The Charvaka’s basic goal
The Charvaka’s basic goal1 is to survive.2 She survives by making contact3 as a differential, thus identifiable reality and so transmitting both her momentum (i.e. energy) and her identity.4
Her ideology, namely her belief5 that only perceptions6 offer a valid means of ascertaining the truth about life, determines her responses, hence her politics.7
Hence the Charvaka denies/refutes the alleged valid means of concept derived ideologies, such as the supernatural beliefs of the Veda.
The Charvaka rebels against the imposition of concept derived behaviour templates that impair achievement of her natural survival drive.
© 2021 by Victor Langheld
The dying ferryman
1. Her basic procedure-as-goal is to complete her local (i.e. as niche) variation (as differential application/adaptation) of the basic identifiable reality generating procedure that emerges every bit/quantum of the natural world. She survives A: by being activated and differentially enhanced by contact with an alternative, thus differential variation and B: by transmitting her identity (her DNA?) and momentum via contact.
2. i.e. to continue (to propagate). The side-effect of continuance by means of contact emerges as an identifiable reality.
3. i.e. thus activating, i.e. turning ON a recipient.
4. For ‘identity’ interpret: message as information. Identity as such, superimposed (or simulated) by an observer from a limited and selected percept (i.e. contact) series or cluster, is fundamentally uncertain, thus untrue and unreal, to wit, a private illusion.
5. A belief emerges as a limited and selected mental (i.e. Bio-Nav), hence imagined or simulated construct, hence as un- or super-natural construct.
6. Perceptions consist of A: individual, therefore unidentifiable percepts, that is to say, of whole (random) reality quanta resulting from 1:1 contact and experienced as absolutely real/true, and B: of selected and limited series, clusters or patterns of percepts that are interpreted as (relative) identity, hence experienced (and understood) as unreal/untrue/uncertain (following Nagarjuna, Shankara et al). From which follows, that identifiable perceptions per se do not constitute valid proof (i.e. a pramana). Only percepts, albeit unidentifiable, constitute valid proof. So Jayarasi (approx. 800AD) was correct when he denied pramana status to perception (as combination of percept and concept).
7. In other words, ideology serves as politics (and so war/predation = the fundamental survival competition struggle) by other means.