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Indirect Knowledge
Dharmakirti defines perception as the cognition beyond kalpana-the apprehension that can be put into words.
The scriptures say that only an infinitely small part of the inexpressible object can be put into words and those which can be put into words do not entirely come into scriptural form. Only a very small part of them is collected into scriptures.
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Conclusion
In order to have a clear conception of the distinction between mati and śruta we can divide the matter in the following three categories:
e.
1. In the first category we include those objects as are expressible but not accompanied by the attention of śruta; the cognition of which does not depend upon instruction or scriptures. The cognition of such objects is mati.
2. In the second category we include those objects which are not expressible. They also come into mati.
3. In the third category we place those, which are expressible and at the same time accompanied by śruta attention. The cognition of such objects is śruta.
The above classification would show that there are two conditions for śruta. Firstly, its object should be expressible. Secondly, its cognitions should be produced by śruta i. e. speech or scriptures.
All expression is not śruta, because it may arise without the help of instruction or scriptures. In such cases it is nothing but mati. The reason for excluding such cases from the category of śruta is this: in the case of śruta it is necessary that the whole knowledge should be expressible. It is possible only if the cognition depends upon some verbal testimony. Any knowledge gathered from self-experience may have some element that can be put into words, but, the whole of it cannot be translated into language. It is always mixed with certain material that is inexpressible. So, the only possible limitation
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