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[ Jñānāştakam ]
vişayapratibhāsaṁ cātmapariņatimattathā. tattvasamvedanaṁ caiva jñānamāhurmaharşayaḥ.
The great sages depicted knowledge as (i) objective knowledge, (ii) subjective knowledge and ( iii ) realization of Reality.
vişakanțakaratnādau bālādipratibhāsavat. vişayapratibhāsaṁ syāt taddheyatvādyavedakam.
Like infantine's etc. knowledge about poison, thorn, gems etc. bereft of, their undesirability etc., the indeterminant one of an object is called as mere objective knowledge.
nirapeksapravsttyādi lingametadudāhstam. ajñānāvaraņāpāyaṁ mahāpāyanibandhanam.
This objective knowledge as preached by Seers is manifested by undeliberated inclinations etc. the destruction-cum-subsidence of false-cognition obscuring karman therein, and is the cause of great sins.
pātādiparatantrasya taddoșādāvasaṁśayam. anarthādyāptiyuktaṁ cātmapariņatimanmatam.
The knowledge of one subdued by sins such as attachment-hatred etc., devoid of apprehension towards demerits and merits etc. and vilified by evils etc. is described as self-manifestation or a subjective knowledge of a
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