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CONCLUSION
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and jñānalaksana perceptions cannot be called non-sensuous from the Jaina point of view because they arise with the help of sense-organs and in that sense, do not produce direct knowledge. Of these, yogaja perception may be called extrasensory, for it is not caused by the senses. It is direct apprehension of an object-past, present and future. It may be likened to omniscience of Jainism, though in Jainism, omniscience is produced by self and not by mind and this marks the difference between the two which is noteworthy.
Jainism classifies perception into empirical and transcendental. Empirical perception is ordinary perception depending upon the sense-organs and mind. Transcendental perception is non-sensuous perception which arises directly in the self without the help of sense-organs and mind. It is super-sensuous and direct and in that sense differing from Nyāya view of direct knowledge. Because Jaina theory of knowledge is that knowledge is the essential quality of ‘self. Therefore, in addition to knowledge obtained through senseorgans and mind Jainas recognise the possibility of soul getting what is called direct cognition without instrumentality of sense-organs. When soul is freed from the veil of relevant karma. Jainas have given a detailed analysis of phenomena of extrasensory perception like clairvoyance, telepathy and omniscience. Clairvoyance is direct perception of material objects not visible by senses. It may be likened to psychic phenomenon called 'French sensitiveness'. Telepathy is direct knowledge of other people's thoughts. It reaches the mental processes of others. Omniscience is the supreme of all extrasensory perceptions. The development of knowledge reaches its highest limit in it. It is intuition of all substances with all their modes. It is pure perception. In Jaina texts the
