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NYAYA AND JAINA EPISTEMOLOGY
3. Avadhi: It is clear perception of material objects which cannot be perceived by the senses usually. It is innate or acquired. It differs in scope and durability with different persons according to their capacities. It arises when its enveloping obstacles subside in a particular way. It can be called clairvoyant perception.
4. Manaḥparyāya: It is higher than Avadhi and is generally termed as telepathy. It is knowledge of other minds and arises when its peculiar hindrances which cover it are annihilated. It can know things and modes which are beyond the reach of Avadhi. Its acquisition depends on higher spiritual virtues like self-control, purity. It is reading of minds of others.
5. Keval: It is omniscience-the most perfect, pure, infinite, unique knowledge of all things directly. It arises when all knowledge-covering karmic-veils are destroyed.
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Of these five kinds of knowledge the first three can be erroneous, while the last two are always valid. The peculiar point in this classification is that, that which is perceived without the help of sense is considered here as direct and that which is perceived through the sense is indirect by early Jaina logicians. In this sense, empirical perception is regarded as not direct knowledge by them. Avadhi, Manaḥparyāya and Keval are forms of transcendental perception which can be considered as extrasensory perception.
The Nyaya Theory of Perception Perception as a method of knowledge in Nyāya :
The Nyaya recognizes four distinct and independent means of knowledge of which perception is the first and
