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2) śruta jñānāvaranīya 3) avadhi jižānāvaranīya. : 4) manałparyāya jñānāvaraniya. 5) kevala jñānāvaranīya
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These five respectively cover the five types of knowledges, called mati, śruta, avadhi, manaủparyāya and kevala-jiāna. As the aspirant decreases ärambha and parigraha and develops vairāgya and upaśama as stated above, his above karma-handhas gradually get destroyed and then the five types of knowledge mentioned above unfold and he becomes capable of comprehending philosophical concepts (siddhāntabodha). . . . . . . . :.
Śrîmad points out that the question, whether there is one universal soul (Brahma) or multiple souls should be decided by an aspirant only after he has realized his own soul. In chapter 14 of his Upadeśa-chāyā he gives a very good piece of advice. He says that an aspirant should not worry about philosphical things, but should worry about or rather study only such things and matters which are useful for his soul and its realization.95
In his Vyākhyānasāra he reminds an aspirant not to find faults with the teachers or the enlightened ones. The aspirant should remember that his own
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