The Cārvāka Philosophy

There is no historical evidence regarding the origin of Cārvākas. In Purāṇas and Itihāsas, there is some mentioning about this way of thinking. There is a story regarding the origin of Cārvāka. The story tells that the great tutor Bṛhaspati had several disciples among whom Cārvāka was one. He was cursed by his teacher for some reason. As a result, he became a non-believer of Vedas. But he had much knowledge about several things in the world. He started a new school to popularize his philosophy. He was rational in his thoughts and he became an atheist.

Cārvāka advises to enjoy life ‘Borrow money and drink ghee, there is no question of rebirth since the body is burnt to ashes’^[1]. Such a thought was new to a country like India where the great philosophies like Vedanta are born. Naturally people began to follow him since they could lead a life free from miseries at least for a short time. We see quotations of aphorisms of Cārvāka philosophy in later books. Udayanācārya, in his Nyāyakusumāñjali refutes the philosophy of Cārvāka in the first chapter. Actually, one comes to know about the ideas of Cārvāka only from these books. But, at the same time, much references of this system are available in Sarvadarśanasaṃgraha written by Sāyaṇamādhava^[2]. The first chapter in this book is dedicated to the philosophy of Cārvāka.

Among the accepted eight pramāṇa Cārvākas accept the first one that is pratyakṣa (perception)^[3]. In the query of happiness, no man can lead a virtuous life. So Cārvākas do not accept any pramāṇa except pratyakṣa. Though this philosophy seems to be rational, one cannot ignore a typical type of mental state revealed in this system. The inevitable sorrow called death which pervades the life of all beings may have tempted this sage to think in this way. Cārvāka asks why the people do not return after death seeing the sorrow of their close relatives. The Orthodox systems also have no valid reply for this miracle. He says the soul is eternal but why it cannot appear in its previous form. Any way all the philosophers including Bauddhas do not accept this way of thinking of Cārvākas.