अर्थसंवेदनं आगमः

Summary

The text discusses Jain philosophy's engagement with science and other Indian philosophical systems. It notes that while ancient Jain acharyas reconciled Jain thought with other philosophies like Nyaya, Vaisheshika, and Samkhya, modern efforts to align Jainism with contemporary science have been insufficient. A key focus is the Jain classification of knowledge into two types: direct (pratyaksha) and indirect (paroksha). Direct knowledge is further divided into sensory (indriya pratyaksha) and extrasensory (atindriya pratyaksha). Sensory knowledge is limited by the range of the senses, while extrasensory knowledge can perceive subtle, distant, or hidden objects. The text raises a modern question: whether scientific instruments like telescopes and microscopes, which extend sensory perception, constitute extrasensory knowledge. It suggests that such instruments may be seen as a form of material (pudgala) assistance to knowledge, similar to how internal development of the nervous system aids extrasensory perception in Jain thought. The concept of Agama is also examined. In the age of Mahavira, Agama referred to a person with perfect knowledge, not a scripture. Later, in the philosophical age, Agama came to mean knowledge derived from the words of an authoritative person (apta), and by extension, the scriptures themselves. The text emphasizes that Jainism does not consider scriptures as self-validating; they are valid only as a source of knowledge about extrasensory subjects. For sensory subjects, reason and direct observation should be used. It criticizes blind reliance on scripture, illustrated by an anecdote about scholars consulting texts to count a horse's teeth instead of looking at the horse. The text concludes that the approach to studying Agama must change to remain relevant to a scientifically literate modern audience.