INDIAN MATERIALISM

• Materialism, in its essence, posits that the origin of everything that truly exists is matter. It asserts that nothing exists beyond matter and that all apparent phenomena, including intelligence, are manifestations of matter. These transformations are inherently governed by the laws of nature, establishing a fundamental material basis for the world.
• Despite its ubiquity, materialism often faces criticism and misunderstanding. In India, some argue that it is a Western import, while in the West, faith-based philosophers condemn it as a morally questionable way of life. However, the undeniable contributions of materialistic understanding to technological advancements and scientific developments underscore its significance in comprehending the core of nature.
• Contrasting the modern era with ancient times reveals stark differences in resource availability. Ancient societies, even if ruled by wealthy kings, largely subsisted on minimal resources. Ceremonies and rituals began to dominate lives as the early Vedic natural religion transitioned into dogmatic ritualism in ancient India. This shift prompted opposition, with the Upanishads critiquing the obsession with dogmatic sacramentalism.
• The Chandogya Upanishad reflects this profound thought, emphasizing the divine interconnectedness of everything. This worldview, perceiving God in all aspects of existence, leaves little space for traditional religious notions, fostering a philosophical opening for materialism. This period marked the emergence of Lokayatas, who asserted the reality of the world, grounded in observable elements, shaping the ethical principles based on these tangible facts.
• As Buddhism, Jainism, and other socio-political changes gained prominence in the post-Vedic era, Lokayata's dominance waned. However, the influence of materialism persisted, extending beyond popular conventions. This enduring legacy demonstrates the lasting impact of materialistic thought on shaping perspectives and understanding the world.

4. Names of Materialism in India

Materialism in India has been identified by various names, each reflecting different aspects of its philosophy. Familiar terms include Lokayata, Charvaka, Bhautikvad, Jadavada, and Dehatmavada.

1. The term Lokayata derives from "loka," referring to the world, with an etymological root implying that which can be seen. In the Mahabharata, the expression 'lokesu ca samo bhava' advocates seeing all things with equanimity. Indian Marxist philosopher Debiprasad Chattopadhyaya defines Lokayata as the philosophy of the people, emphasizing its worldly and instinctive materialistic nature. Materialist philosophy, according to Chattopadhyaya, consistently relies on the practical test of reality and the necessity of change.
2. The term Charvaka finds its origin in 'charv,' meaning 'to chew.' The expression 'carvatyatmanam carvakah' translates to 'Carvaka chews the self.' This term is associated with the purportedly hedonic life espoused by the Charvakas. The Taittiriya Upanishad captures their sentiment through a verse that emphasizes the individual as the 'eater of self.'
3. Derived from the word Bhautika, meaning physical or material, Bhautikvad emphasizes the material aspect of existence. Bhautika, in turn, is linked to Bhu and its derivative Bhava, signifying being and becoming. In many Indian laboratories, Bhautika Vignyan continues to represent physical sciences. The theological term 'Prabhu,' often used for God, literally means 'prior to being,' reflecting the materialistic perspective.
4. Jadavada highlights the Materialists' inclination to seek the jada or root of existence, asserting its material rather than spiritual nature. Jatavidya, the knowledge of the origin of all things, is extolled by Materialists, aligning with their ancient quest to understand the genesis of things.

5. The Essence of Materialism 

In his 1947 treatise "Science and Philosophy," M.N. Roy addresses the nomenclature of Materialism, suggesting that it can be interchangeably called Objectivism, Naturalism, Realism, or any other name without altering its essential nature.

1. The earliest philosophers were predominantly materialists. In the Indian philosophic tradition, the existence of the four classical elements Agni (fire), APA (water), Vayu (wind), and Prithvi (earth)paralleled their Hellenic counterparts. The Lokayatas attributed the variegated forms of reality to 'svabhava,' translating to 'self-becoming.' The Mahabharata articulates this concept with "svabhava-hetu-jah bhava," signifying that self-becoming causes becoming.
2. Contrary to schools of thought embracing divine providence, the Lokayatas categorically rejected the belief in a world beyond our singular existence. Their stance is encapsulated in the assertion that "beyond this world, there is nothing; neither heaven nor hell. The notions of a world for deities like Lord Siva are the imaginings of fools."
3. Ancient philosophy engaged in fervent debates about the existence of an atman (self) distinct from the deha (body). While the Bhagavad Gita posits a continuous soul journey, the Lokayatas countered, stating that attributes such as being fat, young, or old are mere adjectives. They boldly proclaimed, "The self is the body itself, and nothing distinct from the body," anticipating Nietzsche's declaration that the awakened recognize themselves entirely as the body.
4. The Lokayatas, also known as Dehatmavadis, championed the unification of the body and self. In line with their philosophy, they declared that the body and self are inseparable, challenging dualistic perspectives.
5. Materialist ontology rejects dualism, asserting that consciousness is fundamentally a physical phenomenon. The Lokayatas likened the mind to a state of physical composition, emphasizing that it is housed within the brain. This rejection of dualism aligns with D.D. Kosambi's assertion that the mind is a reflection of material processes upon human consciousness, itself being a material process.