Chapter - 1

The first two kinds of knowledge—sensory and scriptural—are indirect knowledge.
In this context, 'indirect' means the soul requires the help of the physical senses or the mind to perceive the object.

---

The others are direct. (12)

original Sanskrit: "Pratyakṣam-anyat"

[ The others ] the remaining three types, namely: clairvoyance avadhi, telepathy manaḥ-paryaya, and omniscience kevala-jñāna [ are direct ] are direct means of valid knowledge pratyakṣa-pramāṇa.

The remaining three constitute direct knowledge.
Jainism defines 'direct' knowledge as that which the soul perceives through its own capacity, without the mediation of the physical senses. Omniscience is the highest form of this direct perception.

---

Sensory cognition, remembrance, recognition, induction, and deduction are synonyms. (13)

original Sanskrit: "Matiḥ smṛtiḥ saṃjñā cintā’bhinibodha ityanarthāntaram"

[ Sensory cognition ] mati, [ remembrance ] smṛti, [ recognition ] saṃjñā, [ induction ] cintā, [ deduction ] abhinibodha, [ these ] and so on, [ are not different ] are not different entities; that is, they are simply different names for sensory-based knowledge mati-jñāna.

Sensory cognition, remembrance, recognition, induction, and deduction are synonyms.
This sūtra explains that while we use different words for memory or logical reasoning, they all fall under the umbrella of 'Mati'—knowledge gained through the mind and senses.

---