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rites based on black magic and fatal miraculous powers of medicinal plants are described in this 'adhikaraṇa'. It is told in the beginning that those deceitful means should be employed to preserve caturvarnya and to punish the sinful persons.
The writer of the Mūlācāra (i.e. Acarya Vaṭṭakera) openly condemns Cāṇakya most probably concentrating on the 14th adhikarana of Arthaśāstra.
The Niśītha-cūrṇi presents a story based on añjanasiddhi (III. 423-424). In the story it is depicted that the two disciples of Susthita Acārya utilized the 'power of disappearing' against Candragupta. Caṇakya revealed them. At the end of the story, Caṇakya appologizes the Jaina guru by saying 'micchāmi dukkaḍam', which is totally an unbelievable Jainification.
One more story of Caṇakya is given in the Niśītha-cūrṇi II. p.33. Here, Cāṇakya retaliates against Subandhu, his enemy, by besmearing fragrant poison to the birch-leaf. It is depicted that Caṇakya compels Subandhu to initiate.
It is observed that the Svetambara writers defend Caṇakya in spite of his māyācāras when the Digambara texts like Mūlācāra despise Cāṇakya for the same.
Observations :
When we look at the Cāṇakya-narratives in the Jaina literature, through the window of Kautilīya Arthaśāstra, we know immediately that numerous details of the Arthaśāstra are used as motifs. It throws light on the fact that the Jaina authors have gone through the text of Arthaśāstra very minutely.
But when we think of the authenticity and historicity of the Cāṇakyan tales, we find that they are incredible and not reliable because many of the motifs and details of the Arthasästra are
