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SAMAYASARA
to his father. Therefore the question how can the same mai be father and son would entirely be meaningless and it will only exhibit the ignorance of the logical theory of predication. Thi same principle is extended by the Jaina metaphysics to othe: relations, such as space, time, substance and modes. This obvi ous truth forms the basis of the Jaina logical doctrine of pro dication-Astinasti Vada. That you can have two assertions about a thing positive and negative according to the relation of the thing to other things Strangely this piinciple thus accepted by: San kara is forgotten by him when he goes to criticise thc Sutra le lating to Jainism, that two contradictory things cannot exist in the same. This inconsistency is probably due to the fact that he wa: only a commentator of an already existing work.
Sankara commenting on the first sutra ‘Adhatho Brahma Jignasa’ - Let us then enquire into the nature of the Biahmar or the Self. “Where is the reason why such an enquiry should be taken up? says, Since there are various erroneous things as to the nature of the self held by different schools of thought it is neces. sary to clear up the errors and to establish the correct notior of the sell” He enumerates various schools he consider: to be erroncous as Bouddha, Sankhya, Yoga, Vaiscshika and Pasupatha etc, etc It is strange that he does not mention the Jaina account of Self as one of the erioneous views. Probably the reason why he omits this is his own siddhanta is identical with the Jaina concept of self that the Jivatma and Paranatma arc identical. This exactly 1s Sankara's considered view. IIcnce he cannot condemn this as one of the erroneous views for this forms the foundation of Advaita, which forms the central doctrine of his commentary.
Sankara and Amritachandru : We mentioned above that Sankara was acquainted with Sri Kunda Kunda and Amritachandra. We refer to this fact in connection with Sankara's distinction between the Vyavaharic and Paramarthik point of view. We have here to mention the fact the doctrine of Adhyasa is also peculiar to Sankara. Adyasa is the technical tetm he used to denote the confusion between self and non-self, a confusion due to Avidya or Ajnana. This term
