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तो भणति अत्थसत्थम्मि वण्णियं सुयणु सत्थयारेहिं । çait yfya-çat a Els tough forecche Il gā.853 11 “Oh young lady, it is told by the śāstrakāras in the Arthaśāstra
that when a female-messenger is humiliated, she becomes unable to
fulfil her given task successfully.”
This verse and the next two verses actually describe the same content expressed in the 16th adhyāya of the 1st adhikaraņa of the Kautilīya Arthaśāstra titled, 'Sending a messenger and his performance.'
These type of references exhibit the well-versedness of the Jaina authors in the pan-Indian śāstric knowledge and at the same time, shows the deep-rootedness of Kautilya's polity in the medieval history of India. [43] The Piņdaniryukti-avacūri of Kșamāratna is a Sanskrit commentary written on the Pindaniryukti with bhāsya during the 14th century A.D.
The story of the severe drought and Susthita ācārya with his two disciples, is repeated in this avacūri (gā.500 - bhāşya 35,36,37 ; p. 91). This small story is actually the literal Sanskrit version of the story quoted in the Niśītha-cūrņi. Slight differences can be enumerated as - * Cāņakya is designated as a 'mantrīn' and not as an ‘amātya'. * The author is not very keen to depict Cāņakya as a Jaina house
holder. The Jainification is almost absent in the whole story. * The use of hybrid Sanskrit vocabulary is quite noteworthy. viz. 2
(two junior monks), facilea (contaminated), Hrafesit (freed) etc. [44] The Vividha-tīrtha-kalpa of Jinaprabhasūri holds an important position among the prabandha literature of the Jainas. The
