Charvaka (; IAST: Cārvāka), also known as Lokāyata, is an ancient school of Indian materialism. It is considered as one example of the atheistic schools in the Hindu tradition. Charvaka holds direct perception, empiricism, and conditional inference as proper sources of knowledge, embraces philosophical skepticism and rejects ritualism. It was a popular belief system in ancient India.
Brihaspati, a philosopher, is traditionally referred to as the founder of Charvaka or Lokāyata philosophy, although some scholars dispute this. During the Hindu reformation period in the first millennium BCE, when Buddhism was established by Gautama Buddha and Jainism was re-organized by Parshvanatha. Its teachings have been compiled from historic secondary literature such as those found in the shastras, sutras, and the Indian epic poetry.
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.
Charvaka is categorized as one of the nāstika or "heterodox" schools of Indian philosophy.
Etymology and meaning
The etymology of Charvaka (Sanskrit: चार्वाक) is uncertain. Bhattacharya quotes the grammarian Hemacandra, to the effect that the word cārvāka is derived from the root , 'to chew' : "A Cārvāka chews the self (carvatyātmānaṃ cārvākaḥ). Hemacandra refers to a very unique theory his own grammatical work, Uṇādisūtra 37, which runs as follows: mavāka-śyāmāka-vārtāka-jyontāka-gūvāka-bhadrākādayaḥ. Each of these words ends with the āka suffix and is formed irregularly." This may also allude to the philosophy's hedonistic precepts of "eat, drink, and be merry".
Others believe it to mean "agreeable speech" or pejoratively, "sweet-tongued", from Sanskrit's "agreeable" and "speech" (which becomes in the nominative singular and in compounds). Yet another hypothesis is that it is eponymous, with the founder of the school being Charvaka, a disciple of Brihaspati.
As Lokayata
According to claims of Debiprasad Chattopadhyaya, the traditional name of Charvaka is Lokayata. It was called Lokayata because it was prevalent () among the people (), and meant the world-outlook of the people. 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. However, Lokāyata in the Arthashastra is not anti-Vedic, but implies Lokāyata to be a part of Vedic lore. Lokāyata here refers to logic or science of debate (disputatio, "criticism"). Rudolf Franke translated Lokayata in German as "logisch beweisende Naturerklärung", that is "logically proving explanation of nature".
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 sin."
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.
In Silāṅka's commentary on Sūtra-kṛtāṅgna, the oldest Jain Āgama Prakrt literature, he has used four terms for Cārvāka viz. (1) Bṛhaspatya (2) Lokāyata (3) Bhūtavādin (4) Vāmamārgin.
Origin
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.
In the oldest of the Upanishads, in chapter 2 of the Brhadāranyaka (ca. 700 BCE), the leading theorist Yājnavalkya states in a passage often referred to by the irreligious: "so I say, after death there is no awareness."