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In spite of Bindusāra's efforts to persuade him, Cāṇakya remained stable in his vow. At the end, Subandhu deceitfully set fire on Caṇakya. With a great determination, Cāṇakya endured the severe pains and embraced death with a great courage. He acquired 'devagati in the next life.
In the ninth canto, the story of Subandhu is seen extended up to the 13th verse. Cāṇakya's life-account in the Pari-P ends here. The narrative of Caṇakya, Subandhu and Bindusāra is quoted in the NisCu in different context than that of the Pari-P. It is prescribed in the Niśītha-sūtra that, "A monk should not smell and enjoy the sacitta gandha and if he smells, a punishment is there in the form of atonement." The example of Subandhu is given who smelt the poisonous birch-leaf kept in a box by Cāṇakya and became a monk unwillingly.
In the Dharmopadeśamālā, this story is presented in a different context. The writer wants to teach a lesson that, "If renunciation is outwardly imposed upon somebody, it is futile because one cannot attain spiritual progress by observing vows out of compulsion."
The same story is found in the Upadeśapada-ṭīkā and Upadeśamālā-ṭīkā in Jaina Māhārāṣṭrī with the comments of the authors inbetween. The regardful mention of Caṇakya's religious death is noted in various prakīrṇakas like the Aturapratyākhyāna, Samstāraka, Bhaktaparijñā, Maraṇavibhakti and Ārādhanāpatākā. Caṇakya's death is designated as anaśana, inginī and prāyopagamana. Salient Features of Parisiṣṭa-parva:
Systematic collection of Prakrit narratives presented in 288 San
skrit verses.
Authentic Svetambara version of Caṇakya-biography.
Historical importance due to mentioning two important dates (corona
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