Date of Kundakundacharya

Author(s): M A Dhaky
Publisher: Z_Aspect_of_Jainology_Part_3_Pundit_Dalsukh_Malvaniya_012017.pdf

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The Date of Kundakundacărya
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K.B. Pathak had expressed the same view on historical grounds : cf. “On the Date of Samantabhadra," Annals of the Bhandarkar Oriental Research Institute, Poona, Vol. XI, pt. VI p. 153,
12. This is supported not only by literary traditions but also by an inscription from Bandalike date S. 996/A.D. 1074. (cf. Epigraphia Carnatica, Vol. VIII, Sorab tl., no. 262. The initial invocatory verse mentions Samantabhadra, Devanandi and Akalarkadeva, but not Kundakundācārya).
13. Pt. Sukhlal Sanghvi, Muni Jambūvijaya and some other Svetambara Jaina scholars place him to the fourth century A.D. However, the citations in the vādi's original text, of Aryas from the two niryuktis ..the Avaš yaka and the Brhatkalpa (c. A.D. 525).... and the author refuting Dinnāga (c. A.D, 480-560), among other evidence, go against an early date.
14. Currently unavailable, if at all it ever was written,
15. It was definitely written fairly later than the Bhasya or the auto-Com mentary (c. A. D. 375-400 ) on the Original version of the mūlasūtra of Umāsvāti; Pujyapāda's commentary reveals considerable advance in style, form, grammatical improvements in the original text, as well as developed content. He likewise had attempted to modify it at places to suit the Digambara dogmas, though some sūtras still remained which go against the Digambara beliefs.
16. Upadhye, "Intro.", pp. 93-96; and Pt. Kailashchandra Shastri, pp. 172-173.
17, Pt. Nathuram Premi, “Amộtacandra”, Jaina Sahitya aur Itihāsa (Hindi), Bombay 1956, pp. 311; on the basis of the evidence produced by Paramanand Shastri, Pt. Premi concedes to a date prior to V. S. 1055/A. D. 999.
Pt. Kailashchandra Shastri has given much thought to Amstacandrācārya's date and he places him after Akalankadeva and before Devasena (first half of the 10th cent. A. D.: Vide his detailed discussion, pp. 178-186. The neat plausible date of Amstacandrācārya's commentary, as judged by its style and content, could beC. A. D. 900-925, though this date partly depends on Devasena's. If the date of Devasena's Darśanasāra was in reality expressed in Saka Era (although labelled as Vikrama, particularly because he says he wrote it in Dhārā), the upper limit of Amptacandrācārya will have to be shifted upward.
18. The Kasāya-pāhuda-sutta represents the scholiastic formulations on the karma-siddhanta, the divisions ( uttara-bhedas ), sub-divisions ( upabhedas ) and still further divisions (prabhedas) of karmas ( particularly of the Mohaniya ), their mode of operation and their consequencing power, their relationship with the psychic planes (gunasthānas ) at which different souls stand (jivasthānas ), and related