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being ( 1 ) Mati, ( 2 ) Sruti, (3) Abadhi, (4) 11anahparyaya.
The first is intellectual knowledge, derived from the peripheral contact of the senses with their objects or from mental illumination due to observation and inference. The second is clear knowledge derived from the study of scriptures, books or from the interpretation of symbols or signs. The third is the determinative knowledge of events and incidents taking place somewhere beyond the range of sense-perceptions. The fourth is the knowledge of others' thoughts The first two are natural or commonsense knowledge. The other three are super-sensuous knowledge.
The third is the perception of visible objects which proceeds directly from the soul without the mediation of sense-organs. Though super-sensuous, still it cannot go beyond the limits of physical regions ; while the fourth goes further beyond and can penetrate into the secrets of the heart. The last only covers everything whatsover, present, past or future, visible or invisible. It is pure and non determinative in its character. The possessor of this fifth form of knowledge is called a
