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2. THE AUTHORS: AKALANKA
31 though he might not be a king, it is just possible he was called a KingNrpati, due to his royal relation. If the inference to identify Purusottama and Laghuhabba were true, it can be said, further, that Akalanka might have born in or in the suburbs of Mānyakheta.
It can be said that his father was Purusottama, his popular name being Laghuhavva. The change from Laghuabba to Laghuhavva is phonetically possible.
One more observation may also be added here, that the aforesaid verse is not at all written by Akalanka; and it is inserted in some MSS. of TV copied only after Prabhācandra (980-1065 A.D.), the author of K; because, though Prabhācandra has referred to Akalanka's TV in his NKC (p. 646), he has not given, in his KK, the name of Laghuhabba nrpati as the father of Akalarka.
Further, it is not inconsistent that Akalarika was the son of a minister of Subhatunga (756-772 A.D.) if Akalarka's date is fixed as 720-780 A.D. (d) Akalanka and other Acāryas :
In this section an attempt is made to discuss some of the authors who influenced Akalanka and also those whom he criticised.
1. Puspadanta and Bhūtabali :
Puspadanta is the author of Satprarūpanā of the Șatkhandāgama and Bhūtabali of the rest of it. It is maintained that the said work was composed in the beginning of Christian era.2 Akalarka in his earlier writings appears before us as a philosopher concerned with the exposition of the traditional lore; but in due course he assumes the role of a first rate logician and produced works on Pure Logic and Philosophy. In his Tattvārthavārtika (TV) he has quoted Jivasthāna', as a scriptural evidence. This is clear in his exposition of Manaḥparyāya Jñāna by such references—manasā manaḥ paricchidya, etc. quoted from Mahābandha (p. 24). 2. Kundakunda :
Kundakunda is one of the exponents of Digambara Canonical works. After Bhūtabali and Puspadanta, Kundakunda features as an authority on Agamic lore for Akalarika. It is maintained that Kundakunda flourished in the beginning of Christian era.4 His works are imbued with philosophical ideas, which fact is eloquently attested by his works : Samayaprābhrta,
Şațkhaņdāgama vol. I, Intro. p. 20. ? ibid. p. 85. 3 TV. pp. 79, 135, 154. • A. N. Upadhye : Pravacana sära, Intro.
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