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(I), a long list of close relatives is given
माया मे पिया मे
भज्जा मे इच्चत्थं गढिए लोए वसे पत्ते ।
➖➖➖
92
Ācārā. 1.2.1
At the end, it is told that due to the emotional engrossment in these relations, one gets entangled and becomes malicious. Here the cūrṇikāra notes down many mythological and historical examples. In the context of 'wife' (bhajjā), the author writes ‘अणलंकिया हसियत्ति चाणक्केण णंदवंसो उच्छादितो' (ācārānga-cūrni p.49)
Caṇakya's wife was ridiculed and neglected by the relatives because she was not adorned with jewellery. Considering her anxiety, Caṇakya went to the king Nanda hoping gracious donations. He was insulted in the court of Nanda and ultimately rooted out the Nanda dynasty.
We see that, no new details of Cāṇakya are provided here but a particular incident of Cāṇakya's life is examined here from different viewpoint. The story of Caṇakya's wife was well-known. The cūrṇikāra thinks that his wife was ultimately responsible to instigate Caṇakya for asking donations to Nanda. And the remote cause of the destruction of Nandas is Cāṇakya's wife and his attachment towards her.
When we read the same story in the Avaśyaka-cūrṇi, we do not feel that Caṇakya's wife is blamable for the curṇikāra. It is a subject of debate whether the cūrṇikāras of the Avaśyaka and Acārānga are the same or not. But one thing is certain that while explaining scriptural texts, the commentators remember Caṇakya, every now and then.
(2) We find some special features of golladeśa in the Acārāngacūrņi. According to Dr. J.C.Jain, 'golla' is the region situated near the
