 In fact, that dating of the Tattvôpaplava-siṁha could be slightly modified to perhaps 800–840. I would place Jayarāśi Bhaṭṭa after the Digambara Jaina philosopher Akalaṅka Bhaṭṭa (c. 720–780) and before Vidyānanda Pātrakesarisvāmin (c. 850), a philosopher in the same tradition who commented on Akalaṅka. As Franco (1994: XI) himself notices, the Buddhist Kamalaśīla (c. 740–795) nowhere refers to Jayarāśi in his encyclopedic commentary of the Tattva-saṅgraha. Further, we find no mention of Jayarāśi in the oeuvre of Akalaṅka Bhaṭṭa, although he was very well acquainted with current ideas of his contemporaries. It would be especially surprising in the case of Akalaṅka Bhaṭṭa not to mention an author who greatly influenced the way Jaina thinkers argued and formulated their thoughts, because both of them seem to belong to South India. On a few occasions Akalaṅka did have a chance to either allude or even directly refer to such an original thinker as Jayarāśi certainly was, but he nowhere does it. A good instance is Akalaṅka’s work Aṣṭa-śatī ‘In Eight Hundred Lines’ (itself a commentary on the work Āpta-mīmāṁsā, ‘An Examination of An Authoritative Person’) of Samantabhadra, c. 580–640). In it, (the commentary on verse 1.3 of Āpta-mīmāṁsā, AṣŚp.2 = AṣS 29.20), Akalaṅka refers to a materialist argument: ‘[The opponent]: “For this reason it has been said that there is no omniscient person, because truth claims [of various teachers competing for primacy] turn out to be wrong cognitive criteria, inasmuch as there is no difference between them (i.e., all are equal in their convincing force). Since one accepts that [it is not possible to decide for or against a view among a few competing ones], there is nothing wrong [in rejecting the idea of an omniscient person].” [Akalaṅka:] Ergo this decision of some [thinkers, i.e., materialists] is itself void of any rational basis. For, as we know, the scope of perception [which could prove the materialist’s rejection of an omniscient person] cannot itself demonstrate that there cannot be any other proof of an omniscient person, because this would have too far-reaching consequences. Neither can [the materialist prove that an omniscient person cannot exist] with the help of inference  (anumāna), because it has no validity [for him]’. Akalaṅka clearly has in mind a typical materialist philosopher who rejects the idea of omniscience, but at the same time accepts perception (pratyakṣa) as the only valid instrument of knowledge, while rejecting the validity of inference (anumāna). That is a standard account of a materialist (Cārvāka / Lokāyata) thinker in India and there is really nothing to suggest that what Akalaṅka had here in mind as the target of his criticism was a ‘qualified sceptic’ (like Jayarāśi) who rejected the ultimate validity also of perception.