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## Translation:
**196**
In the Harivamsha Purana, it is said that the knowledge of scriptures (Shruta) arises due to the destruction and pacification of the Shruta-knowledge-obstructing karma. It is preceded by intellectual knowledge (Mati-jnana), is indirect (Paroksha), and encompasses infinite objects. ||14||
The knowledge arising from the five senses and the mind is called intellectual knowledge (Mati-jnana). This intellectual knowledge is of many kinds and is indirect. If it arises in the presence of objects, it is also called practical direct knowledge (Vyavaharik Pratyaksha). ||145||
This intellectual knowledge (Mati-jnana) depends on the destruction and pacification of the intellectual-knowledge-obstructing karma. It is of four types based on the distinctions of grasping (Avgraha), desire (Iha), aversion (Avyaya), and retention (Dharana). ||146||
The four distinctions of grasping (Avgraha) etc. arise from the six, namely the five senses and the mind. Therefore, multiplying four by six, there are twenty-four types of intellectual knowledge (Mati-jnana). ||147||
Adding the four types of knowledge arising from sound, smell, taste, and touch, which are related to the grasping of meaning (Vyanjana-Avgraha), to these twenty-four types, there are twenty-eight types of intellectual knowledge (Mati-jnana). Adding the four basic distinctions of grasping (Avgraha) etc. to these twenty-eight types, there are thirty-two types. Thus, there are twenty-four, twenty-eight, and thirty-two types. In this way, there are three initial categories of intellectual knowledge (Mati-jnana) with twenty-four, twenty-eight, and thirty-two types. Multiplying these three categories by the six objects, namely many (Bah), manifold (Bahuvich), swift (Kshipra), non-emitted (Nihsrita), unspoken (Anukta), and firm (Dhruva), respectively, there are one hundred and forty-four, one hundred and sixty-eight, and one hundred and ninety-two types. If the six objects, namely many (Bah) etc., and their opposites, namely one (Eka) etc., a total of twelve objects, are multiplied by the three categories, there are two hundred and eighty-eight, three hundred and thirty-six, and three hundred and eighty-four types. ||148-150||
These variations in intellectual knowledge (Mati-jnana) are manifested due to the difference in the destruction and pacification of the intellectual-knowledge-obstructing karma. They occur in the souls with right vision (Samyagdrsti). The intellectual knowledge (Mati-jnana) of souls with wrong vision (Mithyadrsti) is called wrong intellectual knowledge (Kumati-jnana). ||151||
When the soul becomes pure due to the destruction and pacification of the knowledge-of-limitation-obstructing karma (Avadhi-jnana-avarana karma), there are three types of knowledge of limitation (Avadhi-jnana), namely knowledge of limited space (Desha-avadhi), knowledge of all space (Sarva-avadhi), and knowledge of supreme space (Parama-avadhi). This knowledge of limitation (Avadhi-jnana) is direct knowledge of space (Desha-pratyaksha) and has the object of the substance of matter (Pudgala-dravya). ||152||
The knowledge of mental perception (Manah-paryaya-jnana) is also direct knowledge of space (Desha-pratyaksha). It has two types, namely vast intellect (Vipula-mati) and straight intellect (Riju-mati). This knowledge of limitation (Avadhi-jnana) has the object of subtle matter compared to the knowledge of limitation (Avadhi-jnana). If the knowledge of limitation (Avadhi-jnana) knows an atom, this knowledge knows its infinite parts. ||153||
The ultimate knowledge is perfect knowledge (Kevala-jnana). It arises from the destruction of the perfect-knowledge-obstructing karma (Kevala-jnana-avarana karma), is direct knowledge of all (Sarva-pratyaksha), is imperishable, and knows all objects. ||154||
1. One hundred and forty-four (144)
2. This is a mutual confirmation.
3. One hundred and sixty-eight (168)
4. One hundred and ninety-two (192)
5. Jivasiddhi, Chapter
6. Vidhi, Chapter