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ates the Kautilya's Arthaśāstra, which is a treatise on polity and which encourages to create and increase wealth. The word 'TG-CAICI suggests that at the time of Abhayadeva (i.e. 11th century A.D.) there were many treatises on polity among which the Kauțilīya Arthaśāstra was probably the first and foremost. Conclusive Remark :
Thus, after the scrutiny of the Cāņakya-references given by Abhayadeva, we come to know that, for him, the study of the Arthaśāstra is necessary for a good governance and the prosperity in the mundane life but for a monk, who is engaged in the spiritual progress of the soul, there is no need to study the Arthaśāstra because it is full of adhikaraņas (means of violence). [32] The Sukhabodhā-tīkā of Nemicandra alias Devendragani is a reputed commentary on Uttarādhyayana. The explanations are given in Sanskrit while the concerned traditional stories are written in Jaina Māhārāștrī prakrit, during the 11th century A.D. This book is widely studied by the Indian and foreign scholars of Prakrit. Two references are found in this commenatry. (i) Commentary on Uttarādhyayana 2.17
It records some of the important details in the life of Sthūlabhadra. The narrative starts from the history of the rise and fall of some important cities in the Magadha kingdom. The details are given in the following manner -
“'In ancient times, Kșitipratisthita city was prosperous. When it's glory perished, Caņakapura was settled. After that Rṣabhapura became glorious, then Rājagțha, then Campā and then Pāțaliputra. Śakațāla was the minister of the 9th Nanda.”
Though Hemacandra has written the whole Śakatāla-Sthūlabhadra narrative in the gth canto of the Parisista-parva on the same lines of
