Charvaka - Wikipedia Charvaka From Wikipedia, the free encyclopedia Jump to navigation Jump to search An ancient school of Indian materialism Part of a series on Hindu philosophy Orthodox Samkhya Yoga Nyaya Vaisheshika Mimamsa Vedanta Heterodox Charvaka Ājīvika Buddhism Jainism Sub-schools Smartist Advaita Vaishnavite Vishishtadvaita Dvaita Bhedabheda Dvaitadvaita Achintya Bheda Abheda Shuddhadvaita Akshar-Purushottam Darshan Shaivite Shaiva Siddhanta Pratyabhijña Panchartika Pramanavada Shakti Vishishtadvaita Trika Shiva Bhedabeda Shivadvaita Teachers (Acharyas) Nyaya Akṣapāda Gotama Jayanta Bhatta Raghunatha Siromani Mīmāṃsā Jaimini Kumārila Bhaṭṭa Prabhākara Advaita Adi Shankara Vishishtadvaita Ramanuja Dvaita Madhva Achintyabhedabhed Chaitanya Mahaprabhu Dvaitadvait Nimbarka Shuddhadvaita Vallabha Akshar-Purushottam Darshan Swaminarayan Tantra Shakta Abhinavagupta Nigamananda Paramahansa Ramprasad Sen Bamakhepa Kamalakanta Bhattacharya Anandamayi Ma Others Samkhya Kapila Yoga Patanjali Vaisheshika Kanada, Prashastapada Major texts Sruti Smriti Vedas Rigveda Yajurveda Samaveda Atharvaveda Upanishads Principal Upanishads Minor Upanishads Other scriptures Bhagavat Gita Agama (Hinduism) Vachanamrut Shastras and Sutras Brahma Sutras Samkhya Sutras Mimamsa Sutras Nyāya Sūtras Vaiśeṣika Sūtra Yoga Sutras Pramana Sutras Puranas Dharma Shastra Artha Śastra Kamasutra Naalayira Divya Prabhandham Tirumurai Shiva Samhita Hinduism Other Indian philosophies v t e Part of a series on Atheism Concepts History Antitheism Nontheism Atheism and religion (Criticism of atheism / of religion) History of atheism State atheism Outline Types Implicit and explicit Negative and positive Christian India Hindu (Adevism) Buddhist Jewish Muslim Feminist New Atheism Arguments for atheism Against God's existence Atheist's Wager Evil God Challenge Fate of the unlearned Free will God of the gaps Hitchens's razor Incompatible properties Inconsistent revelation Nonbelief Omnipotence paradox Poor design Problem of evil Problem of Hell Russell's teapot Theological noncognitivism Ultimate Boeing 747 gambit People Mikhail Bakunin Jean Baudrillard Albert Camus Richard Dawkins Daniel Dennett Ludwig Feuerbach Sam Harris Christopher Hitchens Baron d'Holbach Bertrand Russell Related stances Agnosticism Weak Strong Agnostic theism Agnostic atheism Ignosticism Apatheism Irreligion Anti-clericalism Antireligion Freethought Parody religion Post-theism Secular humanism Naturalism Humanistic Metaphysical Methodological Religious Secularism Category Religion portal WikiProject v t e Charvaka (Sanskrit: चार्वाक; IAST: Cārvāka), also known as Lokāyata, is an ancient school of Indian materialism.[1] Charvaka holds direct perception, empiricism, and conditional inference as proper sources of knowledge, embraces philosophical skepticism and rejects ritualism and supernaturalism.[2][3][4][5][6] It was a popular belief system in ancient India.[a] Brihaspati is traditionally referred to as the founder of Charvaka or Lokāyata philosophy, although some scholars dispute this.[8][9] During the Hindu reformation period in the first millennium BCE, when Buddhism was established by Buddha and Jainism was re-organized by Parshvanatha, the philosophy was well documented and opposed by both religions.[10] Much of the primary literature of Charvaka, the Barhaspatya sutras, were lost either due to waning popularity or other unknown reasons.[11] 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.[11][12] However, there is text that may belong to the Charvaka tradition, written by the skeptic philosopher Jayarāśi Bhaṭṭa, known as the Tattvôpaplava-siṁha, that provides information about this school, albeit unorthodox.[13] 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.[14][15] 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.[16] Charvaka is categorized as a heterodox school of Indian philosophy.[17][18] It is considered an example of atheistic schools in the Hindu tradition.[b][7][c][21][d] Contents 1 Etymology and meaning 1.1 As Lokayata 2 Origin 3 Philosophy 3.1 Epistemology 3.1.1 Comparison with other schools of Hinduism 3.2 Metaphysics 3.3 Consciousness and afterlife 3.4 Pleasure 3.5 Religion 3.6 Public administration 4 Works 4.1 Loss of original works 4.2 Controversy on reliability of sources 4.3 Influence on Europe and China 5 Commentators 6 Influence 7 Organisations 8 Criticism from Abrahamic philosophers 9 See also 10 Notes 11 References 12 Further reading 13 External links Etymology and meaning[edit] 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 carv, ‘to chew’ : “A Cārvāka chews the self (carvatyātmānaṃ cārvākaḥ). Hemacandra refers to 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.”[22] This may also allude to the philosophy's hedonistic precepts of "eat, drink, and be merry".[23] Others believe it to mean "agreeable speech" or pejoratively, "sweet-tongued", from Sanskrit's cāru "agreeable" and vāc "speech" (which becomes vāk 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.[24] As Lokayata[edit] According to claims of Debiprasad Chattopadhyaya 1992, p. 1 harvnb error: no target: CITEREFDebiprasad_Chattopadhyaya1992 (help), 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. The dictionary meaning of Lokāyata (लोकायत) signifies "directed towards, aiming at the world, worldly".[23][e] 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.[26] The name Lokāyata, for example, is found in Chanakya's Arthashastra, which refers to three ānvīkṣikīs (अन्वीक्षिकी, literally, examining by reason,[27] 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.[28] Lokāyata here refers to logic or science of debate (disputatio, "criticism").[29] Rudolf Franke translated Lokayata in German as "logisch beweisende Naturerklärung", that is "logically proving explanation of nature".[30] In 8th century CE Jaina literature, Saddarsanasamuccaya by Haribhadra,[31] 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."[32] 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".[33] Shantarakshita and Adi Shankara use the word lokayata to mean materialism,[11][34] with the latter using the term Lokāyata, not Charvaka.[35] 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.[36] Origin[edit] 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.[11][37][f] The primary literature of Charvaka, such as the Brhaspati Sutra, is missing or lost.[11][37] 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.[11][12] 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.” This declaration arises in a discussion with his female philosophy interlocutor, Maitreyi, who notices that this might mean there is no afterlife – no religion: “After Yājñavalkya said this, Maitreyi exclaimed: ‘Now, sir, you have totally confused me by saying ‘after death there is no awareness’.”[39] Substantial discussions about the Charvaka doctrines are found in texts during the 6th century BCE because of the emergence of competing philosophies such as Buddhism and Jainism.[11][37][40] Bhattacharya posits that Charvaka may have been one of several atheistic, materialist schools that existed in ancient India during the 6th century BCE.[41] Though there is evidence of its development in Vedic era,[42] The Charvaka school of philosophy predated the Āstika schools as well as being a philosophical predecessor to subsequent or contemporaneous philosophies such as Ajñana, Ājīvika, Jainism and Buddhism in the classical period of Indian philosophy.[43] The earliest Charvaka scholar in India whose texts still survive 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 BCE. There was a base text, a collection sūtras or aphorisms and several commentaries were written to explicate the aphorisms. This should be seen in the wider context of the oral tradition of Indian philosophy. It was in the 6th century BCE onwards, with the emergent popularity of Buddhism, that ancient schools started codifying and writing down the details of their philosophy.[44] E. W. Hopkins, in his The Ethics of India (1924), claims that Charvaka philosophy predated Jainism and Buddhism, mentioning "the old Cārvāka or materialist of the 6th century BC". Rhys Davids assumes that lokāyata in ca. the 5th century BC came to mean "skepticism" in general without yet being organised as a philosophical school. This proves that it had already existed for centuries and had become a generic term by 600 BCE. 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):[45] 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) There are alternate theories behind the origins of Charvaka. Bṛhaspati is sometimes referred to as the founder of Charvaka or Lokāyata philosophy, although other scholars dispute this.[8][9] Billington 1997, p. 43 states that a philosopher named Charvaka lived in or about the 6th century BCE, who developed the premises of this Indian philosophy in the form of Brhaspati Sutra. These sutras predate 150 BC, because they are mentioned in the Mahābhāṣya (7.3.45).[45] Basham 1981, pp. 11–17 harvnb error: no target: CITEREFBasham1981 (help), 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. 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.[46] Philosophy[edit] The Charvaka school of philosophy had a variety of atheistic and materialistic beliefs. They held perception and direct experiments to be the valid and reliable source of knowledge.[47] Epistemology[edit] 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.[16][48] 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.[16] 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.[49] 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.[14] 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).[16] 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. In this Indian philosophy such a method of reasoning, that is jumping to conclusions or inference, is prone to flaw.[16][49] 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.[16] They acknowledge that every person relies on inference in daily life, but to them if we act uncritically, we err. While our inferences sometimes are true and lead to successful action, it is also a fact that sometimes inference is wrong and leads to error.[41] 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.[16][37] 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.[16][50] Comparison with other schools of Hinduism[edit] Charvaka epistemology represents minimalist pramāṇas (epistemological methods) in Hindu philosophy. The other schools of Hinduism developed and accepted multiple valid forms of epistemology.[51][52] 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), Anumāna (inference), Upamāna (comparison and analogy), Arthāpatti (postulation), Anupalabdhi (non-perception, cognitive proof) and Śabda (word, testimony of past or present reliable experts).[51][52][53] While the Charvaka school accepted just one valid means for knowledge, in other schools of Hinduism they ranged between 2 and 6.[51][52] Metaphysics[edit] 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.[54] 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.[44] 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.[55] The fire is hot, the water cold, refreshing cool the breeze of morn; By whom came this variety ? from their own nature was it born.[55] Consciousness and afterlife[edit] This section needs expansion. You can help by adding to it. (July 2015) The Charvaka did not believe in karma, rebirth or an afterlife. To them, all attributes that represented a person, such as thinness, fatness etc., resided in the body. The Sarvasiddhanta Samgraha states the Charvaka position as follows,[56] There is no other world other than this; There is no heaven and no hell; The realm of Shiva and like regions, are fabricated by stupid imposters. — Sarvasiddhanta Samgraha, Verse 8[56] Pleasure[edit] Part of a series on Hedonism Thinkers Ajita Kesakambali Jeremy Bentham Julien Offray de La Mettrie Aristippus Epicurus Fred Feldman Theodorus the Atheist Michel Onfray Aristippus the Younger Hermarchus Lucretius Pierre Gassendi Metrodorus of Lampsacus David Pearce Zeno of Sidon Yang Zhu Torbjörn Tännsjö Esperanza Guisán Schools of hedonism Cārvāka Cyrenaics Epicureanism Christian hedonism Utilitarianism Yangism Key concepts Aponia Ataraxia Eudaimonia Happiness Hedone Pain Pleasure Sensation Suffering Tetrapharmakos Libertine Related articles Paradox of hedonism Hedonic treadmill v t e 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.[47] The Sarvasiddhanta Samgraha states the Charvaka position on pleasure and hedonism as follows,[57] 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. A fool wears himself out by penances and fasts. Chastity and other such ordinances are laid down by clever weaklings. — Sarvasiddhanta Samgraha, Verses 9-12[58] The scholar Bhattacharya, argues that the common belief that "all materialists are nothing but sensualists" is a misconception, as no authentic Carvaka aphorism have been cited by the movement's opponents to support this view.[59] Religion[edit] Charvakas rejected many of the standard religious conceptions of Hindus, Buddhists, Jains and Ajivakas, such as an afterlife, reincarnation, samsara, karma and religious rites. They were critical of the Vedas, as well as Buddhist scriptures.[60] The Sarvadarśanasaṃgraha with commentaries by Madhavacharya describes the Charvakas as critical of the 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.[60][61][62] 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.[55] 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".[55] The Jain scholar Haribhadra, in the last section of his text Saddarsanasamuccaya, includes Charvaka in his list of six darśanas of Indian traditions, along with Buddhism, Nyaya-Vaisheshika, Samkhya, Jainism and Jaiminiya.[63] 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.[64] The accuracy of these views, attributed to Charvakas, has been contested by scholars.[65][66] Public administration[edit] An extract from Aaine-Akbari (vol.III, tr. by H. S. Barrett, pp217–218) 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 instance. The account is given by the historian Vincent Smith, in his article titled "The Jain Teachers of Akbar". Some Carvaka thinkers are said to have participated in the symposium. Under the heading "Nastika" Abul Fazl has referred to the good work, judicious administration and welfare schemes that were emphasised by the Charvaka law-makers. Somadeva has also mentioned the Charvaka method of defeating the enemies of the nation.[67][68] Works[edit] No independent works on Charvaka philosophy can be found except for a few sūtras attributed to 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.[69] In the epic Mahabharata, Book 12 Chapter 39, a rakshasa dresses up like a Brahmin and appoints himself as spokesperson for all Brahmins is named Charvaka. Charvaka criticizes Yudhishthira for killing his kinsmen, superiors, and teacher, and claims that all the Brahmins are uttering maledictions to him. Yudhishthira is ashamed of this, but the Brahmin Vaishampayana reassures him. The Brahmins, now filled with rage, destroy Charvaka with the power of their mantras.[70] 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:[71] ...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?[71] 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 an unfavourable light. Therefore, their works should only be accepted critically.[44] 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.[44] 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."[72] Controversy on reliability of sources[edit] Bhattacharya 2011, pp. 10, 29–32 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, are 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.[65] 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'.[73] 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 approaches Charvakas deployed were so 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.[44] Likewise, states Bhattacharya, the charge of hedonism against Charvaka might have been exaggerated.[65] Countering the argument that the Charvakas opposed all that was good in the Vedic tradition, Riepe 1964, p. 75 states, "It may be said from the available material that Cārvākas hold truth, integrity, consistency, and freedom of thought in the highest esteem." Influence on Europe and China[edit] According to reports, the Europeans were surprised by the openness and rational doubts of the Mughal emperor Akbar and the Indians. In Pierre De Jarric’s Histoire (1610), based on the Jesuit reports, the Mughal emperor is compared to an atheist himself: “Thus we see in this Prince the common fault of the atheist, who refuses to make reason subservient to faith (…)”[74] Hannah Chapelle Wojciehowski writes this concerning the Jesuit descriptions in the paper “East-West Swerves: Cārvāka Materialism and Akbar’s Religious Debates at Fatehpur Sikri” (2015): …The information they sent back to Europe was disseminated widely in both Catholic and Protestant countries (…) A more detailed understanding of Indian philosophies, including Cārvāka, began to emerge in Jesuit missionary writings by the early to mid-seventeenth century.[75] The Jesuit Roberto De Nobili wrote in 1613 that the “Logaidas” (Lokayatas) “hold the view that the elements themselves are god”. Some decades later, Heinrich Roth, who studied Sanskrit in Agra ca. 1654–60, translated the Vedantasara by the influential Vedantic commentator Sadananda (14th). This text depicts four different schools of the Carvaka philosophies. Wojciehowski notes: “Rather than proclaiming a Cārvāka renaissance in Akbar’s court, it would be safer to suggest that the ancient school of materialism never really went away.” In Classical Indian Philosophy (2020), by Peter Adamson and Jonardon Ganeri, they mention a lecture by Henry T. Coolebrooke in 1827 on the schools of the Carvaka/Lokayata materialists.[76] Adamson and Ganeri compare the Carvakas to the “emergentism in the philosophy of mind,” which is traced back to John Stuart Mill. They write that Mill “sounds like a follower of Brhaspati, founder of the Cārvāka system, when he writes in his System of Logic that ‘All organised bodies are composed of parts, similar to those composing inorganic nature (…)’” The historian of ideas Dag Herbjørnsrud has pointed out that the Charvaka schools influenced China: "This Indian-Chinese materialist connection is documented in a little-known but groundbreaking paper by professor Huang Xinchuan, “Lokayata and Its Influence in China,” published in Chinese in 1978 (English version in the quarterly journal Social Sciences in March 1981). Xinchuan, a senior researcher at the China Academy of Social Science, demonstrates how the Indian Lokāyata schools exercised an influence on ancient Chinese over the centuries. He lists 62 classical texts in China that refer to these Indian material-atheistic schools, from the Brahmajala Sutra translated by Zhi Qian (Chih Chien, 223–253), of the Kingdom of Wu, to An Explanation for Brahmajala Sutra written by Ji Guang (Chi-kuang, 1528–1588) of the Ming Dynasty. In addition, Xinchuan mentions four texts on Lokayata in Chinese by Japanese Buddhist writers."[77] Xinchuan’s paper explains how the Buddhists regarded the Lokayatikas as fellow-travellers of the Confucian and the Taoist Schools, and how they launched an attack on them because of their materialistic views. Xinchuan cites, as also Rasik Vihari Joshi noted in 1987, dozens of texts where Chinese classical works describe Lokayata either as “Shi-Jian-Xing” (“doctrine prevailing in the world”), “Wu-Hou-Shi-Lun” (“doctrine of denying after-life”), or refers to “Lu-Ka-Ye-Jin” (the “Lokāyata Sutra”). Commentators[edit] Aviddhakarṇa, Bhavivikta, Kambalasvatara, Purandara and Udbhatabhatta are the five commentators who developed the Carvaka/Lokayata system in various ways. [78] [79] Influence[edit] Dharmakirti, a 7th-century philosopher deeply influenced by Carvaka philosophy wrote in Pramanvartik.[80] Pyrrho The influence of this heterodox doctrine is seen in other spheres of Indian thought. Organisations[edit] The Charvaka Ashram founded by Boddu Ramakrishna in 1973 has stood the test of time and continues to further the cause of the rationalist movement.[81] Criticism from Abrahamic philosophers[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[82] (also see Sen 2005, pp. 288–289). In the text, the Mughal historian Abu'l-Fazl ibn Mubarak summarizes the Charvaka philosophy as "unenlightened" and characterizes their works of 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.[82] See also[edit] Ajñana Atheism Cyrenaics Debiprasad Chattopadhyaya Epicureanism Lokayata: A Study in Ancient Indian Materialism Materialism Positivism Śramaṇa Notes[edit] ^ "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."[7] ^ "some of the ancient Hindu traditions like Charvaka have a rich tradition of materialism, in general, other schools..."[19] ^ "Of the three heterodox systems, the remaining one, the Cārvāka system, is a Hindu system."[20] ^ For a general discussion of Charvaka and other atheistic traditions within Hindu philosophy, see Frazier 2013, p. 367 ^ 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"[25] ^ "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..."[38] ^ Seema Chishti (21 August 2018). "Indian rationalism, Charvaka to Narendra Dabholkar". The Indian Express. ^ Tiwari 1998, p. 67. ^ Perrett 1984, pp. 161-174. ^ Bhattacharya 2011, pp. 21–32. ^ Radhakrishnan & Moore 1957, pp. 187, 227–234. ^ Flint 1899, p. 463. ^ a b Raman 2012, pp. 549–574. ^ a b Bhattacharya, Ramkrishna (December 2002). "Cārvāka Fragments: A New Collection". Journal of Indian Philosophy. Springer. 30. doi:10.1023/A:1023569009490. ^ a b Jeaneane Fowler (2015). A. C. Grayling (ed.). The Wiley Blackwell Handbook of Humanism. John Wiley & Sons. pp. 114 with footnote 17. ISBN 978-1-119-97717-9. ^ Quack 2011, p. 50:See footnote 3 ^ a b c d e f g Radhakrishnan & Moore 1957, pp. 227–249. ^ a b Bhattacharya 2011, pp. 21–44, 65–74. ^ Balcerowicz, Piotr (2016), Zalta, Edward N. (ed.), "Jayarāśi", The Stanford Encyclopedia of Philosophy (Spring 2016 ed.), Metaphysics Research Lab, Stanford University, retrieved 8 July 2020 ^ a b Acharya 1894, p. 5. ^ Bhattacharya 2011, p. 58. ^ a b c d e f g h Kamal 1998, pp. 13-16. ^ Radhakrishnan & Moore 1957, pp. 1–3, Contents. ^ Flood 1996, p. 224. ^ Thomas 2014, pp. 164-165. ^ Tiwari 1998. ^ Cooke 2006, p. 84. ^ Bhattacharya 2011, pp. 166–167. ^ a b Isaeva 1993, p. 27. ^ Sharma 1987, p. 40. ^ Stöwe 2003. ^ Bhattacharya 2011, pp. 187–192. ^ Hacker 1978, p. 164. ^ Bhattacharya 2011, pp. 188–190. ^ Bhattacharya 2011, pp. 27, 189–191. ^ Bhattacharya 2011, p. 188. ^ Chapple 2003, p. 2. ^ Haribhadrasūri 1989. ^ Bhattacharya 2011, pp. 193–195. ^ Bhattacharya 2011, pp. 196. ^ Bhattacharya 2002, p. 6. sfn error: multiple targets (2×): CITEREFBhattacharya2002 (help) ^ Joshi 1987. ^ a b c d Koller 1977, pp. 155-164. ^ Vaidya 2001, p. 503. ^ Herbjørnsrud, Dag (16 June 2020). "The untold history of India's vital atheist philosophy". Blog of the APA. Retrieved 5 November 2020. ^ Riepe 1964, p. 53-58. ^ a b Bhattacharya 2013, p. 133-149. ^ Sinha 1994, pp. 235-241. ^ Bhattacharya 2011, p. 9. ^ a b c d e Bhattacharya 2011a. ^ a b Schermerhorn 1930, pp. 132-138. ^ Bhattacharya 2011, pp. 65–74. ^ a b Acharya 1894, p. 3. ^ Bhattacharya 2010, pp. 529-542. ^ a b Bhattacharya 2011, pp. 55–67. ^ Chatterjee 1977, pp. 195-209. ^ a b c Deutsch 2001, pp. 245-248. ^ a b c Grimes 1996, p. 238. ^ Flood 1996, p. 225. ^ Acharya 1894, p. 9. ^ a b c d Acharya 1894, p. 10. ^ a b Billington 1997, p. 44. ^ Billington 1997, pp. 44-45. ^ Billington 1997, p. 45. ^ Bhattacharya, Ramkrishna (2009). Studies on the Carvaka/Lokayata. Florence: Societa Editrice Fiorentina, 2009. ^ a b Hayes 2001, p. 187-212. ^ Madhavacharya n.d., pp. 3-7. ^ Acharya 1894, pp. 5-9. ^ Potter 2003, pp. 435–436:See verses 78-end (ET99-end) ^ Potter 2003, pp. 435. ^ a b c Bhattacharya 2011, pp. 10, 29–32. ^ Riepe 1964. ^ Salunkhe, A. H. (16 October 1998). "Astik Shiromani, Charvak". Lokayat – via Google Books. ^ Smith, Vincent Arthur (16 October 1917). "The Jain Teachers of Akbar". Bhandarkar Oriental Research Institute – via Google Books. ^ Joshi 2005, p. 37. ^ Roy 1894, pp. 121-122. ^ a b Acharya 1894, p. 2. ^ Chatterjee & Datta 2004, p. 55. ^ Del Toso 2010, pp. 543-552. ^ Herbjørnsrud, Dag (24 June 2020). "India's atheist influence on Europe, China, and science". Blog of the APA. Retrieved 5 November 2020. ^ Wojciehowski, Hannah Chapelle (1 July 2015). "East-West Swerves: Cārvāka Materialism and Akbar's Religious Debates at Fatehpur Sikri". Genre. 48 (2): 131–157. doi:10.1215/00166928-2884820. ISSN 0016-6928. ^ Miscellaneous Essays by H. T. Colebrooke 1. National Library of Naples. H. Allen. 1837.CS1 maint: others (link) ^ Herbjørnsrud, Dag (24 June 2020). "India's atheist influence on Europe, China, and science". Blog of the APA. Retrieved 5 November 2020. ^ Bhattacharya, Ramkrishna; BHATTACHARYA, BAMKRISHNA (2010). "Commentators on the "Cārvākasūtra": A Critical Survey". Journal of Indian Philosophy. 38 (4): 419–430. doi:10.1007/s10781-010-9088-6. JSTOR 23497726. ^ Bhattacharya, Ramkrishna (15 January 2000). "Materialism in India; After Carvaka". Indian Skeptic. 12: 31–36 – via ResearchGate. ^ http://www.vkmaheshwari.com/WP/?p=2769 ^ https://www.thenewsminute.com/article/heart-andhra-s-booming-capital-lies-quaint-ashram-rationalists-100193 ^ a b Mubarak 1894, pp. 217-218. References[edit] Acharya, Mādhava (1894). The Sarva-darśana-samgraha: Or, Review of the Different Systems of Hindu Philosophy. Translated by Cowell, E. B.; Gough, A. E. London: Trübner & Company. Basham, Arthur Llewellyn (1951). History and Doctrines of the Ajivikas, a Vanished Indian Religion. Motilal Banarsidass (published 2002). ISBN 978-81-208-1204-8. Bhattacharya, Ramakrishna (2002). "Cārvāka Fragments: A New Collection". Journal of Indian Philosophy. 30 (6): 597–640. doi:10.1023/A:1023569009490. Bhattacharya, Ramkrishna (2010). "What the Cārvākas Originally Meant". Journal of Indian Philosophy. 38 (6): 529–542. doi:10.1007/s10781-010-9103-y. ISSN 0022-1791. Bhattacharya, Ramkrishna (2011). Studies on the Carvaka/Lokayata. Anthem Press. ISBN 978-0-85728-433-4. Bhattacharya, Ramkrishna (21 August 2011). "Materialism in India: A Synoptic View". carvaka4india.com. Retrieved 18 July 2018. Bhattacharya, Ramkrishna (2013). "The Base Text and Its Commentaries: Problems of Representing and Understanding the Cārvāka/Lokāyata". Argument Biannual Philosophical Journal. 3 (1): 133–149. Billington, Ray (1997). Understanding Eastern Philosophy. Psychology Press. ISBN 978-0-415-12964-0. Chatterjee, D (1977). "Skepticism and Indian philosophy". Philosophy East and West. 27 (2): 195–209. doi:10.2307/1397616. JSTOR 1397616. Chatterjee, Satischandra; Datta, Dhirendramohan (2004). An Introduction to Indian Philosophy. University of Calcutta. Cooke, Bill (2006). Dictionary of Atheism, Skepticism, and Humanism. Prometheus Books. ISBN 978-1-59102-299-2. Chapple, Christopher Key (2003). Reconciling Yogas: Haribhadra's Collection of Views on Yoga With a New Translation of Haribhadra's Yogadrstisamuccaya by Christopher Key Chapple and John Thomas Casey. SUNY Press. ISBN 978-0-7914-5899-0. Chattopadhyaya, Debiprasad (1964) Indian Philosophy: A Popular Introduction. New Delhi: People's Pub. House. Chattopadhyaya, Debiprasad (1992) [1959]. Lokayata: A Study in Ancient Indian Materialism (7th ed.). New Delhi: People's Publishing House. p. 1. ISBN 978-81-7007-006-1. Chattopadhyaya, Debiprasad (1994). Carvaka/Lokayata: An Anthology of Source Materials and Some Recent Studies. New Delhi: People's Publishing House. Del Toso, Krishna (2010). "The Stanzas on the Cārvāka/Lokāyata in the Skhalitapramathanayuktihetusiddhi". Journal of Indian Philosophy. 38 (6): 543–552. doi:10.1007/s10781-010-9106-8. ISSN 0022-1791. Deutsch, Elliot (2001). "Karma in the Advaita Vedanta". In Roy W. Perrett (ed.). Philosophy of Religion. Vol. 4. Taylor & Francis. ISBN 978-0-8153-3611-2. Doniger, Wendy (2018). Against Dharma: Dissent in the Ancient Indian Sciences of Sex and Politics. Yale University Press. ISBN 978-0-300-23523-4. Flint, Robert (1899). "Appendix Note VII - Hindu Materialism: The Charvaka System". Anti-theistic theories. London: William Blackwood. Flood, Gavin (1996). An Introduction to Hinduism. Cambridge: Cambridge University Press. Frazier, Jessica (2013). "Hinduism". In Bullivant, Stephen; Ruse, Michael (eds.). The Oxford Handbook of Atheism. OUP Oxford. ISBN 978-0-19-964465-0. Grimes, John A. (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. SUNY Press. ISBN 978-0-7914-3067-5. Haribhadrasūri (1989). Saddarsanasamuccaya. Translated by M Jain. Asiatic Society. OCLC 255495691. Hacker, Paul (1978). Kleine Schriften (in German). Steiner Franz Verlag. ISBN 978-3-515-02692-5. Hayes, Richard (2001). "The Question of Doctrinalism in the Buddhist Epistemologists". In Roy W. Perrett (ed.). Philosophy of Religion. Vol. 4. Taylor & Francis. ISBN 978-0-8153-3611-2. Isaeva, N. V. (1993). Shankara and Indian Philosophy. SUNY Press. ISBN 978-0-7914-1281-7. Joshi, Dinkar (2005). Glimpses of Indian Culture. Star Publications. ISBN 978-81-7650-190-3. Joshi, Rasik Vihari (1987). "Lokayata in Ancient India and China" (PDF). Annals of the Bhandarkar Oriental Research Institute. 68 (1/4): 393–405. Kamal, M. Mostafa (1998). "The Epistemology of the Carvaka Philosophy". Journal of Indian and Buddhist Studies. 46 (2): 1048–1045. doi:10.4259/ibk.46.1048. ISSN 1884-0051. Koller, John M. (1977). "Skepticism in Early Indian Thought". Philosophy East and West. 27 (2): 155–164. doi:10.2307/1397613. JSTOR 1397613. Mubarak, Abu'l-Fazl ibn (1894). The Ain-i-Akbari. Vol. 3. Translated by Henry Sullivan Jarrett. Madhavacharya (n.d.). Sarva-Darsana-Samgraha [Sanskrit-Hindi] [An Epitome of the Different Systems of Indian Philosophy] (in Hindi). Translated by Narain Sinh. Perrett, Roy W (1984). "The problem of induction in Indian philosophy". Philosophy East and West. 34 (2): 161–174. doi:10.2307/1398916. JSTOR 1398916. Potter, Karl H. (2003). Buddhist Philosophy from 350 to 600 A.D. Vol. IX. Motilal Banarsidass. ISBN 978-81-208-1968-9. Quack, Johannes (2011). Disenchanting India: Organized Rationalism and Criticism of Religion in India. Oxford University Press. ISBN 978-0-19-981261-5. Raman, V.V. (2012). "Hinduism and Science: Some Reflections". Zygon - Journal of Religion and Science. 47 (3): 549–574. doi:10.1111/j.1467-9744.2012.01274.x. Radhakrishnan, Sarvepalli; Moore, Charles (1957). A Source Book in Indian Philosophy. Princeton University Press. ISBN 978-0-691-01958-1. Riepe, Dale (1964). The Naturalistic Tradition of Indian Thought (2nd ed.). Delhi: Motilal Banarsidass. Roy, Pratap Chandra (1894). "§ XXXIX Shanti Parva". The Mahabharata of Krishna-Dwaipayana Vyasa. Translated by Kisari Mohan Ganguli. Calcutta : Bharata press. Schermerhorn, R. A. (1930). "When Did Indian Materialism Get Its Distinctive Titles?". Journal of the American Oriental Society. 50: 132–138. doi:10.2307/593059. JSTOR 593059. Sen, Amartya (2005). The Argumentative Indian: Writings on Indian History, Culture and Identity. London: Allen Lane. ISBN 978-0-7139-9687-6. Sharma, Chandradhar (1987). A critical survey of Indian philosophy (Reprinted. ed.). Delhi: M. Banarsidass. ISBN 9788120803657. Sinha, A. K. (1994). "Traces of Materialism in Early Vedic Thought: A Study". Annals of the Bhandarkar Oriental Research Institute. 75 (1): 235–241. JSTOR 41694419. Stöwe, Kira (11 February 2003). "Sanskrit and Tamil Dictionaries". sanskrit-lexicon.uni-koeln.de. Retrieved 18 July 2018. Tiwari, KN (1998). Classical Indian Ethical Thought. Motilal Banarsidass. ISBN 978-8120816077. Thomas, R. (2014). "Hindu Perspectives on Evolution: Darwin, Dharma, and Design". Sociology of Religion. 75 (1): 164–165. doi:10.1093/socrel/sru003. ISSN 1069-4404. Vaidya, CV (2001). Epic India, Or, India as Described in the Mahabharata and the Ramayana. Asian Educational Services. ISBN 978-81-206-1564-9. Further reading[edit] Charvaka Sixty by Dr. Tanvir Ratul Bhatta, Jayarashi. Tattvopaplavasimha (Status as a Carvaka text disputed) Gokhale, Pradeep P. The Cārvāka Theory of Pramāṇas: A Restatement, Philosophy East and West (1993). Nambiar, Sita Krishna (1971). Prabodhacandrodaya of Krsna Misra. Delhi: Motilal Banarasidass. External links[edit] Wikiquote has quotations related to: Charvaka The Lokāyata, Nāstika and Cārvāka, Surendranath Dasgupta, 1940 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 v t e Belief systems Abrahamism Acosmism Agnosticism Animism Antireligion Atheism Deism Dharmism Dualism Esotericism Feminist theology Gnosticism Henotheism Immanence Monism Monolatry Monotheism Mysticism Neoplatonism New Age New Thought Nondualism Pandeism Pantheism Panentheism Polytheism Process theology Religious naturalism Shamanism Shramanism Taoic Theism Transcendence more v t e Indian philosophy Topics Atheism Atomism Idealism Logic Monotheism Vedic philosophy Āstika Hindu: Samkhya Nyaya Vaisheshika Yoga Mīmāṃsā Vedanta Acintya bheda abheda Advaita Bhedabheda Dvaita Dvaitadvaita Shuddhadvaita Vishishtadvaita Shaiva Pratyabhijña Pashupata Shaivism Shaiva Siddhanta Nāstika Ājīvika Ajñana Cārvāka Jain Anekantavada Syādvāda Buddhist philosophy and Early Buddhist schools Śūnyatā Madhyamaka Yogacara Sautrāntika Svatantrika Texts Abhinavabharati Arthashastra Bhagavad Gita Bhagavata Purana Brahma Sutra Buddhist texts Dharmashastra Hindu texts Jain Agamas Kamasutra Mimamsa Sutras All 108 texts Principal Nyāya Sūtras Nyayakusumanjali Panchadasi Samkhyapravachana Sutra Shiva Sutras Tarka-Sangraha Tattvacintāmaṇi Tirukkuṟaḷ Upanishads Minor Vaiśeṣika Sūtra Vedangas Vedas Yoga Sutras of Patanjali Yoga Vasistha More... Philosophers Adi Shankara Valluvar Avatsara Uddalaka Aruni Gautama Buddha Yājñavalkya Gargi Vachaknavi Buddhaghosa Patañjali Kanada Kapila Brihadratha Ikshvaku Jaimini Vyasa Chanakya Dharmakirti Akshapada Gotama Nagarjuna Padmasambhava Vasubandhu Gaudapada Ramana Maharshi Vivekananda Dayananda Saraswati Ramanuja Vedanta Desika Raikva Sadananda Sakayanya Satyakama Jabala Madhvacharya Mahavira Guru Nanak More... Concepts Abhava Abhasavada Abheda Adarsana Adrishta Advaita Aham Ahimsa Aishvarya Akrodha Aksara Anatta Ananta Anavastha Anupalabdhi Apauruṣheyā Artha Asiddhatva Asatkalpa Ātman Avyakta Bhrama Brahman Brahmi sthiti Bhuman Bhumika Chaitanya Chidabhasa Cittabhumi Dāna Devatas Dharma Dhi Dravya Dhrti Ekagrata Guṇa Guru Vandana Hitā Idam Ikshana Ishvaratva Jivatva Kama Karma Kasaya Kshetrajna Lakshana Mithyatva Mokṣa Nididhyasana Nirvāṇa Niyama Padārtha Paramatman Paramananda Parameshashakti Parinama-vada Pradhana Prajna Prakṛti Pratibimbavada Pratītyasamutpāda Puruṣa Rājamaṇḍala Ṛta Sakshi Samadhi Saṃsāra Sankalpa Satya Satkaryavada Shabda Brahman Sphoṭa Sthiti Śūnyatā Sutram Svātantrya Iccha-mrityu Syādvāda Taijasa Tajjalan Tanmatra Tyāga Uparati Upekkhā Utsaha Vivartavada Viraj Yamas Yoga More... v t e Criticism of religion By religion Bahá'í Faith Buddhism Christianity Catholic Jehovah's Witnesses Latter Day Saint movement Protestantism Seventh-day Adventist Unification movement Westboro Baptist Church Hinduism Swaminarayan sect Islam Islamism Twelver Shia Islam Wahhabism Jainism Judaism Monotheism New religious movement Scientology Sikhism Yazdânism Zoroastrianism Religious texts Bible Quran Hadith Mormon sacred texts Book of Mormon Talmud Religious figures Aisha Charles Taze Russell Ellen White Jesus Moses Muhammad Mirza Ghulam Ahmad Saul Religious violence Buddhism Christianity Mormonism Judaism Islam Terrorism Christian Hindu Islamic Jewish Persecution Christian thought on persecution and tolerance War In Islam In Judaism Sectarian violence By country India Anti-Christian violence In Odisha Nigeria Pakistan Books Atheist Manifesto Breaking the Spell Christianity Unveiled God in the Age of Science? God Is Not Great God: The Failed Hypothesis Letter to a Christian Nation The Age of Reason The Blind Watchmaker The Caged Virgin The End of Faith The God Delusion The Gospel of the Flying Spaghetti Monster Why I Am Not a Christian Why I Am Not a Muslim Books critical of Christianity Books critical of Islam Movements Agnosticism Antitheism Atheism Criticism Cārvāka New Atheism Nontheistic religions Parody religion Authority control NDL: 00575408 Retrieved from "https://en.wikipedia.org/w/index.php?title=Charvaka&oldid=997711284" Categories: Atheism Nāstika Egoism Consequentialism Hedonism Hidden categories: Harv and Sfn multiple-target errors CS1: Julian–Gregorian uncertainty CS1 maint: others Articles with short description Short description is different from Wikidata EngvarB from September 2014 Use dmy dates from September 2014 Articles containing Sanskrit-language text Harv and Sfn no-target errors Articles to be expanded from July 2015 All articles to be expanded Articles using small message boxes CS1: long volume value CS1 German-language sources (de) CS1 Hindi-language sources (hi) Wikipedia articles with NDL identifiers Navigation menu Personal tools Not logged in Talk Contributions Create account Log in Namespaces Article Talk Variants Views Read Edit View history More Search Navigation Main page Contents Current events Random article About Wikipedia Contact us Donate Contribute Help Learn to edit Community portal Recent changes Upload file Tools What links here Related changes Upload file Special pages Permanent link Page information Cite this page Wikidata item Print/export Download as PDF Printable version In other projects Wikiquote Languages العربية অসমীয়া বাংলা Български Català Čeština Deutsch Español Esperanto فارسی Français Հայերեն हिन्दी Bahasa Indonesia Italiano ಕನ್ನಡ Қазақша Кыргызча Lietuvių Magyar മലയാളം मराठी Nederlands नेपाली 日本語 Norsk bokmål ਪੰਜਾਬੀ پنجابی Polski Português Română Русский संस्कृतम् Slovenčina Suomi தமிழ் ไทย Українська Tiếng Việt 中文 Edit links This page was last edited on 1 January 2021, at 21:32 (UTC). Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization. Privacy policy About Wikipedia Disclaimers Contact Wikipedia Mobile view Developers Statistics Cookie statement