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monastic conduct. In fact, we can infer that many of the rules in the cheda-sutras came into vogue due to the strict law-code of Cāṇakya.
It can be said that the curṇikāra was a thorough reader of the Kauṭiliya Arthaśāstra because in the interesting story of merchants, the measures implimented by Caṇakya to fill the royal treasury are obviously taken from the 92nd adhyaya of Arthaśāstra viz. 'kośa-samgraha'.
* It is curious that the cūrṇikāra does not throw light on the previous relationship between Cāṇakya and Subandhu. He has not identified him with Sakaṭāla.
The horrific story of Caṇakya's death is almost the same in the Śvetambara and Digambara literature.
In totally we can say that, the cūrṇikāra basically has presented Caṇakya as an example of pāriņāmikī-buddhi. Though Cāṇakya has implimented harsh measures and deceitful tacticks, it was all meant for the well-being of the king and the kingdom. This genius chief-minister was personally so detached and selfless that the Jainas adore him for his loyalty, and his serene state of mind, at the time of death.
[18] The Acaranga-cūrṇi is a text which is traditionally ascribed to the famous cūrṇikāra Jinadāsagani (6th-7th century A.D.) But when we closely examine the language, it resembles the classical Jaina Māhārāṣṭrī than the old Jaina Māhārāṣṭrī. It contains only a passing reference about Cāṇakya and the text does not provide any clue or cross-reference of the Avasyaka-cūrṇi.
(1) The context of this reference is very peculiar. At the very beginning of the first uddeśaka of the second adhyayana of Acārānga
