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आभीयमासुरक्खं भारहरामायणादि उवएसा । तुच्छा असाहणीया सुयअण्णाणेत्ति णं बेंति ।।
(Gommața-sāra (J.)gā.304, p.510) The first word quoted in the concerned gāthā of Mūlācāra is altogether omitted here. Probably Nemicandra knows that Cāņakya or Kautilya is praised and adored in the text like Bhagavatī Ārādhanā for accepting the sublime way of death, i.e. pādopagamana. Therefore while giving the examples of śruta-ajñāna (i.e. texts based on ignorance) Nemicandra prefers the variant 'आभीत' and omits 'कौटिल्य'.
Perhaps, as a royal guru of the Ganga dynasty, he does not want to blame the science of good governance laid down by Kautilya. Though his contemporary writer Vasudevanandi passes several caustic remarks on kauțilya-dharma, he calmly omits the controversy by replacing the word. [9] The Puṇyāśrava-kathā-koșa is a collection of traditional narratives written in Sanskrit prose during the 12th century A.D. by the author named Rāmacandra-mumuksu. The concerned topic is 'Upavāsaphala-varṇanam'. The title of the 38th story is ‘Bhadrabāhu-CāņakyaCandragupta-kathā.'
In this prose narrative, the episode of Sakatāla and Cāņakya is described in a brief manner. It was Šakatāla who chose Cāņakyadvija for the destruction of the king Nanda. The incident of the insult of Cāņakya in the royal bhojanaśālā (dining hall) is described in short.
According to the author, Candragupta was born in a kșatriya dynasty. Cāņakya and Candragupta jointly uprooted Nanda's kingdom with the help of neighbouring kings. It is clearly mentioned that Cāņakya made Candragupta the king of Pāțalīputra.
The whole biography of Cāņakya is not given in this text.
