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An Epitome of Jainism quoted in support of this view* and it is also mentioned that Dr. R. G. Bhandarkar is of the same view. It has however been pointed out by Pandit Kailash Chandra Sastri that it is not correct to interpret the word 'Deva' in the first verse to mean Akalanka. It really refers to Devanandi alias Pujyapāda the author of Jainendra Vyakaraña. In the second verse it is merely mentioned that the fame of Virasena is akalanka (free from any flaw). It has no connection with the author "Akalanka'. Had Jinasena any desire to eulogise Akalanka, he would have done this in an unambiguous manner.
It is howeve, not disputed by Pandit Sästri that Jinasena was a writer later than Akalanka. Vidyānanda in his Astasahasri, a commentary on Akalanka's Astašati has mentioned Kumārasena. This Kumār also been mentioned in Harivamśapurana of Jinasena. Prabhāchandra, a commentator on Paríksámukham is mentioned in the Adipuräna of Jinasena. as undoutedly later than Māņikyanandi who followed Akalanka. The next argument of B. Kamtaprasad is that Akalanka was later than Dharmakīrti, the Buddhist philosopher who flourished in the beginning of the seventh century (635 to 650 A.D. approximately) Pandit Sāstri admits this and gives examples showing that Akalanka has quoted and refuted the views of Dharma-kirti. Pandit Sāstri however is unable to accept the conclusion of B. Kamtaprasad from this faci that Akalanka was at least hundred years later than Dharmakirti, for it is urged that even contemporary writers can quote and refute each other's views and many examples can be given of such refutations.
Dr. K. B. Pathak has mentioned that as Kurnārila Bhatta has attacked some of the views of Samantabhadra and Akalanka, it must be supposed that he was a contemporary of those writers and lived even after the death of Akalanka. In his article discussing the date of Samanta-bhadra, I he has mentioned that the refutations of each other's views by Kumārila and Akalanka took place at the latter half of the eighth century A.D. B. Kamtaprasad has accepted this view and lays down that the time of Kumārila is 700 to 760 A.D. Pandit Sāstri points out that how can it be possible that Kumārila lived even after the death of Akalanka as Kumārila according to B. Kamtaprasad (following Dr. K. B. Pathak) lived only up to 760 A.D. ? Further, Pandit Sāstri is unable to accept this date of Kumārila without satisfactory proof, but is willing to accept that Kumārila existed during the later part of the seventh century, refuting the view of Dr. K. B. Pathak that Kumārila flourished in the 8th century. * इन्द्रचन्द्रार्कजैनेन्द्रव्याडिव्याकरणक्षिणः।
att bariert T arena forz: II Verse 31.
frat: fata1THTHI Verse 39. † Principal Results of my last two years studies in Samskrit Mss. Literature by R. G. Bhandarkar (Wier, 1889) Page 31.
Annals of the Bhandarkar Oriental Research Institute, Vol II. p. 141. $ 1b. 'Vol. XIII, p. 157
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