The Perfect Law

(b) Scriptural-knowledge. Shruta Jnána Knowledge derived from the reading or hearing of Scriptures, or through an object known by Sensitive knowledge.
(c) Visual knowledge. Avadhi Jnána; often understood as clairvoyance or direct perception of distant or hidden material things. Direct knowledge of matter, in varying degrees, having reference to the subject matter (Substance Dravya), space (Area Kshetra), time (Duration Kála), and quality (Attribute Bháva).
(d) Mental knowledge. Mana-paryaya Jnána; direct awareness of the thoughts of others. Direct knowledge of another's mental activity about matter.

Knowledge, thus, is divided into eight kinds: —
1. Perfect or Natural knowledge. Kevala Jnána; omniscience.
2. Right Sensitive knowledge. Mati Jnána.
3. Wrong Sensitive knowledge. Kumati.
4. Right Scriptural knowledge. Shruta Jnána.
5. Wrong Scriptural knowledge. Kushruta.
6. Right Visual knowledge. Avadhi Jnána.
7. Wrong Visual knowledge. Vibhaṅga Jnána.
8. Mental knowledge. Mana-paryaya Jnána.

Ocular, non-ocular, and visual perceptions—all three are said to be non-natural perspectives. Modification is of two kinds: that which is relative to self and others, and that which is independent. [14]
original: "चक्खु अचक्खु ओही तिण्णिएवि भणिदं विभावदिट्ठित्ति । पज्जाओ दुवियप्पो सपरावेक्खो य णिरवेक्खो ॥ १४ ॥" (Prakrit) and "चक्षुरचक्षुरवधयस्तिस्त्रोऽपि भणिता विभावदृष्टिरिति । पर्यायो द्विविकल्प: स्वपरापेक्षश्च निरपेक्षः ॥ १४ ॥" (Sanskrit)

14. Non-natural conation Darshana; the initial, undifferentiated awareness of an object before detailed knowledge (Jnána) occurs. is said to be of three kinds: Ocular (Eye-based perception Chakshu Darshana), Non-ocular (Perception through other senses or mind Achakshu Darshana), and visual (Clairvoyant perception Avadhi-Darshana).
Modification Paryáya; the changing states or modes of a substance. (is) of two kinds, irrelative (natural, Self-nature modification Sva-bháva Paryáya) and relative to itself and others (i. e., Non-natural, Extrinsic modification Vibháva paryáya).

In Ocular conation (Eye-based perception,) the object is visible in an undefined or general way.

In Non-ocular conation (Non-eye-based perception) the object is undefinedly tangible to the other four senses and to the (quasi-sense) mind.

In Visual conation (Clairvoyant perception,) there is direct awareness of material substances just preceding the specific knowledge of them, occurring without the assistance of the physical senses or the mind.

The term "Conation" is used here by the translator to represent 'Darshana', which in modern philosophy might be closer to 'pre-attentive perception' or 'intuition'. It is the first stage of the cognitive process in Jaina epistemology.