Types of Knowledge :
(1) Mati is that form of knowledge by which a Jiva cognises an object through the operation of the sense organs, all hindrances to the formation of such knowledge being removed.
(2) Sruti is the clear knowledge formed on some verbal testimony of the Omniscient, all obstruction to the formation of such knowledge being removed.
(3) Avadhi is the knowledge in the form of recognition of particular physical occurrences that happened in some time past, all obstruction to the way being removed.
(4) Manaparyaya is the knowledge of what is in others' thought, originating, as it does, from the removal of hindrances to the formation of such knowledge.
(5) Keval is the pure unimpeded knowledge knowledge absolute, which precedes the attainment of Nirvana. It is characterized by omniscience, transcending all relativity of discursive thought involving the idea of succession and series. Being devoid of every sort of ratiocinative element, we may call it 'Intuition' power. By Intuitive knowledge we mean, of course, what we get by a single stroke of cognition, unadulterated by any of the process of representation. As for us, finite beings, conditioned naturally by the relativity of thought, we cannot have this sort of cognition; because a careful analysis of the psychological processes seems to show that by virtue of the frame and constitution of our mind, in every cognition which we can have, both the presentative and the representative elements are, as it were, inseparably blended together. Indeed, some philosophers may hold the quite opposite view and affirm that we can perceive objects directly by our senses and that formation of the percept requires no help of representation. But, surely we can meet them in the language of Kant by saying that mere sensations, unalloyed with any reactionary and representative processes, are as good as nothing, because they are no better than manifold of senses quite undifferentiated and homogeneous in character. But this though an impossibility for us is nevertheless possible for an Omniscient Being who has attained to perfection and Divinity. In fact, we may go so far as to say that the opposite a discursive knowledge is inconceivable for him by virtue of His very nature. Unless we deny the very existence of such a being it must necessarily follow that as perfect knowledge means infinite knowledge, his knowledge embraces the whole sphere of thought and covers the whole span of time. Being immortal and eternally present, for him the present vanishes not in the past, nor the future shoots out from the womb of futurity; but all offer themselves as Ever present. For him everything is eternal Now. In short, He is above time, because the question of time comes in where there is a succession of events or changes. But changes are not possible to an Eternal Being; for all changes are in Him as it were, but He is not changed. For him there is no succession, but an eternal and everlasting Present. Now this being the case what necessarily follows are the facts. The mind which is at once perfect is not merely objective nor merely objective but absolute. It is the measure of all things, the central and comprehensive reality. Such a mind, such a man, such a Kevali we need hardly add, is not the man in the street not the man in the making, but the mind, the man whose cardinal characteristics are pure Intuitions or Transcendental perceptions. Indeed such a man, such a Kevali is the ideal of all aspirations, the fountain head of truth and wisdom. In short, he is named, God.