1. The problem with this tweet is multi-layered. While Pratyaksha is indeed considered as 'Jyeshta Pramana'- the Eldest of all Pramanas in tradition and hence is central to Hindu Dharma, below tweet can be described at best as a misrepresentation of what Pratyaksha Pramana is. 
2. Pratyaksha refers to knowledge that is gained from the Manas-Indriyas-mind & senses. Contrary to modern theories of perception, Hindu Darshanas posit that Indriyas themselves go to objects and make the perception happen. Hence,Pratyaksha is Pramana- valid source of knowledge.
3. What is described above is conventional definition of Pratyaksha & by its very definition, it is limited to perception and gaining knowledge about worldly objects. It cannot reveal what is Atindriya or beyond the five senses. For ex. the notion of Dharma, Swarga, Moksha.
4. Regarding issues which are Atindriyas, Shastra alone is the Pramana- valid means of knowledge. Among the six Pramanas, only Shastras reveal about existance of Svarga, Naraka, about Dharma, Adharma, Moksha etc. This knowledge cannot be gained from Pratyaksha, Anumana, etc.
5. This sidelining and downgrading of Shastras is the result of ignorance about its true nature & function, a point I have clarified in detail in this article- indictoday.com/long-reads/pla…
6. Therefore, while in realm of material objects which can be perceived by senses, Pratyaksha reigns supreme & cannot be contradicted even by Shastra (as Adi Shankaracharya notes), domain of Pratyaksha does not extend to Atindriya subjects where Shastra alone is valid pramana.
7. What the original poster calls 'Direct Perception of Truth' follows from Shastras and is called as 'Aparoksha Jnanam' in Vedanta. Shastras reveal knowledge which are of two types Paroksha & Aparoksha.
8. As long as we are bound by the limitations of mind-body complex we perceive knowledge only at intellectual level and hence called Indirect or Paroksha. But, when one transcends mind-body limitations, one can perceive truth directly, called Aparoksha Jnanam.
9. This Aparoksha Jnanam (when not being applied to Brahma-Jnanam) is also sometimes called Yoga-Pratyaksha, the ability to directly perceive Atindriya phenomenon gained as a result of Yogic Siddhis. However this is available only to few & this also follow from Shastra only.
10. The Rishis who perceived Vaidika Mantras perceived it directly in their deep meditations as a result of their Yogic accomplishments, a point which Govindaraja notes in his commentary on Manu 1.1.
11. Madhavacharya in his commentary on Parashara Smriti 1.1-2 cites Vyasa Bhashya on Patanjali Yogasutras and notes how such Atindriya Jnanam can be gained through perfection of Ekagra-Chitta and attainment of Samprajnata Samadhi.
12. Such Yoga-Pratyaksha is clearly distinct from the conventional Pratyaksha and hence cannot be used to argue for primacy of Pratyaksha over Shastra Pramana in the matters of Atindriya nature.
13. More importantly, since Yoga-Pratyaksha itself is a result of Siddhi gained from practice of Yoga which has been revealed through Yoga-Shastra, the primacy of Shastra can again be established.
14. Even more important point is the fact that Veda is Nitya and Apaurusheya, which was merely perceived by the Rishis. That is, Veda is self-existing, whereas Yoga-Pratyaksha merely enables one to access this self-existing Veda.
15. Further, Shastra itself provides both indirect & direct knowledge. Indirect knowledge gained from Shastras, when one works upon oneself through Yoga etc., then such indirect knowledge itself leads to direct knowledge. Therefore, Shastra is at root of Direct knowledge as well.
16.However one sees it, centrality of Shastras as a Pramana on issues related to Atindriya cannot be wished away.Whether that makes us Abrahamic or not is a different issue and not relevant to present discussion. The Pratyaksha simply has no scope on matters beyond mind & senses.
17. Also, Yoga-Pratyaksha is possible for perhaps one in a million or perhaps, one in a billion people. Therefore, such ability is an exception, rather than the rule.
18. In the case of rest of the billion people, they have to work under the constraints of body-mind complex and hence, their knowledge about Atindriya subjects must be gained from Shastras alone, not otherwise.
CC @Vyasonmukh
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