In Jainism, a realistic, relativistic, plural system, knowledge has been classified into aparoksha (immediate) and paroksha (mediated). Aparoksha jnana has been further divided into avadhi (clairvoyance), manahparyaya (telepathy) and kevala (omniscience). Paroksha jnana has been divided into mati (perceptual and inferential knowledge) and sruta (knowledge obtained from scriptural authority). Immediate knowledge subscribes to the view of extraordinary and extrasensory perceptions, which is direct in reaching the knower. Though limited to a certain extent, avadhi and manahparyaya give direct knowledge immediately, since the role of the mind and senses is absent. On the other hand, kevala jnana is unlimited and absolute knowledge and can be obtained by liberated persons only. It transcends time and space or even zest. Kevala jnana means “perfect knowledge or immediate realization”. Jaina scholars have used this term to refer to paripurna (perfectio), samagra (completion), asadharana (un