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It is noteworthy that Uddyotana's reference is very specific. In the 8th century, the study of Caṇakya's Arthaśāstra was in vogue along-with the other Arthaśāstras.
(ii) At another place, while describing 16 types of deśī dialects, Golladeśa is referred to in the following manner
तत्थ य (हट्टमग्गे) पविसमाणेण दिट्ठा अणेय - देस - भासा - लक्खिए देस - वणिए ।
तं जहा
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107
कसिणे णिठुर-वयणे बहुक - समर - १ ‘अड्डे’ उल्लवंते अह पेच्छइ गोल्लए तत्थ ।।
"When he entered the busy market-streets of the city, he saw the merchants of various regions speaking their dialects. They were mentioned as - People of golladeśa were black, harsh-speaking, excessively passionate, combative and brazen. They were repeatedly using the word 'adde' in their conversation."
If we presume that golla is the region around the river Godāvarī, then we can ascribe Cāṇakya as a 'dākṣiṇātya'. The Śvetambara writers generally have accepted golladeśa, as the birthplace of Caṇakya. In that case the Digambara accounts of the arrival of Caṇakya to dakṣiṇāpatha, at the end of his life, cannot be negeted totally.
In nutshell, the Kuvalayamālā's references to caṇakya-śāstra and golla are both important for exploring Cāṇakya in the Jaina literature.
[25-26] Śīlānka's Views about Cāṇakya
Śīlānka, famous for his 'Cauppanna-mahā-purisa-cariya' has written two Sanskrit commentaries on the first two anga canons (viz. the Acārānga and Sūtrakṛtānga) in the 9th century A.D. (i) Acārānga-ṭīkā runs as -
- भुंजए अलज्जे य ।
