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Jainism
perception is called Noumenal perception (Dravyārthika) and the second which is the particular perception is called Phenomenal perception (Paryā. yārthika). It is the claim of the Jaina Ācāryas that any philosophical dictum whether it belongs to a Jainn school or a non-Jaina, whether it is Indian or non-Indian, it must come within the range or compass of any one of these two. Not only this but they have actually justified this claim of theirs by successfully showing with the force of logic that all philosophical speculations of the world which have come into being so far and which have been known to them can be satisfactorily classified into any one of them. These two viewpoints have also been further sub-divided into seven. The whole world of philosophical thought belonging to the Indian schools is brought within the range of these seven. Vyavahāra Naya is one of the varieties or kinds of Dravyārthika Naya. It plays its role in the field of practical dealings. Without taking into consideration the subtle distinctions inherent in a thing, it moves about with its eyes fixed on the general aspect. It does not pay heed to the knowledge of a thing as it does to ignorance of it. Cārvākas believe in this Naya only as they recognize five elements only and not the sentient spirit because they conduct their daily dealings on the basis of this Naya only. A subtle entity like the 'Soul' is not accepted by them. Therefore, they take shelter in the theory of nescience. The other philosophers have opposed the Cārvākas believing in a substance called "Soul'. Jain Philosophy recognizes both, namely, Soul and Non-soul. The cārvākas are right so far as their theory of matter is concerned but they are wrong when the matter of soul comes up. Therefore, one has to believe that they are the advocates of one Naya only. But integral view of truth is not possible from one Naya only. But it is to be had when all the Nayas are brought into play. Therefore, the Cārvāka philosophy is not exclusively wrong; but it is partially true. This is what the Jaina Philosophy has to say about it. A majority of the living beings is such as is not able to distinguish soul from non-soul. They behave as if the body is the soul. Such a behaviour is patterned on the theory of Cārvāka school which argues that the characteristics of the valid proofs, as have been fixed by the theoreticians, are mutually contradictory. Which should be, then, believed they allege. What is valid proof? When it cannot be defined it is mere fun to depend on it in ascertaining the nature of a thing. The theory of nescience (ignorance) is born out of Vyavahāra Naya according to which the dealings which we do, taking them to be true, are proper, the correct knowledge of a thing is impossible and the nescience or ignorance is beneficial because knowledge is not possible.
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