Acharya Kundakunda is generally situated in the early centuries of the Common Era, roughly between the 1st and 3rd centuries, within the Digambara Jain tradition of the Deccan and southern regions of India. By this time, several centuries had passed since Mahāvīra, and Jainism had already developed a substantial body of canonical literature in Prākrit. The community stood at a stage where earlier teachings needed systematic interpretation, especially concerning the nature of the soul, bondage, and liberation. In this climate, the composition of a work like *Samayasāra* reflects a deliberate effort to return to the inner core of Jain doctrine, beyond the surface of ritual and external observance.

The broader religious and philosophical landscape of that era was marked by intense dialogue and debate among Jain, Buddhist, and emerging Brahmanical schools. Questions about the reality of the self, the nature of substance and change, and the path to liberation were being probed from multiple angles. Within this milieu, *Samayasāra* can be seen as a Jain response that articulates a rigorous ontology of substance and modes, and a careful distinction between empirical and ultimate standpoints. Such a text does not merely participate in intellectual contestation; it also seeks to safeguard a contemplative vision of the pure self amid competing interpretations of spiritual life.

Within Jainism itself, this period witnessed the consolidation of the Digambara tradition and the clarification of its distinct identity relative to other Jain sects. The loss or dispersal of older canonical materials, along with internal developments, created a strong impetus to codify and systematize doctrine. Kundakunda emerges in this context as a foundational thinker whose works helped define the doctrinal core of the Digambaras, especially the sharp differentiation between the pure soul and its karmic modifications. The emphasis falls on inner realization (bhāva) rather than mere external conformity, signaling a shift toward experiential spirituality.

Linguistically and culturally, *Samayasāra* belongs to a vibrant period of Jain literary activity, when Prākrits such as Jain Śaurasenī were living vehicles of philosophical reflection. Composed in such a language, the text could speak both to monastics and to thoughtful lay followers, embedding subtle metaphysical insights within an accessible idiom. The relatively tolerant political environment of the Deccan allowed for sustained philosophical inquiry and the flourishing of monastic lineages and commentarial traditions. In this setting, *Samayasāra* stands as a crystallization of a wider movement: the drive to organize inherited teachings into a coherent vision of self-realization, while remaining rooted in the ancient inspiration of Mahāvīra’s path.