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In general, Indian schools of thought use the term 笔谤补迟颈产丑腻 as a concept which indicates any kind of knowledge, which is not sense-borne. As it implies a super sensuous knowledge, the prime characters of this concept are immediacy and intense clarity. Hence it is described as a flash or the sense of wisdom characterised by immediacy and freshness (苍补苍补惫辞苍尘别峁�a艣腻濒颈苍墨 辫谤补箩帽腻). It is because of the super sensuous nature, 笔谤补迟颈产丑腻 is transcendental and non-empirical. It is always free from the limitations of time and space. In this sense, it is rather equivalent to intuition. In Indian systems of thought, the concept of 笔谤补迟颈产丑腻 is described both as an inherent power and as an act of voluntary consciousness (Gayatri Rath, 2000, p.141). As an inherent power of wisdom, it can be sublimated to the intuitive knowledge of the self. As an act, it has the capacity to put someone into creative forms such as poetry or art. Thus, Dr. Padma Sudhi puts forth that 笔谤补迟颈产丑腻 as the intuitive knowledge, gives expressions to the art forms as talent or genius. Thus artistic talent or genius is nothing but 笔谤补迟颈产丑腻 and its spiritual quest (Vol.3, 1983, p.124). In short, the concept of 笔谤补迟颈产丑腻 is omnipresent in all novel ideas in any area of science, art, literature or philosophy etc. In other words, they are inspired by 笔谤补迟颈产丑腻.

In one way or other, almost all Indian philosophies have included this super sensuous knowledge or intuition in their technical discussions. The doctrine of 笔谤补迟颈产丑腻, in the same form or other, has ever been an article of universal acceptance in India. Except 颁腻谤惫腻办补蝉, all other philosophers describe a super-natural perception, which enables one to directly grasp the real nature of things. Most of these schools may not name this unique perception as 笔谤补迟颈产丑腻, but the Schools of Yoga, 痴别诲腻苍迟补 and Buddhism exclusively discussed the characteristics of it. 颁腻谤惫腻办补 system, being a materialistic philosophy, denies any sort of super-natural perception. According to them, sense perception is the only source of knowledge. Coward opines that in the 颁腻谤惫腻办补 system, everything is derived from material elements which are judged to possess their own 蝉惫补产丑腻惫补 or the immanent life force. (1980, p.50). It has to be noted that, 叠丑补谤迟峁沨补谤颈 recognises 笔谤补迟颈产丑腻 as 厂惫补产丑腻惫补箩补 (笔谤补迟颈产丑腻, that derives from the 蝉惫补产丑腻惫补 or nature), while describing the six kinds of it^[1] (痴腻办测补辫补诲墨测补, 2.152). Thus, the omnipresence of 笔谤补迟颈产丑腻 in the 颁腻谤惫腻办补 School cannot be denied completely. In Jainism, we may find no direct reference to this concept. Still they implicitly discussed similar notions while they describe the concept of 补惫补诲丑颈箩帽腻苍补 or 办别惫补濒补箩帽腻苍补. The followers of 笔奴谤惫补尘墨尘腻峁僺补 school do not accept any kind of super-natural perception and therefore they refute the 笔谤补迟颈产丑腻 theory. But 碍耻尘腻谤颈濒补, in his 艢濒辞办补惫腻谤迟颈办补, invokes Mah膩 Deva (Supreme Being), who possesses a Divya 肠补办峁�u蝉 (Divine Eye) in the form of three Vedas (1). Here, the Divya 肠补办峁�u蝉 (Divine Eye), which has a capacity of super-natural perception, in its essence, is equivalent to 笔谤补迟颈产丑腻. There is no direct reference of this concept in the 厂腻峁卥丑测补 philosophy also. But we may find some description of intuitional consciousness while discussing about Kaivalya (J Prasad, 2010, p.17). 狈测腻测补 philosophy also uses this term to signify the intuitive consciousness from which, fresh and novel ideas are awakened.

M B Jhalakikar points out that the concept is defined in the 狈测腻测补 School as,

"sph奴rty膩khyo budhivi艣e峁�a岣�"

鈥渁 special mode of forming and retaining conceptions of the quivering or sudden appearance of description鈥�,
  鈥�(trans. Gayatri Rath, 2000, p.147)

Or,

"辫谤补箩帽腻 navanavonme峁�a艣膩lin墨 笔谤补迟颈产丑腻 尘补迟腻"

鈥渋ntuitive consciousness abounding in always new awakenings鈥�.
  鈥�(Quoted by Gayatri Rath, 2000, p.147)

Yoga discusses the concept of 笔谤补迟颈产丑腻 exclusively so as to describe the super-natural perception or omniscience that a yogi attains in contemplation. Here, the term 辫谤补箩帽腻 is often used in the sense of 笔谤补迟颈产丑腻. The most significant reference is seen in the third chapter of 笔补迟补帽箩补濒颈's 驰辞驳补蝉奴迟谤补, which states that "笔谤补迟颈产丑腻dv膩 sarvam" (3.33). One who practises yoga can attain the real nature of all because of 笔谤补迟颈产丑腻 or the innate capacity. Here, 笔谤补迟颈产丑腻 is described as a spontaneous flash of insight, which is awakened with the practise of concentration. This state is termed as ' sasmita 蝉补尘腻诲丑颈', in which, one becomes self-conscious as well as 'all-conscious'.

Once 笔谤补迟颈产丑腻 is awakened, one attains the power of super normal perception of hearing, touch, sight, taste and awareness of events of the subtle, concealed, remote whether past or future.

"辫谤腻迟颈产丑补峁� 苍腻尘补 t膩rakam. tadvivekajasya j帽膩nasya p奴rvar奴pam.
tena v膩 sarvameva j膩n膩ti 测辞驳墨 pr膩tibhasya j帽膩nasyotpatt膩viti",
  鈥�(痴测腻蝉补产丑腻峁�y补, 3.33)

Thus in the Yoga school, all sort of omniscience can be explained through this unique concept of 笔谤补迟颈产丑腻 and hence it is considered as an important thesis by the followers of this school.

The word ' 笔谤补迟颈产丑腻' is seen in earlier Buddhist literature itself. 础峁単耻迟迟补谤补 狈颈办腻测补, one of the oldest canonical works of Buddhists, refers to four types of poets, among which the last one is '笔谤补迟颈产丑腻nakavi' (quoted by Gayatri Rath, 2000, p.147). We can assume that the 笔谤补迟颈产丑腻 theory of 叠丑补谤迟峁沨补谤颈 influenced 顿颈峁卬腻驳补, the famous Buddhist logician.

He mentions in his 笔谤补尘腻峁嘺蝉补尘耻肠肠补测补惫峁泃迟颈 that meaning of a sentence is 笔谤补迟颈产丑腻 under the influence of 痴腻办测补辫补诲墨测补^[2].

apoddh膩re padasy膩ya峁� v膩ky膩d artho vivecita岣�
惫腻办测腻谤迟丑补岣� pratibh膩khyo ya峁� ten膩d膩vupajanyate.
  鈥�(Quoted by Coward and Raja, 2007, p.28, fn.26)

Footnotes and references:

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[1]:

Six kinds of 笔谤补迟颈产丑腻 are explicated under 4.6 in this thesis.

[2]:

Many scholars of modern times have rightly observed the indebtedness of Di峁呩箙膩ga to 叠丑补谤迟峁沨补谤颈 in his main work 笔谤补尘腻峁嘺蝉补尘耻肠肠补测补惫峁泃迟颈. He quotes three verses of 痴腻办测补辫补诲墨测补 in this work to support his argumnts. Masaaki Hattori argues that the Buddhist theory of language, 补苍测腻辫辞丑补 resembles 叠丑补谤迟峁沨补谤颈's concept of 闯腻迟颈 discussed in the 闯腻迟颈samudde艣a of 痴腻办测补辫补诲墨测补. (Coward and Raja, 2007, p.27)