Pranam CHARAWAKA
1 *Amid such deep reverence of India’s spiritual and religious traditions, perhaps it’s not surprising that Indian treatments of materialism—the view that reality is shaped by purely physical processes—have gotten a lot less attention in the West. Yet India’s earliest materialist movement, *Cārvāka*, actually predates its 2,300-year-old Western counterpart, Epicureanism. According to one precept <https://books.google.ca/books?id=ILM1DgAAQBAJ&pg=PA201#v=onepage&q&f=false>, “While life remains, let a man live happily, let him feed on ghee even though he runs in debt / When once the body becomes ashes, how can it ever return again?” (Or, in the original Sanskrit, *“yāvaj jīvet sukhaṃ jīved ṛṇaṃ kṛtvā ghṛtaṃ pibet / bhasmībhūtasya dehasya punarāgamanaṃ kutaḥ”*). 2 *Put in the most simple terms, an *Āstika* is a believer, and a *Nāstika* is a non-believer. But in truth, the dichotomy is not that simple. While there are many opinions on how the difference between the two categories should be defined, the most popular formulation is that *Nāstikas* did not accept the infallibility of the Vedas, Hinduism’s oldest texts. (The 12th-century Indian grammarian Hemachandra <https://www.jstor.org/stable/j.ctt1gxp8c8?turn_away=true> went so far as to state that a *Nāstika* is one who thinks that there is no virtue and no vice: *nāsti puṇyaṃ pāpam iti matirasya nāstikaḥ* <https://books.google.ca/books?id=ILM1DgAAQBAJ&pg=PA228#v=onepage&q&f=false>. But this is not a widely accepted view among ancient or current Indian philosophers.) 3 *In the Indian philosophical tradition, there are six *pramāṇas *(means of knowledge): *Pratyakṣa* (perception), *Anumāna *(inference), *Upamāna* (comparison), *Arthāpatti* (presumption by circumstance), *Anupalabdi* (inference by absence), and *Śabda* (reliance on the testimony of reliable experts and sacred texts). But the *Cārvākas* considered <https://www.amazon.in/Sarva-Darsana-Sangraha-Madhava-Acharya-Different-Philosophy/dp/8170308755/ref=sr_1_7?crid=1VTIXBC7BP48Z&keywords=sarva+darshana+sangraha&qid=1645988790&s=books&sprefix=sarva+%2Cstripbooks%2C248&sr=1-7> only one *pramāṇa* to be valid: *Pratyakṣa* (perception). They considered perception to be of two kinds—external and internal. External perception is a product of the five senses, while internal perception involves the mind. In the end, all knowledge is derived from the interplay between these two means of perception. 4 *(The *Cārvāka* view on *Anumāna*, or inference, is nuanced. As one scholar has put it <https://ebin.pub/lokayata-carvaka-a-philosophical-enquiry-9780199460632-0199460639.html>, “when the Cārvākas denied the status of inference as an independent means of knowledge, they ipso facto did not reject all kinds of inference, but accepted only such inference as was found true in everyday practice [ *lōkavyavahāra*]. Thus, in the *Cārvāka* conception, perception includes both what is sensually apprehended and inference based on such apprehension. Only such inferences as derived from the scripture, Veda and *Smriti* [Hindu texts], are not admitted.”) 5 be real. They saw matter through the fourfold typology of earth, water, fire, and air, while rejecting the idea of ether because it could not be an object of perception. Consciousness, as per the *Cārvākas*, is an epiphenomenon, i.e., a secondary phenomenon that emerges from the four elements coming together. They would say things like “matter secretes mind as liver secretes bile.” Eighth-century Hindu philosopher Adi Shankara described this materialist view, as regarding the soul, to present the body as “characterized by the attributes signified in the expressions, ‘I am stout,’ ‘I am youthful,’ ‘I am grown-up,’ ‘I am old,’ etc. It is not something other than that. A sentient being does exist … This bundle of elements is void of self, in it, there is no sentient being. Just as a set of wooden parts receives the name of carriage, so do we give to elements the name of fancied being.” 6 *The *Cārvākas* completely deny the existence of the *Ātman *(soul), *Īśvara* (god), heaven (*svarga*), or any form of *Punarjanma* (reincarnation) or transmigration of souls. The *Sarvadarśanasaṃgraha* shares verses such as: “There is no heaven, no final liberation, nor any soul in another world”; “When once the body becomes ashes, how can it even return again?”; and “If he who departs from the body goes to another world, how is it that he comes not back again, restless for love of his kindred?” They also completely reject rituals performed by the Vedic priests. 7 *The founder of this system, according to a popular view is *Sage* *Brishaspati*, however, some scholars think that *Charvaka *was a prominent disciple of Brihaspati, the actual founder of the school. Some scholars are also of the opinion that *Charvaka (charv meaning to eat)* is not a proper name, but a *common name* given to a *materialist*, and it signifies a person who believes in ‘eat, drink and be merry’ and *Charvaka (charu+vak= sweet tongued) *doctrine is superficially attractive. *Charvaka was also called *‘Lokayatya’ *which is the combination of the two words ‘loka’ (the world) and ‘ayata’ (basis). It accepts only the *reality of the material world*. In other words, Charvakas are the people who care only about the earth and *not about the heaven*. *8 ***Epistemology: (Study of Knowledge*) Some of the important Sutras of Brihaspati which are quoted in the various philosophical writings *Pratyaksam eva pramanam* *Meaning: **Pratyaksha* is the only valid source of knowledge It holds *perception as the primary and proper source* of knowledge. *Perception (Pratyaksa):* - It holds that nothing exists except what is perceived by *five senses*. Accordingly, they *refuted inference* *(Anumana)* and *testimony (Shabda)*, which are accepted by almost all other schools of Indian philosophy as valid and reliable. - Inference is not a valid means of knowledge because *universal relation*, the major premise on which it is made, is impossible. - Charvaka’s epistemological argument can be explained with the example of *fire and smoke*. *Whatever has smoke has fire* *The hill has smoke* *Therefore the hill has fire.* Here a *universal and necessary relation* is assumed between the smoke and the fire. - In inference we proceed from the *known to the unknown *and there is no certainty in this, though some inferences may turn out to be accidentally true. - There are *two types of Perception*– external and internal; the former involves the operation of the five senses while the latter involves the operation of the mind. *Knowledge* is the outcome of contact between an external object and one of the five senses. *Rejection of Testimony (Shabda):* - Testimony does not have any value for Charvaka and accordingly Vedas are not authoritative and they are meaningless and misleading. - Being *based on inference*, knowledge, derived from verbal testimony or authority is as precarious as inference and as in the case of inference, so here we often act on knowledge derived from authority on the wrong belief that it is reliable. - They also held the belief that Vedas were invented by man, and had no divine authority. The Vedas suffered from *several faults- *errors in transmission across generations, untruth, self-contradiction and repetition of idea *9** *Metaphysics: Nature of existence* *Matter is the only reality:* - Since perception is the only reliable source of knowledge, whatever is known through it alone is real and *matter becomes the only reality*. - They believe in the existence of only *four eternal elements*– earth, water, fire and air. They don’t accept the fifth element of *Panchatatva* – *Akash* as it is not an object of perception. - The material elements themselves have got each its *fixed nature (Swabhava)*. It is by the *natures and laws inherent* in them that they combine together to form this world. - It tries to explain the world only by nature; therefore it is sometimes called *Naturalism (Swabhava-vada).* *Rejection of Metaphysical concepts:* Charvaka *denied metaphysical concepts* like reincarnation, God, other world and life after death, etc. - *God:* - Since all that exists is only matter, God who is supposed to be a supernatural and transcendental being *does not exist *as it cannot be the object of perception, the only valid means of knowledge. - To them all *natural phenomena* was produced spontaneously from the inherent nature of things. There is thus no necessity for God. - *Consciousness or Soul (Atman):* - Charvaka denies *soul *as a surviving or transmitting entity. - When the four elements of matter combine together in a *particular mode* to form the living organisms, the animal and human consciousness appear in it. - They say that there is *no consciousness apart from body* which is evidenced by the fact that consciousness perishes with the body. Therefore *body is the self* and the body is the product of material elements. - Consciousness arises from matter like the *intoxicating quality of wine* arising from fermented yeast. - - *Liberation (Moksha):* - Charvaka rejected *Moksha*as the ultimate aim of human pursuit. - If liberation is *freedom of the soul* from its bondage to physical existence, it is absurd because there is no soul. - If liberation means the *attainment of a state* free from all pain is an impossible ideal. Existence in this body is bound up with *pleasure as well as pain*. We can only try to minimize pain. - For Charvaka *death alone is liberation* as it is the end there is nothing thereafter. (*Maranameva pavargah*) *10** *Hedonism: Pursuit of Pleasure* Some of the important Sutras of Brihaspati which are quoted in the various philosophical writings: *‘Kama evaikah purushartha.’* *Meaning:* Enjoyment is the only end of human life - *Rejection of Karma:* Charvaka neither believe in *heaven or hell *and for them paradise could only be on this earth nor in the *theory of karma* and accordingly they reject the notion of re-birth after death. Human is confined to this life and not other worldly or divine. - *Recognition of only the material values: *Based on the perception theory, they accept only two of the four *Purusarthas*: *Kama and Artha.* Considers Artha a mean to achieve Kama. - *Kama** as the primary goal:* Pleasure *(Kama*) is the only end of human life. Since this is the only life for the individual, their exhortation is: ‘make the best use of it.(The fact that there is* pain in life* should not deter the human beings from pursuing pleasure. “None gives up eating fish because there are bones and scales;”) {Thus pleasure is the natural ethical principle. Whatever action minimizes pain and maximizes pleasure is a good action.}. 11 The charawaka philosophy is seen right from Valmiki Ramayanam as seen under extracted; those who wish nay read all complketely:Jabaali advocating the atheism to Rama. *Book II : Ayodhya Kanda - Book Of AyodhyaChapter [Sarga] 108* *aashvaasayantam bharatam jaabaalir braahmaNa uttamaH | uvaaca raamam dharmajnam dharma apetam idam vacaH || 2-108-1 *1. A Brahmana named Jabali spoke the following unrighteous words to Rama; who knew righteousness; and who was assuaging Bharata.* *yathaa graama antaram gagcCan naraH kashcid kvacid vaset | utsR^ijya ca tam aavaasam pratiShTheta apare ahani || 2-108-5 evam eva manuShyaaNaam pitaa maataa gR^iham vasu | aavaasa maatram kaakutstha sajjante na atra sajjanaaH || 2-108-6 "O, Rama! As one who passes the a strange village spends the night the and the next day leaves that place and continues his journey, so are mother, father, home and possessions to a man; they are but a resting place. The wise do not become attached to them". *na te kashcid dasharatahH tvam ca tasya na kashcana | anyo raajaa tvam anyaH ca tasmaat kuru yad ucyate || 2-108-10 "Dasaratha is none to you nor you in anyway to him. That king is another and your are another. Hence, do what is told by me?" @ na te kashcid dasharatahH tvam ca tasya na kashcana | anyo raajaa tvam anyaH ca tasmaat kuru yad ucyate || 2-108-10 "Dasaratha is none to you nor you in anyway to him. That king is another and your are another. Hence, do what is told by me?" @yadi bhuktam iha anyena deham anyasya gagcCati | dadyaat pravasataH shraaddham na tat pathy ashanam bhavet || 2-108-15 "If food eaten by one here, reaches another's body, then let a sacrifice be offered for those who are setting out on a distant journey. Will it not become a food on their path?" @daana samvananaa hy ete granthaa medhaavibhiH kR^itaaH | yajasva dehi diikShasva tapaH tapyasva samtyaja || 2-108-16 "Perform sacrifices, distribute gifts, consecrate yourselves, practise ansterity and renunciation' - These writings are composed by learned men for the sake of inducing others to give." @sa na asti param ity eva kuru buddhim mahaa mate | pratyakSham yat tad aatiShTha parokSham pR^iShThataH kuru || 2-108-17 "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." Xxxxxxxxx @jaabaaleH tu vacaH shrutvaa raamaH satya aatmanaam varaH | uvaaca parayaa yuktyaa sva buddhyaa ca avipannayaa || 2-109-1 After hearing Jabali's words, Rama the best among virtuous and upright men spoke with a great devotion and with an undisturbed mind of his own (as follows); @ nirmaryaadaH tu puruShaH paapa aacaara samanvitaH | maanam na labhate satsu bhinna caaritra darshanaH || 2-109-3 "He who is unruly, fully invested with ill-conduct, having a bad reputation and seeing differences in everything, does not gain respect from honest men." @ anaarayH tu aarya samkaashaH shaucaadd hiinaH tathaa shuciH | lakShaNyavad alakShaNyo duhshiilaH shiilavaan iva || 2-109-5 adharmam dharma veSheNa yadi imam loka samkaram | abhipatsye shubham hitvaa kriyaa vidhi vivarjitam || 2-109-6 kaH cetayaanaH puruShaH kaarya akaarya vicakShaNaH | bahu mamsyati maam loke durvR^ittam loka duuShaNam || 2-109-7 "What sensible man, able to discern what is just and what is unjust, in this world, would respect me, if I am ignoble resembling as noble, bereft of honesty, impure, having no good qualities but appearing like the one having good qualities, ill-behaved but appearing as well-behaved abandoning righteousness and getting hold of unrighteousness in the guise of piety, creating confusion in the world and disregarding rules of conduct." @ satyam eva iishvaro loke satyam padmaa samaashritaa | satya muulaani sarvaaNi satyaan na asti param padam || 2-109-13 "Truth is god and all virtues follow truth. All are rooted in truth there is nothing higher than truth." @ so aham pitur nidesham tu kim artham na anupaalaye | satya pratishravaH satyam satyena samayii kR^itaH || 2-109-16 "I am true to my promise. Why should I not fulfilll the command of my father, who was a devotee of truth?" @ kaayena kurute paapam manasaa sampradhaarya ca | anR^itam jihvayaa ca aaha trividham karma paatakam || 2-109-21 "Sin is committed by the body after it has been conceived by the mind and falsehood is spoken with the tongue. Thus, the degrading act is of three types (with body, mind and tongue)" @ bhuumiH kiirtir yasho lakShmiiH puruSham praarthayanti hi | svargastham ca anubadhnanti satyam eva bhajeta tat || 2-109-22 "The earth, fame, prosperity and fortune indeed woo a man of truth. They constantly oblige the truth: truth should therefore be strictly observed!" @ shreShTham hy anaaryam eva syaad yad bhavaan avadhaarya maam | aaha yukti karair vaakyair idam bhadram kuruShva ha || 2-109-23 "The logical words, you have made it out to be good, saying 'Do this good thing' as uttered to me, are really unworthy." amR^iSyamaaNaH punarugratejaa | nishamya taM naastikavaakyahetum | athaabraviittaM nR^ipatestanuujo | vigarhamaaNo vachaanaani tasya || 2-109-30 Hearing that argument of atheism inuntiated by Jabali, Rama the prince with a terrible energy, without tolerating his words, spoke in reproach to him (as follows): @ satyaM cha dharmaM cha paraakramaM cha | bhuutaanukampaaM priyavaaditaam cha | dvijaatidevaatithipuujanaM cha | panthaanamaahustridivasya santaH || 2-109-31 "The virtuous say that truth, piety, valour, compassion for all beings, polite speech and worship of Brahmanas, gods and unexpected guests are the paths to heaven." @ tenaivamaajJNaaya yathaavadartha | mekodayaM sampratipadya vipraaH | dharmaM charantaH sakalaM yathaava | tkaaJ^KSanti lokaagamamapramattaaH || 2-109-32 "Therefore the learned, well-instructed in what is to be their greatest advantage; follow their purpose resolutely and fulfill their duty in its entirety properly and attentively, seeking to attain the highest realms." @ nindaamyahaM karma pituH kR^itaM ta | dyastvaamagR^ihNaadviSamasthabuddhim | buddhyaanayaivaMvidhayaa charantaM | sunaastikaM dharmapathaadapetam || 2-109-33 "I accuse the act done by my father in taking you into his service, you with your misleading intelligence, a firm atheist fallen from the true path." @ yathaa hi choraH sa tathaa hi buddha | stathaagataM naastikamatra vidhhi | tasmaaddhi yaH shaN^kyatamaH prajaanaam | na naasti kenaabhimukho budhaH syaat 2-109-34 "It is an exact state of the case that a mere *intellection deserves to be punished as it were a thief and know an atheist to be on par with a mere intellectual. Therefore he is the most suspectable and should be punished in the interest of the poeple. In no case should a wise man consort with an atheist." 12 Hence Atheism is also a kind of sectnarian religion who does not wish to believe so easily, as carried away by the sensuous lif. Atleast 10000 years back it was there. KR IRS 11522 -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZorNt3TShtkS1H%2B7sqhzXFOLNm6pVJ7jV7JMgzb0XEpybA%40mail.gmail.com.
