Direct knowledge forms in Jainism refer to jnana (knowledge) that is gained directly, through perception or inner clairvoyance, rather than from inference or scripture alone. In Jain thought, knowledge is often described in categories that denote how it is acquired and how far it reaches.

Key forms often enumerated are:

• Mati jnana (material/sensory knowledge): what is known through ordinary perception with the senses and mind.
• Shrut jnana (scriptural/learned knowledge): knowledge acquired by hearing from reliable sources, especially scriptures and teachers.
• Avadhi jnana (telepathic or distant knowledge): direct cognition of things beyond normal perception, such as events or objects at a distance.
• Manahparyaya jnana (mind-reading or telepathic knowledge): direct cognition through the mind, often about others’ thoughts or internal states.
• Kevala jnana (omniscient knowledge): complete, absolute, all-encompassing knowledge attained by a liberated soul; considered the highest form of direct knowledge.

Notes:

• Kevala jnana is unique to perfected souls and is the ultimate form of direct knowledge.
• Digambar and Shwetambar traditions sometimes emphasize or describe these categories with slight stylistic differences, but the fundamental idea remains the same: direct knowledge comes from realizing true nature, beyond ordinary inference.
• There are variations in terminology and emphasis across different Jain schools, but the above five are commonly discussed in classical Jain texts.

If you’d like, I can point you to a Jain Knowledge resource that details these categories and their Sanskrit/Hindi terms, so you can read the exact descriptions scripturally. You can read more here