 As little as we know of the exact dates of his life even less we know about the place where he flourished, and we are actually left to speculations, for no hard evidence, such as inscriptions etc., can be found to help us. There are three points that might suggest Jayarāśi was of South India, all being rather weak. The strongest evidence is the circulation and reception of the Tattvôpaplava-siṁha: the first mention of the work is made by South Indian Digambara authors Vidyānanda (c. 850) and Anantavīrya (turn of 10th and 11th centuries). Another equally weak piece of evidence is that Jayarāśi’s critical method of argument (see below), which the Jainas adopt, first penetrates the works of South Indian Digambara authors, incidentally the same who are the first to make reference to Jayarāśi. This method of critique becomes the standard one among Gujarati Jainas only at a later stage. The third argument in favour of South Indian origin of Jayarāśi (Saṁghavī–Pārīkh 1940, xi), even weaker that the two above, is his title Bhaṭṭa, regularly appended to the names of a number of South Indian philosophers and often used as an official title of South Indian Digambara high rank clerics (bhaṭṭa, bhaṭṭāraka). Jayarāśi’s title might suggest he was both South Indian and a Brahmin by social class (varṇa). However, the title Bhaṭṭa is not exclusively used by Brahmins or exclusively in South India, though there is indeed a certain tendency of this kind. However, since there seems nothing at all to suggest that Jayarāśi was born in North India, even such slight hints gain some evidential weight.