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tion he says that, the Nandīsūtra mentions the text of Kautilya as a ‘kutila-nītiśāstra' in which the negative attitude of the Jainas towards Cāņakya is reflected. (Introduction p.4)
The other reputed scholar Durga Bhagvat has tried to bring
out the Buddhist connections with the Arthaśāstra but has totally
neglected the Jaina references which are enormous in number.
The same attitude of negligence about the Jaina sources is seen in the introduction of the Mudrārāksasa written by Dr.R.D.Karmarkar (Introduction p.13-14). He has mentioned the Buddhist sources of Mudrārāksasa in a bit detailed manner but had said nothing what the Jainas have documented. In his mind, he might have thought that the Jainas repeat the same things what the Buddhists say.
Thus an upright attempt has been made in this book to underline and examine all the Jaina sources of Cāņakya and the Arthaśāstra with the hope to remove away the previous misconceptions. [3] The starting-point of the authentic history of India :
It is a known fact that the authentic history of India is reconstructed by the historians from Alexander's invasion to India. Though the antiquity of Magadha is traced by the Indologists right from the Rgaveda, the Siśunāgas, Nandas and Mauryas are the hallmark dynasties noted in the authentic history. Yuan Chwang's travelaccounts (629 A.D.) display a picture of Mauryan empire and particularly mentions Chandragupta (I), as a great emporor. Nothing is written about Cāņakya by Yuan Chwang, a politician of prevading genius who was the prime minister of the great empire. When Yuan Chwang's book was translated, it was read, studied and almost devoured by all the students and scholars of Indian History.
