Beliefs
The Cārvāka school of philosophy had a variety of atheistic and naturalistic beliefs.
[edit] No life after death
The Carvaka believed there was no afterlife, no life after death
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- Springing forth from these elements itself
- solid knowledge is destroyed
- when they are destroyed—
- after death no intelligence remains. [10]
[edit] Naturalism
The Carvaka believed in a form of naturalism, that is that all things happen by nature, and come from nature (not from any deity or Supreme Being).
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- Fire is hot, water cold,
- refreshingly cool is the breeze of morning;
- By whom came this variety?
- They were born of their own nature.[10]
[edit] Sensual Indulgence
Unlike many of the Indian philosophies of the time, The Carvaka believed there was nothing wrong with sensual indulgence, and that it was the only enjoyment to be pursued.
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- That the pleasure arising to man
- from contact with sensible objects,
- is to be relinquished because accompanied by pain—
- such is the reasoning of fools.
- The kernels of the paddy, rich with finest white grains,
- What man, seeking his own true interest,
- would fling them away
- because of a covering of husk and dust?
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- While life remains, let a man live happily,
- let him feed on butter though he runs in debt;
- When once the body becomes ashes,
- how can it ever return again?[10]
[edit] Religion is invented by man
The Carvaka believed that religion was invented and made up by men.
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- The three authors of the Vedas were buffoons, knaves, and demons.
- All the well-known formulae of the pandits, jarphari, turphari, etc.
- and all the obscene rites for the queen commanded in Aswamedha,
- these were invented by buffoons, and so all the various kinds of presents to the priests,
- while the eating of flesh was similarly commanded by night-prowling demons.
Dr. Ramendra
IHEU's 2005 Paris Congress Declaration refers to the Humanist ideas of the Charvakas of ancient India. Dr.Ramendra presents the salient features of the philosophy of the Charvakas, developed 600 years before the Common Era. This philosophy is also known as Lokayata and appears surprisingly contemporary in some of its aspects.
Ancient Wisdom
Ancient Indian wisdom is quite often equated with "spiritualism" of one kind or the other. However, real ancient Indian wisdom is to be found, in my opinion, in the teachings of the Lokayata or Charvaka school of philosophy. Sadly, no work of the Lokayata school has survived at present. Some popular verses with philosophical contents have, however, come down to us through the writings of its opponents.
Ironically, the most significant collection of such authentic popular verses (pramanik lokagatha) has been collected by Madhava - an orthodox Sanskrit writer of fourteenth century A.D - in his compendium of Indian philosophy titled Sarva-darshana-sangraha. Here are some extracts from the verses collected by Madhava:
While life is yours, live joyously;
None can escape Death's searching eye:
When once this frame of ours they burn,
How shall it ever again return?
The pleasure which arises to men from contact with sensible objects,
Is to be relinquished as accompanied by pain - such is the reasoning of fools;
There is no heaven, no final liberation, nor any soul in another world,
Nor do the actions of the four castes, orders, etc., produce any real effect.
There are four elements, earth, water, fire and air;
And from these four elements alone is consciousness produced -
The fire is hot, the water cold, refreshing and cool the breeze of morn;
By whom came this variety? From their own nature was it born.
The Agnihotra, the three Vedas, the ascetic's three staves, and smearing oneself with ashes -
Brihaspati says, these are but means of livelihood for those who have no manliness nor sense.
If a beast slain in the Jyotishtoma rite will itself go to heaven,
Why then does not the sacrificer, forthwith offer his own father?
In Modern Language
We may paraphrase, and logically rearrange the ideas expressed by the Charvakas in simple and contemporary prose:
Happiness is the highest end in life. There is no soul and no life after death. There is no world other than this world. Heaven and liberation from the so-called cycle of birth and death are imaginary ideals. Everyone will inevitably die. No one will be reborn. Therefore, one should make the best of one's life and live happily as long as one lives.
It is irrational to suggest that one should give up pleasures of life because they are mixed with pain. It is just like saying that we should throw away our finest grains because they are covered with husk and dust.
Earth, water, fire and air are the four elements. Consciousness, too, arises from these four elements only; just like intoxicating power arising from mixing together certain ingredients which themselves do not have intoxicating power.
There is no soul apart from body. When we say "I am fat" or "I am lean" attributes like fatness reside only in the body. Phrases like, "my body" are only significant metaphorically.
The hotness of fire and the coolness of water etc. are all natural attributes. Everything behaves according to its own nature and the variety in things comes from nature alone.
The Vedas are not revealed. Their authority should not be accepted. The authors of the Vedas were devoid of intelligence and honesty. Vedic sacrifices, ceremonies for the dead (shraddha), gifts to priests and other related rituals are useless and bear no fruit anywhere. They were created only as a means of livelihood for Brahmin priests.
The Lokayata Philosophy
First and foremost, we find in Lokayata philosophy a total rejection of supernaturalism (soul, other world, heaven, gods, etc.). It is a completely this-worldly or secular philosophy. Secondly, it is a hedonistic philosophy. In other words, it regards human happiness as the highest ethical end. It rejects imaginary ethical ends like attainment of heaven and moksha or nirvana and clearly asserts that one should not run away from life just because pleasure in life is mixed with pain. The basic idea of Lokayata philosophy is: this world is the only world, this life is the only life and one should make the best of it. This basic idea is shared by contemporary Humanists - therefore, Lokayata is humanistic.
There is no doubt about Lokayata being materialistic and naturalistic. Its doctrine that earth, fire, air and water are the only elements is similar to that of ancient Greek materialist Empedocles, just as its hedonism is similar to that of ancient Greek hedonists, Aristippus and Epicurus.
In the Indian context, Lokayata rejects the authority of the Vedas, the Vedic rituals and the varna-ashrama dharma (the caste system). Thus, there is a clear and strong rejection of Brahminism. It may even be called anti- Brahminism. The naturalism and materialism of Lokayata and its rejection of Vedic rituals as merely means of livelihood for Brahmin priests, implies rejection of the gods. Thus, Lokayata is atheistic. In fact, Lokayata is the only school of ancient and medieval Indian philosophy which is atheist (nastika) in all the three senses of the term. It rejects the soul and the so-called other-world. It rejects gods as well as the authority of the Vedas.
To sum up, Lokayata is a secular and nastika philosophy. We find naturalism, hedonism, humanism, materialism, atheism and anti-Brahminism in Lokayata. Thus, from a rational, humanist point of view it may be described as the genuine wisdom of ancient India.