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चागी न भण्णइ ।
For examining the predictability of the letter, Subandhu made some person smell the powder and enjoy the sensuous pleasures. The person died immediately. Thus out of compulsion, Subandhu led the life of a monk. But can we say that Subandhu was a real sādhu? Of course not. In the same manner, if a person helplessly abandons the pleasures and sorrowfully remembers those in his heart, then it is not considered as true renunciation.
[20] (2) The Daśavaikālika-cūrṇi, which ismost probably authored by Jinadasagani (6th-7th century A.D.) supplies the reader with two valuable references of Caṇakya.
(1) Sāmaṇṇapuvvayam' is the second adhyayana of Daśavaikālika. Its second verse is
-
वत्थगंधमलंकारं, इत्थीओ सयणाणि य ।
अच्छंदा जे न भुंजंति, न से चाइ ति वच्चई |
"One who does not enjoy clothes, perfumes, ornaments, women, beds etc. due to helplessness or compulsion, is not in real sense a self-disciplined monk.'
While commenting on the verse, the cūrṇikāra has given the story of Bindusara-Subandhu and Cāṇakya. The main purpose of this story is to highlight the deceptive monkhood of Subandhu. But it is so closely connected with Caṇakya that the curṇikāra describes the tragic end of both Subandhu and Cāṇakya in a very elaborate
manner.
We have already translated the story and given our comments on the story because in fact, it is the extention of the story given in the Avaśyaka-cūrṇi.
(2) The second reference of the Daśavaikālika-cūrṇi is connected with one of the variety of kathā, i.e. arthakatha. The cūrṇi says -
