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ન્યાયકુસુમાંજલિ.
I adl4. ज्ञानस्य स्वप्रकाशरूपत्वं समर्थयतिस्वार्थोद्भाससमर्थमेव भवति ज्ञानं, भवेनान्यथाs
र्थोद्भासो, निजभासनव्यवसितौ ज्ञानान्तरापेक्षिणः । ज्ञानादर्थविभासनस्य विरहाद् जाडयात् स्वरूपस्य चा
नुदासात् स्वत एव, देव ! निपुणं दृष्टे न बाधस्त्वया ॥१८॥
Knowledge is indeed capable of illumining itself as well as other objects, for, otherwise ( l. e., in not admitting it as self-luminous ), another object cannot be brought to light as it requires the help of some other kind of knowledge for its own illumination and as an (external ) object being Jada by its very nature is incapable of self-illumination. Oh God I ( thus it is clear that ) there is no fault in objects propounded by thee. ( 18 )
Notes:- The definition of knowledge given in this verse distinguishes the Jaina view from other schools of thought. The Bauddhas believe that knowledge reveals- illumines itself alone and nothing else, as there is according to them no other object besides it. The Naiyayikas and the Mimamsakas hold that knowledge illumines the external objects alone and does not illumine itself. The Jainas differ from all these schools of thought; for, they maintain that knowledge like a lamp, illumines itself as well as other objects. જ્ઞાન સ્વપરપ્રકાશક છે–
જ્ઞાન એ સ્ત્ર અને પરને પ્રકાશ કરવામાં સમર્થ છે. જે તે પિતાને પ્રકાશ કરી શકે તેમ ન હોય, તે તેણે પિતાના પ્રકાશ માટે
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