Jinamanjari 2002 04 No 25

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

Page 57

has used to denote the confusion between Self and non-Self due to
avidya or ajnana is peculiar to Sankarācārya, and not found in any of the philosophical writings prior to him. This term has been freely used by Amritchandra in his commentary, Atmakhyati on Samayasara of Kundakunda. Probably Amritchandra and Sankarācārya must have lived in the same century, the former being slightly older. The language of Atmakhyati is very similar to Sankarācārya's Shariraka Bhasya. This suggestion is made because Sankarācārya himself speaks on one occasion that he is influenced by one Dravida acharya. Probably this refers to Amritchandra. The following quotations from the Atmakhyati will clearly bear out that Sankarācārya and Amritchandra were of the same age and that the former was acquainted with the writings of Amritchandra especially in his commentary, the Atmakhyati.
Ajnana or ignorance causes adhyasa or confusion of the intellect. On account of this, thirsty animals run towards mirage to quench their thirst thinking it is a lake full of water....
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Again the same adhyasa or confusion caused by ignorance frighten men is dusk at the site of a rope and make them run away from it thinking it is a snake."
Similarly on account of this confusion caused by ignorance men falsely identify their pure and unruffled nature of the Soul with the body and imagine that they are the author of the various psycho-physical activities caused by impure karmas, just as the numerous waves in the ocean are caused by atmospheric pressure while the ocean itself remains calm and unruffled. But jnana or knowledge produces discrimination between the Self and the non-Self just like the hamsa bird is able to separate water from milk. Unruffled self, firm in its pure nature is able to understand that it is not the author of the various impure psychophysical changes caused by an alien agency.
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