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be employed to highlight the inclination of Candragupta towards heretics and Caṇakya's firm faith on the Jaina religion (8.415 upto 8.435). At the end of this story Hemacandra specifically mentions that, "When the king saw the detachment of the Jaina monks and attachment of the heretics in sensual pleasures, he was practically converted to the Jaina faith."
The AvCu presents this story in brief. The role of Caṇakya's wife is important in the AvCū, but it is dropped in the Pari-P. The Avcu wants to convince that one should not praise the heretics even out of courtesy. It creates a breach in faith which is told as a transgression of samyaktva.
Vardhamana in the Yugadi-jinendra-carita and Abhayadeva in the Sthānanga-ṭīkā have presented this story in the same context of samyaktva. Hemacandra goes a step forward and describes Candragupta's acceptance of the Jaina faith.
(16) The scattered details of Cāṇakya's life are thus gathered and properly presented by Hemacandra in the Pari-P. He mentions Candragupta's death as 'samādhimaraṇa' but the date and other details are not given.
The story of Bindusāra's birth is documented in short. It is mentioned that Subandhu was appointed as a minister by Caṇakya with the consent of Candragupta. Subandhu's ministership was continued in the regime of Bindusāra. After the sad demise of Candragupta, Subandhu conspired against Cāṇakya due to jealousy and vindictiveness. Subandhu become successful in creating ill-feelings and disregard towards Cāṇakya in Bindusāra's mind. When Cāṇakya grasped this attitude of aversion in Bindusara, he decided to retire from his position as a prime-minister and accepted the vow of voluntary death (anaśana) after distributing his wealth etc. to the needy people.
