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Direct knowledge in the ordinary sense is either sensuous or non-sensuous and both of them can be of the nature of avagraha, īhā, avāya and dhāranā:
The direct knowledge in the highest sense depends for its genesis exclusively upon the soul and is of two kinds : i. Vikala-limited which includes avadhijñāna and
manahparyāyajñāna; ii. Sakala-complete and correct knowledge which includes kevalajñāna.
It will be seen that this classification of knowledge is a combination of the different classifications found in different Jaina works.
Annotations : 1. Jwālā Prasād : History of Indian epistemology. P.11 2. Jwālā Prasad : Indian epistemology. 3. Umāsvāt : Tattvārthasūtra, I 9-10 4. Bhattachārya, H. : Pramānanaya tattvālokālarkāra of Vādi
Devasúri p. 13.
