Sarvadarshanasangraha 3.73

3.73

taj jñānaṃ pañcavidhaṃ matiśrutāvadhimanaḥparyāyakevalabhedena/ tad uktam: matiśrutāvadhimanaḥparyāyakevalāni jñānam iti/ asyārthaḥ: jñānāvaraṇakṣayopaśame satīndriyamanasī puraskṛtya vyāpṛtaḥ san yathārthaṃ manute sā matiḥ/ jñānāvaraṇakṣayopaśame sati matijanitaṃ spaṣṭaṃ jñānaṃ śrutam/ samyagdarśanādiguṇajanitakṣayopaśamanimittam avacchinnaviṣayaṃ jñānam avadhiḥ/ īrṣyāntarāyajñānāvaraṇakṣayopaśame sati paramanogatasyārthasya sphuṭaṃ paricchedakaṃ jñānaṃ manaḥparyāyaḥ/ tapaḥkriyāviśeṣān yadarthaṃ sevante tapasvinas tajjñānam anyajñānāsaṃsṛṣṭaṃ kevalam/ tatrādye parokṣaṃ pratyakṣam anyat/ tad uktam:

This knowledge is fivefold as divided into mati, śruta, avadhi, manas-paryāya, and kevala; as it has been said, "Mati, śruta, avadhi, manas-paryāya, and kevala, these are knowledge." The meaning of this is as follows:—

1. Mati is that by which one cognises an object through the operation of the senses and the mind, all obstructions of knowledge being abolished.

2. Śruta is the clear knowledge produced by mati, all the obstructions of knowledge being abolished.

3. Avadhi is the knowledge of special objects caused by the abolition of hindrances, which is effected by "right intuition," &c.[17]

4. Manas-paryāya is the clear definite knowledge of another's thoughts, produced by the abolition of all the obstructions of knowledge caused by the veil of envy.

5. Kevala is that pure unalloyed knowledge for the sake of which ascetics practise various kinds of penance.

The first of these (mati) is not self-cognised, the other four are. Thus it has been said—