This is a summary of Cārvāka philosophy, a system of Indian philosophy on skepticism and religious indifference. It is also known as Lokāyata, named after the founder Cārvāka,
author of the Bārhaspatya-sūtras.[2] Wikipedia document: CārvākaIn overviews of Indian philosophy, Cārvāka is classified as a "heterodox" (nāstika) system, the same classification as is given to Buddhism and Jainism.[3][4] It is characterized as a materialistic and atheistic school of thought. While this branch of Indian philosophy is not considered to be part of the six orthodox schools of Hindu philosophy, it is noteworthy as evidence of a materialistic movement within Hinduism.[5][6]
Name and originsThe name Lokāyata can be traced to Kautilya's Arthashastra, which refers to three ānvīkṣikīs (logical philosophies), Yoga, Samkhya and Lokayata. Lokayata here still refers to logical debate (disputatio, "criticism") in general and not to a materialist doctrine in particular. Similarly, Saddaniti and Buddhaghosa in the 5th century connect the "Lokayatas" with the Vitandas (sophists). Only from about the 6th century is the term restricted to the school of the Lokyātikas. The name Cārvāka is first used in the 7th century by the philosopher Purandara, who refers to his fellow materialists as "the Cārvākas", and it is used by the 8th century philosophers Kamalaśīla and Haribhadra. Shankara, on the other hand, always uses Lokāyata, not Cārvāka.[7] The etymological meaning of the word Cārvāka is 'a person who is clever in speech and is extremely fond of wrangling (debate)'. E. W. Hopkins, in his The Ethics of India (1924) assumes that Cārvāka philosophy is co-eval with Buddhism, mentioning "the old Cārvāka or materialist of the 6th century BC"; Rhys Davids assumes that lokayata in ca. 500 BC came to mean "skepticism" in general without yet being organized as a philosophical school, and that the name of a villain of the Mahabharata, Cārvāka, was attached to the position in order to disparage it. The earliest positive statement of skepticism is preserved from the epic period, in the Ramayana.
The Cārvāka school thus appears to have gradually grown out of generic skepticism in the Mauryan period, but its existence as an organized body cannot be ascertained for times predating the 6th century. The Barhaspatya sutras were likely also composed in Mauryan times, predating 150 BC, based on a reference in the Mahabhasya of Patanjali (7.3.45).[8] Loss of original worksMain article: Barhaspatya sutras
Chatterjee and Datta explain that our understanding of Cārvāka philosophy is fragmentary, based largely on criticism of the ideas by other schools, and that it is not a living tradition:
Available evidence suggests that Cārvāka philosophy was set out in the Barhaspatya sutras, probably in Mauryan times. Neither this text nor any other original text of the Cārvāka school of philosophy has been preserved. Its principal works are known only from fragments cited by its Hindu and Buddhist opponents. Cārvāka philosophy appears to have died out some time in the 15th century. Countering the argument that the Cārvākas opposed all that was good in the Vedic tradition, Dale Riepe says, "It may be said from the available material that Cārvākas hold truth, integrity, consistency, and freedom of thought in the highest esteem."[10] Tattvopaplavasimha of Jayaraasi BhattaMain article: Jayarashi Bhatta
The Tattvopaplavasimha of Jayarashi Bhatta (ca. 8th century) is often cited as the only extant authentic Cārvāka text, but which also shows Madhyamaka influence. It is, in any case, among the most important documents for the study of the Cārvāka school. BeliefsThe Cārvāka school of philosophy had a variety of atheistic, materialistic, and naturalistic beliefs. No life after deathThe Carvaka believed there was no afterlife, no life after death
NaturalismThe Carvaka believed in a form of naturalism, that is that all things happen by nature, and come from nature (not from any deity or Supreme Being).
Sensual IndulgenceUnlike many of the Indian philosophies of the time, The Carvaka believed there was nothing wrong with sensual indulgence, and that it was the only enjoyment to be pursued.
Religion is invented by manThe Carvaka believed that religion was invented and made up by men, having no divine authority.
Madhavacharya and CārvākaMadhavacharya, the 13th & 14th-century Vedantic philosopher from South India starts his famous work The Sarva-darsana-sangraha with a chapter on the Cārvāka system with the intention of refuting it. After invoking, in the Prologue of the book, the Hindu gods Shiva and Vishnu, ("by whom the earth and rest were produced"), Madhavacharya asks, in the first chapter:
Quotations attributed to Cārvāka from Sarva-Darsana-Sangraha
Those parts which survive indicate a strong anti-clerical bias, accusing Brahmins of fostering religious beliefs only so they could obtain a livelihood. The proper aim of a Charvakan or Charvaka, according to these sources, was to live a prosperous, happy, and productive life in this world. Astika schools, Buddhism, and Jainism versus CārvākaCārvākas cultivated a philosophy wherein theology and what they called "speculative metaphysics" were to be avoided. The Cārvākas accepted direct perception as the surest method to prove the truth of anything. Though their opponents tried to caricature the Lokayatikas' arguments, the latter did not completely reject the method of inference. Debiprasad Chattopadhyaya quotes S. N. Dasgupta:
While a Cārvāka's thought is characterized by an insistence on joyful living on one hand and Jainism is known to emphasize penance on the other, Buddhism is said to stand for a "middle way", avoiding indulgence in sensual pleasures and penance alike.[14] Temperance—the enjoyment of life's pleasures in a moderate manner, rather than total abstinence—was the Cārvākas' primary modus operandi. In this respect, they much resemble the Epicureans of Greece . The Cārvākas did not deny the difference between the dead and the living and recognized both as realities. A person lives, the same person dies: that is a perceived, and hence the only provable, fact. In this regard, the Cārvākas found themselves at odds with all the other religions of the time. Of the five fundamental elements, the Panchamahaabhutas, Prithvi (earth or solidity), jal (water or liquidity), agni (fire or fieriness or brightness), vaayu (wind or movement), and aakaasha (lit.space: aether or emptiness), the Cārvākas recognised the validity of only the first four and thought that a combination of these four elements produced a certain vitality called life. Rejection of the soul as separate from the body led the Cārvākas to confine their thinking to this world only. This does not mean that they denied the cause-effect relationship. They accepted the "like causes like result" (Karmavipaaka) rule, restricted it to this life and this world and admitted exceptions to that rule. Whereas most systems of Astika philosophy advocated a caste system, the Cārvākas denounced the caste system, calling it artificial, unreal and hence unacceptable. "What is this senseless humbug about the castes and the high and low among them when the organs like the mouth, etc in the human body are the same?"[15] Abul Fazl on LokāyataAin-i-Akbari, written by Abul Fazl, the famous historian of Akbar's court, mentions a symposium of philosophers of all faiths held in 1578 at Akbar's insistence. Some Cārvāka thinkers are said to have participated in this symposium.[16] Under the heading "Nastika," Abul Fazl has referred to the good work, judicious administration, and welfare schemes that were emphasized by the Cārvāka lawmakers. Somadeva has also mentioned the Cārvāka method of defeating the enemies of the nation. Contrary to popular opinion, these so-called "peasant religions(or opinions)"— the direct translation of the word "Lokayata"—never demanded that the practitioner give up happiness; all they said was that that the means of happiness is giving up that which contradicts Cārvāka, who claimed that (material) pleasures suffice to give happiness to the (material) body. See alsoNotes
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