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port the view of Pandit Sastri that Kumārila Bhatta was not at least earlier than the 7th century A. D.
A. B. Keith in his Karma-Mimamsa Pages 10-11 writes: "Kumārila's date is determinable within defiinite limits; he used the Vakyapadiya of Bhartrihari; neither Hieun-Thsang nor It-sing mentions him; he was before Śankara; he attacked the Jain theory of an omniscient being as propounded in the Apta-mimamsa of Samanta-bhadra, but is not ans wered by Akalanka in his Asṭaśati which comments on the Apta-mimāmsā. On the other hand he is freely attacked by Vidyananda and Prabhachandra who both lived before 838 A. D. Vidyananda assures us, doubtless correctly, that he criticised the Buddhist Dharmakirti and Prabhakara, on the latter point agreeing with the result above arrived from internal evidence. The upper limit is therefore, not earlier than 700 A. D. The lower limit depends on his precise chronological relation to Sankara and the latter's exact date. Later tradition, the Sankaravijayas of Madhava and the pseudo-Anandagiri would make him an older contemporary, but the interval may have been considerably longer."
We agree with the views of Pandit Sastri regarding his conclusion about the time of Akalanka so far as materials are available up to the present.
We have dealt with the date af Akalanka in detail as we have no other data for fixing the date of Manikyanandi who we only know flourished later than Akalanka and based his work on Akalanka's writings. From what have already been discussed, we may infer that Manikyanandi flourished during
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