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tion of Candragupta and death of Bhadrabahu).
* No direct contact between Bhadrabāhu-Sthūlabhadra and Cāṇakya
Candragupta.
Abrupt end of Candragupta at Pāṭaliputra.
Death of Caṇakya near Paṭaliputra.
Mention of 12 years famine at Magadha.
* Bhadrabahu's journey towards Nepal and not towards the south.
* Repeated use of the same name 'Cāṇakya' (not Kautilya or
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Viṣṇugupta).
Purposeful use of the Jaina terminology to underline Caṇakya's
laymanship.
Constantly emphasizing the brahmanic features of Cāṇakya. Absense of the most favourite myth of ‘unfastening the tuft'. Hemacandra's acquaintance with the Mudrārākṣasa can be guessed from the Subandhu episode.
No direct mention of Caṇakya's Arthaśāstra, Bhadrabāhu's Chedasūtra or the first Pataliputra-vācanā of Śvetāmbara canons. Comprehensive rating of Cāṇakya reflected in the Parisiṣṭa-parva:
The Avasyaka and Niśītha literature presents Cāṇakya with the sense of extreme regard. In the later texts, particularly in the Upadeśapada-ṭīkā and Upadeśamālā-ṭīkā, Cāṇakya's deceitful nature, crookedness, anger and vindictive nature is mentioned and commented upon. At very few places, hemacandra mentions Cāṇakya as निस्त्रिंश (ruthless 8.268) ; धूर्त ( rouge 8.300) and उग्रधी (furious 8.455). But when we see Hemacandra's Cāṇakya in a broad perspective, a profuse use of honourific epithets is seen every now and then. Hemacandra's sense of extreme regard can be sensed through his conclusive remark
दारुप्रायो दह्यमानोऽप्यकम्प्यो मौर्याचार्यो देव्यभूत्तत्र मृत्वा ( 8.469)
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