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CHAPTER IV
Direct Knowledge
It has been already stated that the Tattvārtha and Āvaśyaka Niryukti divide the five types of knowledge, into two categories of direct cognition (prayakşa) and the indirect cognition (paroksa). The first two types of Mati and Sruta are Indirect cognitions while the remaining three are direct-cognitions. We have also discussed the basis of this division. The cognition which arises from the soul without any external help is direct and that depending upon external cause is indiret. The direct knowledge is independent of all factors, commonly held as she cause of knowledge. Regarding the object also it differs from the ordinary cognitions. It apprehends the objects that are remote, past, future, minute, hidden or otherwise uncognizable through the external senses. It is supernormal.
Almost all the schools of Indian philosphy believe in supernormal perceptions. Only the materialist school of Cārvāka does not believe in any source of knowledge other than senseperception. The Mímārsaka also denies the possiblity of super-normal knowledge, except that derived from the Vedas. But, the systems of Nyāya-Vaiseșika, Samkhyas, Yoga, Vedānta, Buddhism and the Jaina believe in supernoimal perceptions and give their own accounts.
The modern sciences of hypnotism, occultism etc. will find sufficient material for research in the Indian account of supernormal perceptions. They will find in it the evidences of autosuggestion, clairaudience, hyperalesthesia of vision, hearing, touch, etc., hypermpesia, thought reading, thought transference telepathy, and different types of trance or ecstasy obtained through yogic practices.
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