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It is a rather difficult task to determine whether or not he is prior to Umāsvāti who also referred to abhayva in his Tattvārtha Sūtra. Here, for the sake of conveninece, we take the hypotheses that Kundakunda is prior in history. This assumption is based on Kundakunda using Prakrit, while Umāsvā writes in Sanskrit. For the date of Kundakunda see A.N. Upadhye's, Introduction to Pravacanasāra (Agas, 1964).
6ņo saddhamhati sokkham suhesu paramam ti vigadaghādiņam | suņudūņa te abhavvā vā tam padicchamti ||
Pravacanasāra 1:62.
Commentary by amstacandra on this verse paraphrases the word vigadagādīna as kevalinām and bhagavatām.
jadi so suho ca asuho ņa havadi ādā sayam sahāveņo! saṁsāro vi ņa vijjadi savvesiṁ jīvakāyāṇam ||
Pravacanasāra 1:46
9 Here we must remember the original meanings of bhavya and abhavya: good and bad.
1 Kundakunda discusses the omniscience in his Pravacanasāra and other texts. Even before Kundakunda, the Jainas maintain the existence of the omniscient persons in the Agamas, and later on, it becomes one of the main tenets of Jainism. For the history and debates amoung the various schools of Indian philosophies, see Upadhye (op.cit.).
1 We have no certain materials to determine his actual date, nor the authorship of the so called autocommentary on the TS. This much can be said, his era is prior to Pūjyapāda who wrote a commentary on the TS called, Sarvārtha Siddhi. As said in note 6, we take the position that Kundakunda lived prior to Umāsvāti.
12 An other work of Umāsvāti, the Prasamarati, does not contain the word bhavya or abhavya. Moreover, we cannot find any concept demonstrated by these words or any other. See Prasamarati, ed Y.S. Shastri, Ahmedabad, 1989 (L.E. Series 107).]
13 TS II:7: jivabhavyāvyāni ca.
TA
14 SS on TS 2-7. Akalanka also adopts this explanation in his Rājavārtika on the same sūtra.
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