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at the royal residence more than two or three days, he should expiate cheda or parihāra. * For the bhāsyakāra and Malayagiri, Cāņakya and Naladāma are so praiseworthy that they are represented here as the idols for monks. In nutshell, we can say that Cāņakya is admired here for the purity of his intentions in spite of his harsh and ruthless measures of
administration and thus confirms the relation between chedasūtras
and cāņakyasūtras. [35] The Yugādi-jinendra-carita written by Vardhamānasūri is also known as Ādinātha-carita. Vardhamānasūri was busy in his literary activities during the 11th century A.D. In this book, the whole lifehistory of Cāņakya is found at length (pp. 49-55). Context : King Samprati of the maurya dynasty is adored in the Jaina history. According to the Jaina tradition, he was a complete Jainized king. Therefore the Jaina writers thought that it is necessary to narrate the complete history of mauryas while depicting Samprati. In the present text, Vardhamāna started Kuņāla-kathā (Kuņāla - the blind father of Samprati) with the life-sketch of Cāņakya-Candragupta. Language and Style : The big narrative is written in the classical Jaina Māhārāstrī. Vardhamāna's style is very lucid, properly embellished with alamkāras and decorated with crisp dialogues. It is written mainly in prose but Sanskrit and Prakrit verses are used inbetween to maintain the interest of the readers. The details of Cāņakya-Candragupta are taken from the cūrņis on Āvaśyaka and Daśavaikālika. It seems that Vardhamāna knows the narratives of Cāņakya written by all his predecessors viz. Haribhadra, Jayasimha and specially the non-Jaina dramatist Viśākhadatta.
