Ethics of Caravakas

ETHICS OF CARVAKAS:

The Caravaka ethics is based on the assumption that the human beings get annihilated at the point of death. She or he begins life with birth and ends it with death. Caravakas do not believe in the theory of karma and accordingly they reject the notion of re- birth after death. Since this is the only life for the individual, their exhortation is: “make the best use of it.” To get the best out of this only life, one has to enjoy this life and to seek the utmost pleasure. The basic desire of every being/creature is to gain pleasure and avoid pain. Pleasure in this life is the sole end of man. Pleasure goes with pain. But on account of this, you should not run away from pleasure. The fact that there is pain in life should not deter the human beings from pursuing pleasure. Some of the sayings of Caravakas encourage us not to be bogged down by the presence of pain in the process of seeking pleasure: “The wise man does not reject the kernel because of the husk;” “None gives up eating fish because there are bones and scales;”“Roses are not discarded because they have thorns;” “we do not cease to grow crops because the animals destroy them; we do not stop cooking our food, because beggars ask for it;” In all of these sayings the Caravakas call upon the people to enjoy pleasure at all times. Thus pleasure is the natural ethical principle. One should take efforts minimize pain and maximize pleasure. Whatever action minimizes pain and maximizes pleasure is a good action.” A Caravaka lives in the moment for the moment. They exhort the human beings not to ignore a present pleasure in the hope of gaining some greater pleasure later. They invoke the following proverbs in support of their position: “Make hay while the sun shines;” “A bird in the hand is worth two in the bush;” “A pigeon today is worth more than a peacock of tomorrow.” They debunk all religious practices and rituals. Sutras
In this connection let us see one of their aphorisms:
1. Religious rites should not be practiced,
2. Because their fruition depends upon the future,
3. And is doubtful.
4. Who, unless he is a fool, gives away to others what belongs to him?
5. A pigeon to-day is better than a peacock tomorrow.
6. A sure kaudiis better than a doubtful gold coin.

Sankara's Sarva-siddhanta-samgraha speaks of what has been repeatedly called the Caravaka philosophy of hedonism:

The enjoyment of heaven lies in eating delicious food, keeping company of young women, using fine clothes, perfumes, garlands, sandal paste, etc

The pain of hell lies in the troubles that arise from enemies, weapons, diseases; while liberation (moksha) is death which is the cessation of life-breath.

The wise therefore ought not to take pains on account of that (liberation); it is only the fool who wears himself out by penances, fasts, etc.

Chastity and other such ordinances are laid down by clever weaklings. Gifts of gold and land, the pleasure of invitations to dinner are devised by indigent people with stomachs lean with hunger.

The construction of temples, houses for water-supply, tanks, wells, resting places, and the like, is praised only by travelers, not by others.

The Agni hotra rituals, the three Vedas, the triple staff carried by the priests, the ash-smearing, are the ways of gaining a livelihood for those who are lacking in intellect and energy ….

The wise should enjoy the pleasures of this world through the proper visible means of agriculture, keeping cattle, trade, political administration, etc.

From the above passage it is clear that the Carvaka's emphasis is on the individual, rather than any collective, good; accordingly, the Caravakas accept only two of the four
Purusarthas or traditional human values, namely, attainment of worldly pleasure (Kama) and the means of securing it (artha= wealth), thus rejecting religious merit (dharma) and liberation (moksha). The Carvakas do not make any qualitative distinction among pleasures, nor do they try to distinguish the pleasures of the body from the pleasures of the mind. Except in the case of activities like trade andagriculture they accept immediately available pleasures rather than any promised ones of the future as they would say “A pigeon today is better than a peacock tomorrow,” and “a certain copper is better than a doubtful gold

CRITICISMS:

The Caravaka School of thinking had many draw backs:

As all human are imperfect, so their five senses which is controlled by the sixth sense called the mind. The uncontrollable mind is never satisfied with any amount of Sensual Pleasure because it is like a person is trying to extinguish the fire with clarified butter (Ghee). It doesn’t make sense because the fire will increase only because clarified butter is stimulant and make fire to increase in quantity. So Caravaka Ethics of Sensual Pleasure is not appropriate for the advancement of the humans. So one who is intelligent, they should refrain from this sensual enjoyment of this material body which is flickering, which is not in essence, and should seek such enjoyment of spiritual life.

Rasa (Pleasure) naturally is spiritual, but in man, who is subject to Maya, the progenitor of matter, it has been identified in a perverted state with the sensual pleasure of man in his connection with material objects, the soul losing itself in mind and the mind acting through the senses, enjoying the perverted Rasa in the five different objects of the senses. This is the soul’s going abroad with “Avidya,” or ignorance of the spiritual self.

When one comes to the conclusion that he is under the stringent laws of material nature, that he is in fact bound up by limiting conditions and limiting senses, and that he is not satisfied by any amount of sensual enjoyment, and when he can conclude that his position is temporary although he desires an eternally happy position, then he can seek out something greater, and he can inquire about God, the controller.

When intended for sensual pleasure however, sex not only degrades human society but also destroys austerity, creating excessive attachment for the body and bodily pleasures. Thus a person engrossed in sexual indulgence has no possibility of uncovering and experiencing the eternal nature of his soul, not to speak of directly perceiving God in his heart. In this way, unrestrained sex roots us in bodily consciousness rather than Krishna Consciousness.