Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c6.s5.4

c6.s5.4

The course of the development of the Cārvāka philosophy incorporates several stages during the course of its prolonged development. It was ritualistic during the stage of its early formulation, then had affiliations with tantric cults, and gradually embraced epistemological considerations. Some of the hymns of *Ṛgveda* record the earliest versions of the propositions by the Cārvākas. There are copious references to non-believers and transgressors.⁷⁸ The view that *sat* (being) came out of *asat* (non-being) — is repeatedly cited in Vedic and Upaniṣadic texts and taken up for a debate. It can be taken as the first assertion by the Cārvākas. The seer of *Ṛgveda* X.72 is Laukya Bṛhaspati. The word *laukya* would mean the son of Loka. On the basis of this, Athawale⁷⁹ believes that Loka, father of Bṛhaspati, was the originator of the Lokāyata philosophy. Bṛhaspati is said to be the founder of this philosophy. *Lokāyatasūtra*, supposed to have been authored by him, is no more extant. Patañjali informs in his *Mahābhāṣya* (VII.3.8) that a philosopher named Bhāguri had authored *vārttikas* (a form of commentary) on Bṛhaspati's *Lokāyatasūtra*. Athawale has referred to Bharadvāja, son of Bṛhaspati, who also upheld the Lokāyata philosophy.⁸⁰ Bharadvāja has given a detailed exposition of Bhūtavāda (materialism) as described at length in *Mahābhārata*.⁸¹ Cārvāka, the demon appearing after the Mahābhārata war and rudely questioning Yudhiṣṭhira, is identified as Cārvāka the philosopher.⁸²