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CHARVAKA (LOKAYATA) PHILOSOPHY: HISTORY, PRINCIPLES, BELIEFS, RECENT RELEVANCE

AND CRITICISM
Dr. Tapas Pal
Visva-Bharati University
Mrityunjoy Kaibarta
Research Scholar, Deptt. of Education, Vinaya Bhavana, Visva-Bharati University
Abstract:- According to charvaka Happiness is the only goal of life. Thus everyone wants to get this
happiness. But the way or method to get it is differ from man to man and country to country. In the
current era world economies are trying to walk reverse after a great upset in the shape of depression
and economic disaster. This distress has taken even the strongest of the economy of world i.e. USA on
a back foot. The positive side of this havoc is that the worst is over. Now economies of world are coping
up. They are trying to resurge to the heights which have now become the story of past. At this point of
time, there is a need for some thinking. This is the time which is best suited for studying the factors
that are responsible for great deluge. This crisis has given us an opportunity to look into the root of
the problem and to develop some conceptual theories which can act as an aid in future. This study
can act as learning lessons for the times to come. In this paper we are trying to analyze the history,
principles, beliefs, recent relevance and criticism of charvaka philosophy.
Keywords: Happiness, charvaka philosophy.
I. Preamble:
Charvaka is an Indian philosophy that guesses
various forms of materialism, philosophical
skepticism and religious indifference. It is
classified as a heterodox Nstika system,
jvika, Jainism and Buddhism. Charvaka
means agreeable speech or sweet talkers
(cru means agreeable, pleasant or sweet and
vk is speech) and Lokyata signifies
prevalence in the world (loka means world and
yata means prevalent). The term Lokyata can
be traced to Kautilyas Arthashastra, which
refers to three logical philosophies: Yoga,
Samkhya and Lokyata. Lokayata, means the
analysis held by the common people, the system
which has its foundation in the common,
profane world, the art of sophistry, and the
philosophy that denies that there is any world
other than this one.
II.Objectives:
1.To elaborate the history of development of
Charvaka (Lokayata) philosophy.
2.To highlight the Principle of Crvka
Philosophy.
3.To point out the beliefs of Charaka
philosophy.

4.To find out the recent relevance Charvaka

(Lokayata) philosophy.
5.To criticize the charvaka philosophy.
III. Methodology:
The whole discussion is based on the literature
review related on the writings of Charvaka and
to find out the relevance of this philosophy
researchers used the rational examples from
present time.
IV. Discussion:
A.History of development
Lokyata to Charvaka:
Lokyata in Arthashastra, does not situate for
materialism because the Arthashastra refers to
Lokyata as a ingredient of Vedic knowledge.
Lokyata here perhaps refers to logic or science
of debate and not to the materialist doctrine.
Likewise, Saddaniti and Buddhaghosa in the 5th
century bond the Lokyata with the Vitandas
(sophists). It is merely from about the 6th
century that the term Lokyata was constrained
to the discipline of the materialists. The Rig
Veda (X.72) makes out him with Laukya
Brhaspati. Charvaka philosophy is called
Lokayata, as it discloses the survival of this
world i.e. loka alone. Materialist philosophers,

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referred to as Charvakas or Lokayatas or

Laukayatikas as they act like ordinary people.
The term was first used by the ancient
Buddhists awaiting around 500 B.C.E. to pass
on to both a general tribal philosophical sight
and
a
kind
of
this
experienced
philosophy. Indian Materialism has been named
Charvaka after one of the two founders of the
school. Charvaka is said to have established
Indian Materialism as a formal philosophy, but
some still grip that B haspati was its original
founder.
6th to 8th century:
Ajita Kesakambali probably inspired the basic
tenets of Crvka philosophy i.e. of no soul and
existence of four (not five) elements. Charvaka
was the only school which systematized
materialist philosophy in the 6th century. There
was a base text, collection stras. The name
Charvaka was first used in the 7th century by
the philosopher Purandara, who referred to his
fellow materialists as the Crvkas, and it was
used by the 8th century philosophers Kamalala
and Haribhadra. Adi Shankara, on the other
hand, forever used Lokyata, not Charvaka. By
the 8th century, the terms Charvaka, Lokyata,
and Brhaspatya were used interchangeably to
indicate
materialism.
th
In
8
century
AD
Jaina
literature,
Saddarsanasamuccaya
by
Haribhadra,
Lokayata is stated to be the Hindu school where
there is "no God, no rebirth, no karma, no duty,
no fruits of merit, no sin."
Mauryan period:
The Charvaka School emerges to have steadily
grown out of general skepticism in the Mauryan
period, but its survival as an organized body
cannot be determined for times predating the 6th
century.
12th century AD:
Charvaka was a living philosophy up to the 12th
century AD, after which this system seems to
have disappeared without leaving any trace. The
reason for this sudden disappearance is not
known. Brihaspati is sometimes referred to as
the creator of Charvaka or Lokyata philosophy.
Mughal history:

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 ibn-Mubarak summarizes
Charvaka philosophy as "unenlightened" and
that their literature as "lasting memorials to
their
ignorance".
B. Principle of Crvka Philosophy
Metaphysical Truths:
Crvkas denied metaphysical concepts like
reincarnation, extracorporeal soul, efficacy of
religious rites, other worlds (heaven and hell),
fate and accumulation of merit or demerit
through the concert of certain actions. Crvkas
also discarded the use of supernatural causes
to explain natural phenomena. To them all
natural phenomena was produced impulsively
from the intrinsic nature of things.
Consciousness and Afterlife:
Carvaka rejected the idea of an afterworld, the
authority of the sacred scriptures, the Vedas,
and the immortality of the self. All such nonmaterial objects as afterlife, destiny, or soul do
not exist. It accepts material structure of the
body, characterizes the body itself rather than a
soul universe as being formed of the four
elements: earth, water, air and fire. These
elements, in turn, were said to be collected of
atoms, indivisible units.
Sensual enjoyment:
Crvka believed that there was nothing
incorrect with sensual happiness. It is
impracticable to have enjoyment without pain;
Crvka thought that wisdom put down in
enjoying delight and avoiding pain as far as
probable. Contrasting many of the Indian
philosophies of the time, Crvka did not
consider in austerities or rejecting pleasure out
of fear of pain and held such reasoning to be
stupid.
Religion
Crvkas discarded religious conceptions of
Hindus, Buddhists and Jains, such as those of
the afterlife, reincarnation, samsara, karma and
religious rites. They were critical of the Vedas,
as
well
as
Buddhist
scriptures.
The

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Sarvadaranasagraha
with
remarks
by
Madhavacharya describes the Carvakas as
critical of Vedas, materialists without morals or
ethics.
Epistemology and charvaka:
In the field of epistemology the principle of
Lokayata is sensory. It states that all human
knowledge is resulting from the senseperception. The sense-organs can only pick up
objects because they themselves are collected of
the similar elements. It deprived of the
opportunity of any indirect knowledge. The
Carvaka epistemology grips perception as the
primary and suitable source of knowledge.
Carvaka Perceptions are of two types external
and internal. External perception is described
as that starting from the interface of five senses
and worldly objects, whereas internal perception
is explained by this school as that of inner
sense, the mind. Carvakas epistemological case
can be explained with the example of fire and
smoke i.e. when there is smoke, one's tendency
may be to leap to the conclusion that it must be
caused by fire. While this is often true, it require
not be universally true, everywhere or all the
times, stated the Carvaka scholars. Smoke can
have other causes. In Carvaka epistemology,
relation between two phenomena, or observation
and truth, has not been verified as unqualified,
it is an unsure truth. Such method of reasoning
that is jumping to conclusions or inference is
prone to fault in this Indian philosophy. This
epistemological proposal of Carvakas was
powerful among various schools of in Indian
philosophies, by representative a new-fangled
method of thinking and re-evaluation of past
doctrines. Hindu, Buddhist and Jain scholars
expansively deployed Carvaka insights on
inference in rational re-examination of their own
theories. Carvaka epistemology symbolizes
modest
epistemological
ways
in
Hindu
philosophy. To Carvakas, Pratyaka (perception)
was the one suitable method to knowledge and
other means of knowledge were either always
conditional or invalid. Advaita Vedanta scholars
measured six means of applicable knowledge
and to truths: Pratyaka (perception), Anuma

(inference), Upama (comparison and analogy),

Arthpatti (postulation), Anupalabdi (nonperception, cognitive proof) and abda (word,
testimony of past or present reliable experts).
While Carvaka School established only one, the
valid means of epistemology in other schools of
Hinduism ranged between 2 to 6.Inference and
charvaka: Inference and conclusion were
considered as
fake tools of
cognition.
Of
the recognized
means
of
knowledge
(pramana), the
Carvaka
documented
only
direct
perception
(anubhava) i.e.
seeing is the
basis
of
all
proofs.
Inference
is
detained
as
level to being
either right or
wrong and as a result conditional or invalid.
Inference is described as obtaining a latest
ending and truth from one or more observations
and preceding truths. Carvakas inference is
practical but prone to mistake, as conditional
truths can not at all be without uncertainty.
Inference is fine and cooperative; it is the
soundness of inference that is suppose,
sometimes in assured cases and often in others.
While our inferences sometimes are true and
guide to winning action. It is also a fact that
sometimes inference is wrong and leads to error.
Truth is not a dependable character of inference
and is only a mishap of inference and one that
is distinguishable, so we must be skeptics.
Materialism and Charvaka:
Carvaka materialists ridiculed religious services
and saying that they were make-believed by the
Brahmans to make certain their living. Lokyata
and Crvka have historically been used to

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indicate the philosophical school of Indian

Materialism.
Hedonism and Charvaka:
Charvaka rejected the transmigration of souls.
As an alternative, the main characteristic of
Lokayata was a fit and happy hedonism.
Carvaka ethics advised each individual to look
for his or her enjoyment here and now.
Charvaka said
"As long as you live,
Lives life to the fullest",
After death, the body is turned to ashes.
There is no re-birth."
These words indicate so complete of love for
humanity and life. Hedonism squabbles that
satisfaction is the main or essential good. A
hedonist struggles to make the most of
remaining pleasure. Ethical hedonism is the
thought that all people have the right to perform
everything in their control to realize the
supreme amount of pleasure probable to them,
presumptuous that their events do not break on
the equal rights of others.
Sense of humor and Charvaka:
Charvakas
judge
that
there
are
four
bhutachatustaya: earth, water, fire and air.
Everything is self-possessed of these four
elements, and it is the grouping of these
elements which produces chaitanya. With large
bravery and active sense of humor, the
Brahmans safeguarded animal sacrifices by
claiming that the sacrificed creature goes
instantly to paradise; the members of the
Carvaka asked why the Brahmans did not take
life their aged parents to pace them on their way
to paradise!

C. Beliefs of Charvaka philosophy

Refuse all supra-sensory phenomena like
gods, Atman, rebirth, demons, evil spirits,
Moksha, and the like. They judge them as
pertinent to ancient times but totally
unrelated to modern times.
Discard all rituals like Yajna, Pooja,
Abhisheka, pilgrimage, and Shraddha meant
to mollify gods and ancestral souls. They
consider that the lone function these rituals
provide priests the means to make a living.
Do not consider that Swamis, Babas and
Gurus have mystic powers like materializing
ash, gold rings and watches.
Decline all ancient scriptures like the
Vedas, the Brahmanas, Upanishads and the
Bhagavad Gita as holy.
Judge all ancient and medieval temples
committed to a variety of gods as significant
archeological and historical structures,
which must be industriously cleaned and
preserved for cultural achieves.
Believe all working temples of India are
temple- social establishment complexes
operating to swindle immature people by
incorrectly hopeful to do their desires.
Do not accept as true in religion

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D. Relevance of Charvaka philosophy in present time

Relevance in modern atomic science:
The assets of any given object were determined
by the atoms that included it. Consciousness
and the senses was the product of a exacting
grouping of atoms and the magnitude in which
they were united. After the death of an
organism, this arrangement disintegrated into
elements
that
then
combined
with
corresponding types of atoms in inanimate
nature. This Indian materialism, for its
incompleteness and inexperienced elements,
contains the germs of a reflective idea
symbolizes a luminous expectation of modern
atomic science and the theory of evolution.
Relevance in Constitution of India:
In recent this philosophy believes the
Constitution of India as supreme law above all
other laws, ancient or modern. They will protect
this law when followers of other laws attempt to
undermine it.
Relevance in equality, justice, and liberty:
In recent this philosophy protects every citizens
right for equality, justice, liberty and pursuit of
happiness. In our Indian society could have
been more cultured of Charvakism, viz., no
caste, equality of sexes.
Relevance in models of morally responsible:
In recent this philosophy will act in the society
as models of ethically accountable, progressive,
sensible, lighthearted people. In the quest of

their happiness, Charvakas will not infringe the

rights and welfare of others in the society.
Relevance in political, government, religious
or antisocial agencies:
In recent this philosophy creates it their
commerce to nonviolently clash unfairness
perpetrated by political, government, religious
or antisocial agencies in the society.
Relevance in the society as models of
righteousness:
In recent this philosophy wills ways themselves
in the society as models of righteousness. They
will not spoil in disruptive behavior of any kind.
They will gladly pay the taxes they be indebted
the government.
Relevance in laws of the land:
In recent this philosophy will not defy the laws
of the land except when they consider the law
as deliberately against the natural law. When
they perform this, they will employ nonviolent
methods and freely undergo consequences
thereof.
Relevance in disgraceful behavior of people:
In recent this philosophy use non-violent
methods when they complaint against unfair
laws or shameful behavior of people deluded by
religion.
Relevance in courageously expose the fraud
of Babas, Gurus and Swamis:

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In recent this philosophy will bravely expose the

scheme of Babas, Gurus and Swamis to the
wide-ranging public by means of informative

articles in newspapers and magazines; DVDs,

television shows, demonstrations, seminars,
meetings.

Relevance in respect of USA:

Yaawat jeevait sukham jeevait
Rinam letwa grihtam peebait
(Till the time you are alive live happily.
One should drink ghee (a sign of luxury) even if
he has to take loan or credit from someone)
In respect of this key thought of Charvaka we
can realize the development of USA. They
borrowed doctors, engineers; scientists etc. in
way of brain drain from developing countries
and progress themselves. Though they provide
money in respect of intelligence but their total
development vis--vis achievement is positing at

zenith and the amount of money is present at

nadir. USA applied the charvaka philosophy in
indirect way. They are producing the science,
technology and goods with the help of the
merits of developing countries and finally sales
these productions to back to developing and
under developed countries. That means they
have the knowledge of drink ghee (a sign of
luxury) even if he has to take loan or credit from
someone. So in this way we can correlate the
charvakas philosophy and the present status of
USA.

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Relevance in respect of India:

In India the preponderance of population falls in
the middle class group and we all know India is
having the chief population of young functioning
professionals. These people are extremely
enthusiastic at achieving everything as soon as
possible
and
desire
to
have
all
the
sumptuousness at once. When they join the job,
the very next day they started aspiring for all
the luxuries like house, dresses, gold, car etc.
but which are not achievable for them to
purchase at one time. In this condition people
are searching for the way outs of this situation.
Earlier they use to take loans from their
relatives and friends. But now there are
professionals in the market who are freshening
the ambitions of this recently earning
generation which do not want to wait. There are
lot many banking and non banking finance
corporations who are making the dream a
reality of these aspirants. They are first giving
loans to these people and helping them to make
their dreams a reality. The prevalence of liquid
money is one such example. As they can spend
more than they have with the help of plastic
card. But this is only the shining side of this
beautiful story of fulfilling ones dream and
having a sense of attainment and self
satisfaction. This is a mere illusion and a way of
fooling once own self as people are trapped in a

web of never ending desires as they are now

having a way of full filling all their aspirations
and expectations. There is one darker side of
this plastic money
Plastic money and credit card oriented
as one should not
cinema Jannat is too much related
forget the great
with Charvakas Yaawat jeevait
sukham jeevait/ Rinam letwa grihtam
economic
peebait
recession
which
hit the world in
January 2008.This
depression started
in America and the
major cause of this
was
lack
of
liquidity in the
market and one
prominent reason
for this is the
pending consent of
Source:http://mediapangaonline.blogs
the payment ended
pot.in/2009/01/imran-hashmis-newby credit cards.
look-latest-movie.html
People were using
the credit cards
without having the
thought that one
day they have to
Plastic money or credit card
pay it back. And
(Source:http://www.news.com.au/finan
when they failed to
ce/small-business/banning-plasticcard-fees/story-fn9evb64do so then there
1226426868348)
was scarcity of

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money in the market. This resulted in

bankruptcy
of
many
companies
and
retrenchments. Adornment of organizations
resulted in a great population of unemployed
which further deteriorated the problem. Slowly
this recession gripped the entire world and
every economy has to face the severe
implications of this. India was also affected by
this. But Indian economy soon showed the
mark of recovery and not even a single company
in India goes broke. The reason behind this was
that the debt to liquidity ratio was very good in
Indian corporate. The prominent reason behind
this was less than 2% population of India is
using the plastic money. As a result there was
no liquidity crisis in India and Indian economy
survived this. Indian materialism can be
analyzed today only on the foundation of what
the others had to say about it. Not that nothing
is accepted as authentic statements of the
materialists. A few oddments are indeed
admitted to be so. Even these are recovered
from the writings of their opponents. Such,
then, is supposed to be the characteristic
limitation of our knowledge of Indian
materialism. This, though not wholly true,
contains a significant element of truth, about
which it is essential for us to be clear first. This
is maybe best done by way of recapitulating the
main historical data that we have. At the
present stage of historical research, it may be
premature to guess on the genuine cause of this
renewed interest in the Lokayata philosophy
approximately from the 8th century. What
mainly concerns us, however, is its effect on the
making of the contemporary image of
materialism in ancient and medieval India.
While inspiring this image, it damages it also.
E. Criticism:
This thinking was criticized when it was
promulgated because at that point of time
people believed in the rule of spending as per
their earning and they believe in the principle of
self contentment. They think in making both the
ends meet. At that point of time there was a
group of people who believed in living plentifully
even if it is not supported by their ability to

earn. But people of this mindset did not

authority any respect and they are looked down
upon as they are not capable to sustain
themselves.
Criticism according to Vatsyayan:
According to Vatsyayan, the information that
awareness exists in the body does not
essentially create the previous an attribute of
the latter. For example, water can be hot, but
hotness is the quality not of water but of fire.
Likewise, consciousness, though residing in the
body, is a quality not of the body but of the
soul. Again, the body is composed of different
parts. Consciousness is the attribute of the
body; it should have been located in some
particular parts of the body. But it is establish
in all the parts of the body. The qualities of the
body are either audible by the external sense
organs or indiscernible. But consciousness is
neither professed by the external senses nor is
imperceptible, so it is not a quality of the body.
Criticism according to Udayana:
According to Udayana, body is unstable. If
consciousness is the quality of the body, it
should also be changeable. In that situation, the
reminiscences of childhood cannot be retained
by a young man. Remembrance is not the
purpose of the body, because we keep in mind
actions of an exacting part of the body, even
when that part is detached from the body.
Nothing can we preserve that precedent
experiences are remembered by the atoms of the
body. If it were so, then recollection would not
be obvious because the atoms in which it
subsists are imperceptible. That consciousness
is a quality of the body is obviously lined out by
these influence. It is resistant to alter and recall
is achievable because of it.
Criticism according to Jayant:
According to him, if consciousness were the
quality of the body, the latter would not be
uncovered to nothingness and death. Any
increase or decrease in the body would
essentially involve a corresponding increase or
decrease of consciousness. It cannot be a
quality of the mind or the senses. If the
Charvaka persists in concerning it as conscious,

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his mind differs from the atman only in name.

In fact, consciousness is the quality of the soul.
Criticism according to Vijnan Bhikshu:
Vijnan Bhikshu rejects the Charvaka policy of
the origin of consciousness. Only that thing can
product from combination of some elements,
which although in a latent stage, is by now
obsessed by the latter. Clearly, consciousness
cannot be the product of the synthesis of the
four lifeless elements. Once more, if it were a
natural quality of the body it should be forever
with it, since a natural quality persists so long
as the matter persists. In addition, if
consciousness were the quality of the body, it
would be found in dissimilar parts of the body,
even when they are separated from the body.
But a part of the body, alienated from it, loses
consciousness. The qualities of a thing survive
in its material elements. Consequently if
consciousness does not live in the constituent
parts of the body, it cannot survive in the body
as an entire also. It is more reasonable to
believe in an eternal soul having consciousness
as its attribute, than to regard body as full of
several powers of consciousness.
Criticism according to Samskara and
Vachaspati Misra:
(a) If consciousness is the exact quality of the
body, it should exist even in deep sleep, pass
out, and the like.
(b) If consciousness is the quality of the soul,
why is it not supposed by other people? Other
qualities are audible to others. Why is there an
exception in the case of consciousness?
(c) Consciousness is either insensible or
conscious. So it follows that consciousness is
also insentient. But an insentient cannot be
detained by another insentient object. Then how
does consciousness apprehend other insentient
things? Thus, it is clear that consciousness is
different from insentient matter. Consciousness
is self-luminous and light up other objects also;
therefore, consciousness can never be identical
with its objects.
(d) Recollection, etc., cannot be the function of
the changeable body. Only an eternal and

unchangeable soul can account for such

actions.
(e) Consciousness cannot be the quality of the
body, because when a person dreams,
consciousness remains active, although the
body becomes in active.
(f) There cannot be customary perception,
without light. The perception however, is not a
possession of the light, but of the eyes. There is
no
consciousness
without
body.
But
consciousness is a quality, not of the body but
of the soul.
(g) Subject cannot be identified with object. The
body is the subject and the soul is the object. So
the soul has an existence separate from the
body. Consciousness is the quality of the soul.
It is identical with the soul.
Criticism according to Rajasekhar Suri:
According to Rajasekhar Suri soul is one, it is
permanent, and it is the perceiver. The
identification of the body with the soul cannot
explain recollection, the synthesis of different
sensations and process of perception. It cannot
be attributed to the body.
QUESTION TO CARVAKA
Is the Perception only source of
valid knowledge?
Is Inference invalid even the
Carvaka theory presupposes
inference?
If a Carvaka were called upon to
show why even perception should
not be rejected as an invalid source
of knowledge. He would either
remain silent or thus confess that he
has no reason.
Criticism according to Vidyanandiswami:
Jain
philosopher
Vidyanandiswami
has
uncovered the Charvaka doctrine of the origin of
consciousness. The existence of the soul is
proved by Swasamvedana. The existence of the
soul is known by self-awareness. So a conscious
being is different from comatose objects. The
latter are perceived by sense organs. The former
is self-conscious and self-aware.

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Criticism
according
to
Buddhist
philosophers:
The Charvakas know it with the help of
inference that other philosophical schools have
faith in inference. Thus the very denial of
inference by the Charvakas is itself based on
inference. The opinions of other people are not
the object of sense perception, but that of
inference. So the Charvakas cannot disprove
inference.

Flood, Gavin (1996). An Introduction to

Hinduism. Cambridge: Cambridge University
Press.
8.Gokhale, Pradeep P. The Crvka Theory of
Pramas: A Restatement, Philosophy East and
West (1993).
9.Koller, John M. Skepticism in Early Indian
Thought, Philosophy East and West (1977).
Nambiar,
Sita
Krishna
(1971).
Prabodhacandrodaya of Krsna Misra. Delhi:
Motilal Banarasidass.
10.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.
11.Radhakrishnan, Sarvepalli and Moore,
Charles (1957). A Source Book in Indian
Philosophy. Princeton University Press. ISBN 0691-01958-4.
12.Riepe, Dale (1964). The Naturalistic Tradition
of Indian Thought (2nd ed. ed.). Delhi: Motilal
Banarsidass.
13.Salunkhe,
A.
H..
Aastikashiromani
Chaarvaaka (in Marathi).
14.Schermerhorn, R. A. When Did Indian
Materialism Get Its Distinctive Titles?, Journal
of the American Oriental Society (1930).
15.Sen, Amartya (2005). The Argumentative
Indian: Writings on Indian History, Culture and
Identity. London: Allen Lane. ISBN 0-71399687-0.
Photo courtesy
1.Plate
1:http://www.telegraphindia.com/1130614/jsp
/saltlake/story_17002970.jsp#.Vai7Y_n02oQ
2.Plate
2:http://disneypinforum.com/showthread.php?
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3.Plate
3:http://www.lacartes.com/business/LondonDarbarLondon/23029/photos?album=69391&pid=186
559
4.The photo of borrowed money used in world
map
from
https://www.pinterest.com/kimberlee8/borrowi
ng-money-from-friends/

The Carvaka School is a classical school of

materialism and skepticism, is recognized for its
hits on religious practices and from a Western
perspective, provides proof that not all classical
Indian philosophy is religiously oriented. The
Logic school also rejects the religious beliefs.
But Carvaka, goes further than believers
knowledge based on natural experience by
ridiculing what it observes as superstition,
including the belief in rebirth widespread among
all of the major Indian schools of thought.
1.Bibliography:
1. Bhatta, Jayarashi. Tattvopaplavasimha
(Status as a Carvaka text disputed)
2.Bhattacharya, Ramakrishna (2011) Studies
on the Carvaka/Lokayata (Cultural, Historical
and Textual Studies of Religions). Anthem ISBN
0857284339
3.Bhattacharya, Ramakrishna (2002). "Crvka
Fragments: A New Collection". Journal of Indian
Philosophy 30 (=6): 597640.
4.Chattopadhyaya, Debiprasad (1959) Lokayata:
A Study in Ancient Indian Materialism. New
Delhi: People's Publishing House.
5.Chattopadhyaya, Debiprasad (1964) Indian
Philosophy: A Popular Introduction. New Delhi:
People's Pub. House.
6.Chattopadhyaya,
Debiprasad
(1994).
Carvaka/Lokayata: An Anthology of Source
Materials and Some Recent Studies. New Delhi:
People's Publishing House.
7.Cowell, E. B.; Gough, A. E. (2001). The SarvaDarsana-Samgraha
or
Review
of
the
DifferentSystems
of
Hindu
Philosophy:
Trubner's Oriental Series (Partial Translation).
Taylor & Francis. ISBN 978-0-415-24517-3.

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5.The photo of borrowed money used in world

map
from
http://www.sharemarketschool.com/shouldyou-borrow-money-to-invest/
6.https://wesleyjacob2010.wordpress.com/tag/
alexandrian-exegesis/
7.http://www.slideshare.net/ajitceo/jainaphilosophy

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