Jinamanjari 2002 04 No 25

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication

Page 53

fitting introduction to Samayasara of Kundakunda." However, it may be stated that while both Sankara and Kundakunda make use of the parmarthika and vyanaharika viewpoints as the cornerstones of this philosophy, there is difference between the two. The paramarthika view as advocated by Sankara does not stand good with that of the Jaina view that the vyavaharika existence of the other material and non-material objects of the world have their own independent existence.
Again, according to Jainism, the reality is dualistic (the Universe consisting or jiva and ajiva) and pluralistic (the ajiva being further classified into pudgala (matter), dharma (principle of motion), adharma (principle of rest), ākāşa (space) and kāla (time); yet considered from the point of view of one existence, it entails unity also. According to Kundakunda, despite different substances possess unique characteristics, existence is regarded as an all-comprising characteristic of reality that ends all distinctions.
Sankarācārya identically adopt the same attitude of Kundakunda as to the nature of the individual Self: individual soul is identical with the ultimate reality, the Supreme Self, whom, Sankara in following the traditional language of Jaina metaphysics, calls this ultimate reality paramatman.. To Šankarācārya brahma and paramatma are synonymous and interchangeable.
These thoughts and explanations of Sankarācārya correspondingly bear similarity to the Jaina notion of soul and its philosophizing by Kundakunda indicate Sankarācārya was well acquainted with the works of Kundakunda, or of their Sanskrit commentary by Amritacandra.
However, there are also marked differences between the two: the Jain Philosopher Kundakunda and the Advaithist Sankarācārya. Jainism recognizes multiple realities while Advaita proceeds from the premise that there is that single reality. Many attributes are common between the Upanishadic Brahman and the Jaina paratnatman, but they are used as synonymous in representing the concept of an ultimate reality, though their implications often differ. Although the words "Brahman" and "svayambhu" are mentioned and the concept of transcendence discussed in Jain texts, they completely differ from Advaita system in important aspects.2
Kundakunda philosophizing the doctrine of jivatma and paramatma maintains that the individual Self, which is merely paramatma is limited by upadhic conditions subjected to its transmigration. This is the peculiar property of the individual Self, and
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