Charvakas are those who don’t believe in past incarnation and future life, they don’t have cause and condition, basically they don’t believe in karma, cause condition and effect. And I think it is so unfortunate that our past panditas, because I think during those days, during the Chandrakirti’s and Nagarjuna’s time, you can even from the history and even from anthropological evidence, you can tell that actually hindu, jain and buddhist were very very close. Yes there was some dispute in the Nalanda situation, almost like an unpleasant bloody situation, but generally there is a lot of harmony in between them. I was so surprised, I was reading the kangyur last year and even in the Buddha’s audience there are ??, which is basically jain. Not as people who dispute. Towards the end of the sutra this jain practitioner they also applause and pray to the Buddha and agreed and all of that. But if you go to places like ??, also the same. Buddhist shrine will be here, hindu shrine will be here, and then the jain shrine will be here. So much harmony.

Now why I am telling you this. Charvakas I was telling. But the charvakas, charvakas somehow we buddhist of course but even samkhyas and the jain, oh charvakas, these people don’t believe in karma so they are really bad. So it is so unfortunate that in fact even in uma la jukpa, Madhyamikavatara there is only like two stanzas, or four stanzas disputing charvakas which is very unfortunate because I think charvakas are not an easy opponent. They are the most really – I was reading this book written by Indian Amartya Sen, the title of the book is called Argumentative Indians. It talks about how democracy is kind of in the indian gene because Indians are always argumentative. To argue is such a valuable thing. And he said, which is so true, that actually the charvakas have contributed a lot to the indian philosophical system. Because until them the bramanical thinking, that everything is like fixed, cast system, hierarchy, god, all of that was so strong but when the charvakas came, they had sharp mind and they really had a really sharp argument which really dismantled lots of religious and theistical fixation.

Parting from the four attachments, Nepal June 2009
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