Philosophy In Jain Agams: Jñānācāra (Conduct-qua-knowledge)

Although, there are five kinds of knowledge, śrutajñāna is the only knowledge that can be practiced. Mati (perceptual cognition), Avadhi (clairvoyant knowledge), Manahparyava (knowledge qua mind reading), and kevala (omniscience) - these four kinds of knowledge have no relation with practice.^[1] All our communication and behavior is carried out on the basis of śruta knowledge i.e. verbal knowledge. All other knowledge, besides verbal knowledge is beyond verbal communication. Being non-verbal, it is not intrinsically explicable.

Because of this inability it has been called 'sthāpya' in the Anuyogadvāra Sūtra. According to Cūrṇi and ṭīkā of Anuyogadvāra, sthāpya means 'that knowledge which is incapable of being shared with others.^[2]' Knowledge which can be shared and utilised with others is samvyavahārya. Verbal knowledge is composed of words, hence, it is communicative knowledge and helpful for others. It is inter-exchangeable with others, so, only jñānācāra is related to the verbal knowledge.

 Jñānācāra is of eight types-^[3]

1. Time (Kāla) -The study of scriptures should be done within the instructed time period.
2. Modesty (Vinaya)- To be modest during the reception of knowledge.
3. Great Respect (Bahumāna)- Internal zeal and respect towards knowledge.
4. Penance (Upadhāna) - Undertaking penance at the time of studying the scriptures.
5. Non-hiding (Anihnavana) - Not to hide the name of teacher
6. Reading (Vyañjana)-To read the scriptures.
7. Meaning (Artha)- To know the meaning of the aphorisms.
8. Reading text with meaning (Sūtrārtha) - To know the main text along with its meaning.^[4]

The breach of conduct is transgression and the avoidance of transgressions is conduct. Study has to be done in a specific manner, as prescribed. If it is conducted in a different manner or if it not conducted at all, then it becomes the transgression of the conduct qua knowledge.

The transgression of knowledge and other five kinds of conduct mentioned above is also available in the Jain scriptures. Fourteen transgressions are described in the Āvaśyaka Sūtra, such as-^[5]

Among these fourteen transgressions, the first eight are related particularly to the pronunciation of the scriptural texts. The entire treasure of knowledge was secured only by memorizing in ancient

times. It implies that the only way to retain the knowledge was to avoid faulty pronunciations. Thus, eight among the fourteen transgressions are related to pronunciation. The ninth is related to the provider of knowledge and the tenth is concerned with the receiver. The eleventh and twelfth are related to time. Thirteenth and fourteenth are related to the suitability of external conditions for acquiring knowledge.

Out of the eight kinds of conduct of knowledge mentioned earlier, transgression of time has been included under these fourteen transgressions but the rest haves not been accounted directly. Nonetheless, it is clear that activities contrary to the prescribed conducts of knowledge will be considered as transgression. Even then, the need to extend the number of transgressions of knowledge is demanded in that condition.