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great person install a stone, it becomes a god. If it is so, then what about a human being ?”4 The author Somadeva immediately remembers Cāņakya and Candragupta. he says, 7211 alirud fasul-IGHLAIG fechnisfq foties ar 4: 4464914' - i.e. It is heard that though Candragupta was not the ligitimate heir of the throne, he acquired the seat under the patronage of Vişnugupta.”
The word '377ri' employed in this aphorism is very peculiar. We can infer that, at Somadeva's time, the heresay and legends about Cāņakya and Candragupta were prevalent. Up to the time of Somadeva, ample narrative-data about Cāņakya was available even in the Jaina tradition. According to this data, Candragupta was not eligible to adorn the throne.
The commentator provides more information. He identifies ‘Vişnugupta’ with 'Cāņakya’. he quotes one verse as
महामात्यं वरो राजा निर्विकल्पं करोति यः । एकशोऽपि महीं लेभे हीनोऽपि वृहलो यथा ।।
Nītivākyāmsta comm. on 10.4 In this verse the word 'qed is of course qu' - which is used literally hundreds of times in the drama “Mudrārākṣasa'. According to the commentator, Candragupta is 'Hif choice and HR is a lower caste. * One more reference to Cāņakya is found in the 13th chapter of the
Nitivākyamrta. It says, 'श्रूयते हि किल चाणक्यस्तीक्ष्णदूतप्रयोगेणैकं नन्दं Handfa l' (sūtra 14)
“It is heard that by sending a sharp-witted and shrewd messanger, Cāņakya killed one of the Nandas."
This particular incident told by Somadeva is important because this legend is not available in other written narratives of the Jainas.
The Kathāsaritsāgara mentions that Cānakya killed Nanda and his
