3. Avadhi is the knowledge of special objects caused by the abolition of hindrances, which is effected by "right intuition," &c.[56]
4. Manas-paryáya 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—
"True knowledge is a proof which nothing can overthrow, and which manifests itself as well as its object; it is both supersensuous and itself an object of cognition, as the object is determined in two ways."
But the full account of the further minute divisions must be got from the authoritative treatise above-mentioned.
(c.) "Right conduct" is the abstaining from all actions tending to evil courses by one who possesses faith and knowledge, and who is diligent in cutting off the series of actions and their effects which constitutes mundane existence. This has been explained at length by the Arhat—
1. "Right conduct is described as the entire relinquishment of blamable impulses; this has been subjected to a fivefold division, as the 'five vows,' ahiṃsá, súnṛita, asteya, brahmacharyá, and aparigraha.[57]
2. "The 'vow' of ahiṃsá is the avoidance of injuring life by any act of thoughtlessness in any movable or immovable thing.
3. "A kind, salutary, and truthful speech is called the 'vow' of súnṛita. That truthful speech is not truthful, which is unkind to others and prejudicial.