synoptic View. Retrieved 27 July 2012.
 
−
^ Jump up to: a b see Schermerhorn (1930).
 
−
Jump up ^ Ray Billington (1997), Understanding Eastern Philosophy, Routledge, ISBN 978-0415129640, page 43
 
−
Jump up ^ Arthur Basham (2009), History and Doctrines of the Ajivikas: a Vanished Indian Religion, ISBN 978-8120812048, pages 11-17
 
−
Jump up ^ (Bhattacharya 2011, pp. 65–74)
 
−
^ Jump up to: a b Cowell and Gough. p. 3
 
−
Jump up ^ Bhattacharya 2011, pp. 55–67.
 
−
Jump up ^ Ramkrishna Bhattacharya (2010), What the Cārvākas Originally Meant?, Journal of Indian Philosophy, 38(6): 529-542
 
−
^ Jump up to: a b (Bhattacharya 2011, pp. 55–67)
 
−
Jump up ^ Ramkrishna Bhattacharya (2013), The Base Text and Its Commentaries: Problems of Representing and Understanding the Cārvāka/Lokāyata, Argument, 3 (1):133-149
 
−
Jump up ^ D Chatterjee (1977), Skepticism and Indian philosophy, Philosophy East and West, 27(2): 195-209
 
−
^ Jump up to: a b c
 
−
Eliott Deutsche (2000), in Philosophy of Religion : Indian Philosophy Vol 4 (Editor: Roy Perrett), Routledge, ISBN 978-0815336112, pages 245-248;
 
−
John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, ISBN 978-0791430675, page 238
 
−
Jump up ^ Gavin Flood, An Introduction to Hinduism, Cambridge University Press, ISBN 978-0521438780, page 225
 
−
Jump up ^ Cowell and Gough, p. 9.
 
−
^ Jump up to: a b Cowell and Gough. p. 10
 
−
^ Jump up to: a b Ray Billington (1997), Understanding Eastern Philosophy, Routledge, ISBN 978-0415129640, page 44
 
−
^ Jump up to: a b Ray Billington (1997), Understanding Eastern Philosophy, Routledge, ISBN 978-0415129640, page 44-45
 
−
^ Jump up to: a b Richard Hayes (2000), The Question of Doctrinalism in the Buddhist Epistemologists, in Philosophy of Religion: Indian Philosophy (Editor:Roy Perrett), Routledge, ISBN 978-0815336112, pages 187-212
 
−
^ Jump up to: 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
 
−
Jump up ^ The Charvaka System with commentary by Madhava Acharya, Translators: Cowell and Gough (1882), page 10
 
−
^ Jump up to: a b See verses 78-end (ET99-end) in Potter, Karl H. (2007). The Encyclopedia of Indian Philosophies: Buddhist philosophy from 350 to 600 A.D. Delhi: Motilal Banarsidass Publications. pp. 435–436. ISBN 978-81-208-1968-9.
 
−
^ Jump up to: a b c d (Bhattacharya 2011, pp. 10, 29–32)
 
−
Jump up ^ Dale Riepe (1996), Naturalistic Tradition in Indian Thought, Motilal Banarsidass, ISBN 978-8120812932
 
−
Jump up ^ Joshi, Dinkar. Glimpses of Indian Culture. Star Publications (P) Ltd, Delhi. P. 37. ISBN 81-7650-190-5.
 
−
Jump up ^ Shanti Parva, Chapter XXXIX The Mahabharata, KM Ganguli (Translator), pages 121-122
 
−
^ Jump up to: a b Cowell and Gough, p. 2.
 
−
Jump up ^ Ain-i-Akbari, Vol. III, translated by H. S. Barrett, pp 217–218 (also see Amartya Sen [2005], pp 288–289)
 
−
Jump up ^ Henry Sullivan Jarrett (Translator), The Ain-i-Akbari, Volume 3, p. 217, at Google Books, Abu'l-Fazl ibn Mubarak, 16th century, pages 217-218
 
−
Jump up ^ Satischandra Chatterjee and Dhirendramohan Datta. An Introduction to Indian Philosophy. Eighth Reprint Edition. (University of Calcutta: 1984). p. 55.
 
−
Jump up ^ KD Toso (2010), The Stanzas on the Cārvāka/Lokāyata in the Skhalita pramathana yuktihetusiddhi, Journal of Indian Philosophy, 38(6): 543-552
 
−
Jump up ^ Riepe, Dale. The Naturalistic Tradition of Indian Thought (Motilal Banarasidas, Varanasi) p.75
 
−
Bibliography[edit]
 
−
Bhatta, Jayarashi. Tattvopaplavasimha (Status as a Carvaka text disputed)
 
−
Bhattacharya, Ramakrishna (2011). Studies on the Carvaka/Lokayata (Cultural, Historical and Textual Studies of Religions. Anthem. ISBN 0857284339.
 
−
Bhattacharya, Ramakrishna (2002). "Cārvāka Fragments: A New Collection". Journal of Indian Philosophy. 30 (6): 597–640.
 
−
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 (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. ISBN 978-0-415-24517-3.
 
−
Flood, Gavin (1996). An Introduction to Hinduism. Cambridge: Cambridge University Press.
 
−
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).
 
−
Nambiar, Sita Krishna (1971). Prabodhacandrodaya of Krsna Misra. Delhi: Motilal Banarasidass.
 
−
Phillott, D. C. (ed.) (1989) [1927]. The Ain-i Akbari. by Abu l-Fazl Allami, trans. Heinrich Blochmann (3 vols. ed.). Delhi: Low Price Publications. ISBN 81-85395-19-5.
 
−
Radhakrishnan, Sarvepalli and Moore, Charles (1957). A Source Book in Indian Philosophy. Princeton University Press. ISBN 0-691-01958-4.
 
−
Riepe, Dale (1964). The Naturalistic Tradition of Indian Thought (2nd ed.). Delhi: Motilal Banarsidass.
 
−
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 Indian: Writings on Indian History, Culture and Identity. London: Allen Lane. ISBN 0-7139-9687-0.
 
−
External links[edit]
 
−
Jayarāśi, a 9th-century Indian philosopher associated with Cārvāka / Lokāyata school, Stanford Encyclopedia of Philosophy (2011)
 
−
Lokāyata/Cārvāka – Indian Materialism (Internet Encyclopedia of Philosophy)
 
−
Materialism in India: A Synoptic View Ramkrishna Bhattacharya
 
−
Bibliography: Carvaka/Lokayata secondary literature, Karl Potter, University of Washington
 

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परिचयः || Introduction

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.

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.

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 materialism or rationalism which denied a surviving soul and refused to believe in its transmigration existed in ancient India even prior to the times of the 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 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.
  • Its philosophy embraces philosophical skepticism and rejects Vedas, Vedic ritualism and supernaturalism.
  • Charvakas hold that Matter is the only reality and believe that matter has always existed and will always exist.  Matter is both the material and efficient cause of the universe
  • This philosophy rejects the concept of gods and souls, as they are beyond perceptual experience. They also regard heaven and hell as non-existent as they are not perceivable. 
  • Charvakas, believe that truth can be known only through the sense organs.

Founder - Brhaspati

Brihaspati is usually referred to as the founder of Charvaka or Lokāyata philosophy, while Ajita Kesakambali is credited as the forerunner of the Charvakas,

Unfortunately, the basic sources if this system are not available today, destroyed due to lack of royal patronage and due to influence of other philosophers. Much of the primary literature the Brhaspatya sutras (ca. 600 BCE), are missing or lost. Most references available in the present day is obtained through cross references scattered in Sanskrit literature.

The Sütra-krtañga is one of the oldest and most important works of the Jain Agama Prakrt literature, Sílãnka, the oldest commentator of the Sutra - krtänga , has used four terms for Cãrvãka, viz. ( 1 ) Bärhaspatya ( 2 ) Lokãyata ( 3 ) Bhütavädin ( 4 ) Vãmamãrgin.

Etymology of Charvaka

The etymology of Charvaka (Sanskrit: चार्वाक) is uncertain. The term " Lokãyata » is made of two Sanskrit words, viz. loka and äyata i.e. " world view" or " life view " or " view prevalent among people ". Lokãyata was also known as Cãrvãka who was a disciple of Brhaspati.

Bhattacharya notes that the word Charvaka is of irregular construction, as cara as an adjective means "agreeable, pleasant", but as a noun is another name of Brihaspati, and both derivations are plausible.

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, 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".

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 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.

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 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.

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.

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):

"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)"

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 Siddhantam

  1. The Charvaka school considers perception as the only reliable source of knowledge. Sensory experience is the only valid source of knowledge.
  2. It is declared that motion in matter (i.e. atom) is due to the inherent potentiality of matter itself and thus denied the necessity of accepting any super-natural agency such as God to account for creation. Matter itself is the basis of consciousness. C
  3. Consciousness is produced by the combination of elements. Mind and body are unified. There is no eternal soul apart from body. Since consciousness is connected only with body, body itself is soul. So long there is body, there is soul; when body is destroyed soul is also destroyed. Consciousness becomes stronger by rich food and exercise.
  4. 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.
  5. Since memory, feelings, senses and life exist only in body, and not outside the body, they are simply attributes of body.
  6. 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.
  7. 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).
  8. 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.
  9. All beings are created by male and female sexes.
  10. 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 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

Pramanas : Charvaka epistemology represents minimalist pramāṇas in Hindu philosophy. The other schools of Hinduism developed and accepted multiple valid forms of pramāṇas. To Charvakas, Pratyakṣa (perception) was the one valid way to knowledge and other means of knowledge were either always conditional or invalid.

Advaita Vedanta scholars considered six means of valid knowledge and to truths: Pratyakṣa (perception), Anumāṇa (inference), Upamāṇa (comparison and analogy), Arthāpatti (postulation), Anupalabdi (non-perception, cognitive proof) and Śabda (word, testimony of past or present reliable experts).

Metaphysics : Since none of the means of knowing were found to be worthy to establish the invariable connection between middle term and predicate, Charvakas concluded that the inference could not be used to ascertain metaphysical truths. Thus, to Charvakas, the step which the mind takes from the knowledge of something to infer the knowledge of something else could be accounted for by its being based on a former perception or by its being in error. Cases where inference was justified by the result were seen only to be mere coincidences.

Therefore, Charvakas denied metaphysical concepts like reincarnation, an extracorporeal soul, the efficacy of religious rites, other worlds (heaven and hell), fate and accumulation of merit or demerit through the performance of certain actions.

Supernatural Causes : Charvakas also rejected the use of supernatural causes to describe natural phenomena. To them all natural phenomena was produced spontaneously from the inherent nature of things.

Religion : Charvakas rejected many of the standard religious conceptions of Hindus, Buddhists and Jains, such as afterlife, reincarnation, samsara, karma and religious rites. They were critical of the Vedas, as well as Buddhist scriptures.

Critics of Vedas : The Sarvadarśanasaṃgraha with commentaries by Madhavacharya describes the Charvakas as critical of Vedas, materialists without morals and ethics. To Charvakas, the text states, the Vedas suffered from several faults – errors in transmission across generations, untruth, self-contradiction and tautology. The Charvakas pointed out the disagreements, debates and mutual rejection by karmakanda Vedic priests and jñānakanda Vedic priests, as proof that either one of them is wrong or both are wrong, as both cannot be right.

Ethics and Morals : Charvakas rejected the need for ethics or morals, and suggested that "while life remains, let a man live happily, let him feed on ghee even though he runs in debt". Vedic tenets lay down dharma as applicable to a different people in different walks of life.

Charvaka Literature

No independent works on Charvaka philosophy can be found except for a few sūtras composed by Brihaspati. The 8th century Tattvopaplavasimha of Jayarāśi Bhaṭṭa with Madhyamaka influence is a significant source of Charvaka philosophy. Shatdarshan Samuchay and Sarvadarśanasaṅ̇graha of Vidyaranya are a few other works which elucidate Charvaka thought.

The Brahma- Jäla-Sütra and the Mätangi-Sütra give ample evidence that the followers of Lokãyata contributed a lot to the development of secular sciences such as medicine, astronomy and agronomy.

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:

""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; None can escape Death's searching eye: When once this frame of ours they burn,

How shall it e'er again return?"

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.

Controversy on reliability of sources

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. Bhattacharya points out that multiple manuscripts are inconsistent, with key passages alleging hedonism and immorality missing in many manuscripts of the same text.

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

  1. (Radhakrishnan 1957, pp. 187, 227–234);
  2. 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
  3. Ramkrishna Bhattacharya (2011), Studies on the Cārvāka/Lokāyata, Anthem Press, ISBN 978-0857284334,
  4. MM Kamal (1998), The Epistemology of the Cārvāka Philosophy, Journal of Bharat's and Buddhist Studies, 46(2): 13-16
  5. KN Tiwari (1998), Classical Bharat's Ethical Thought, Motilal Banarsidass, ISBN 978-8120816077, Quote: "Of the three heterodox systems, the remaining one, the Cārvāka system, is a Hindu system.";
  6. N. V. Isaeva (1 January 1993). Shankara and Bharat's Philosophy. SUNY Press. p. 27. ISBN 978-0-7914-1281-7. Retrieved 31 December 2013.
  7. Sharma, Chandradhar (1987). A critical survey of Bharat's philosophy (Reprinted. ed.). Delhi: M. Banarsidass. p. 40. ISBN 9788120803657. Retrieved 7 July 2015. all MB texts R suspect as he is used BY Indologists like wendy doniger
  8. Chattopadhyaya, Debiprasad (1992). Lokayata: A Study in Ancient Bharat's Materialism (7th ed.). New Delhi: People's Publishing House. p. 1. ISBN 81-7007-006-6.
  9. Haribhadrasūri (Translator: M Jain, 1989), Saddarsanasamuccaya, Asiatic Society, OCLC 255495691
  10. CV Vaidya (2001). Epic India, Or, India as Described in the Mahabharata and the Ramayana. Asian Educational Services. p. 503. ISBN 978-81-206-1564-9. 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
  11. 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
  12. Bhattacharya, Ramkrishna. Materialism in India: A Synoptic View. Retrieved 27 July 2012.
  13. Ramkrishna Bhattacharya (2010), What the Cārvākas Originally Meant?, Journal of Bharat's Philosophy, 38(6)
  14. D Chatterjee (1977), Skepticism and Bharat's philosophy, Philosophy East and West, 27(2)
  15. Original Sanskrit version:Sarva-darsana-sangraha; English version: The Charvaka System with commentary by Madhava Acharya, Translators: Cowell and Gough (1882)
  16. Joshi, Dinkar. Glimpses of Bharat's Culture. Star Publications (P) Ltd, Delhi. P. 37. ISBN 81-7650-190-5.
  17. Shanti Parva, Chapter XXXIX The Mahabharata, KM Ganguli (Translator)
  18. Satischandra Chatterjee and Dhirendramohan Datta. An Introduction to Bharat's Philosophy. Eighth Reprint Edition. (University of Calcutta: 1984)
  19. Bhatta, Jayarashi. Tattvopaplavasimha (Status as a Carvaka text disputed)
  20. Bhattacharya, Ramakrishna (2002). "Cārvāka Fragments: A New Collection". Journal of Bharat's Philosophy. 30 (6)
  21. Chattopadhyaya, Debiprasad (1959) Lokayata: A Study in Ancient Bharat's Materialism. New Delhi: People's Publishing House.
  22. Chattopadhyaya, Debiprasad (1964) Bharat's Philosophy: A Popular Introduction. New Delhi: People's Pub. House.
  23. Chattopadhyaya, Debiprasad (1994). Carvaka/Lokayata: An Anthology of Source Materials and Some Recent Studies. New Delhi: People's Publishing House.
  24. Gokhale, Pradeep P. The Cārvāka Theory of Pramāṇas: A Restatement, Philosophy East and West (1993).
  25. Koller, John M. Skepticism in Early Bharat's Thought, Philosophy East and West (1977).
  26. Nambiar, Sita Krishna (1971). Prabodhacandrodaya of Krsna Misra. Delhi: Motilal Banarasidass.
  27. Radhakrishnan, Sarvepalli and Moore, Charles (1957). A Source Book in Bharat's Philosophy. Princeton University Press. ISBN 0-691-01958-4.
  28. Salunkhe, A. H. Aastikashiromani Chaarvaaka (in Marathi).
  29. Sen, Amartya (2005). The Argumentative Bharat's: Writings on Bharat's History, Culture and Identity. London: Allen Lane. ISBN 0-7139-9687-0.
  30. Jayarāśi, a 9th-century Bharat's philosopher associated with Cārvāka / Lokāyata school, Stanford Encyclopedia of Philosophy (2011)
  31. Lokāyata/Cārvāka – Bharat's Materialism (Internet Encyclopedia of Philosophy)
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