Chapter - 1

(Knowledge of the seven categories is also attained) by existence, number (enumeration), place or abode, extent of space (pervasion), time, interval of time, thought-activity, and reciprocal comparison. (8)
This concludes the list of eight investigative tools used to analyze a substance or reality in depth.

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Sensory, scriptural, clairvoyant, telepathic, and omniscient are the types of knowledge. (9)

original Sanskrit: "Mati-śruta-avadhi-manaḥ-paryaya-kevalāni jñānam"

Sensory knowledge mati-jñāna, scriptural or verbal knowledge śruta-jñāna, clairvoyance avadhi-jñāna, telepathy manaḥ-paryaya-jñāna, and omniscience kevala-jñāna—these five constitute [ knowledge ].

Knowledge is of five kinds: sensory knowledge, scriptural knowledge, clairvoyance, telepathy, and omniscience.
Jain philosophy categorizes knowledge based on how the soul perceives reality, ranging from basic sensory input to the total, infinite knowledge of an enlightened being.

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These are the two types of valid knowledge. (10)

original Sanskrit: "Tat-pramāṇe"

[ These ] five aforementioned types of knowledge are the [ valid means of knowledge ] pramāṇa.
Pramāṇa refers to a comprehensive and accurate way of knowing the truth. Here, all five types of knowledge are considered valid sources of truth.

These (five kinds of knowledge) are the two types of pramāṇa valid knowledge.

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The first two are indirect. (11)

original Sanskrit: "Ādye parokṣam"

[ The first two ] types, namely sensory knowledge and scriptural knowledge, are [ indirect ] parokṣa valid knowledge.
In Jainism, knowledge is "indirect" if it requires an external medium like the physical senses or a teacher. Paradoxically, what we usually call "direct" experience (seeing/hearing) is considered "indirect" because it depends on something other than the soul itself.