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given to the pāşandas is very rude and strict. Kautilya keeps close watch on the ascetic class. He is comparatively soft towards śrotriya (vedic) brahmins while too harsh towards all pāşandas. Kautilya's attitude can be seen thus a) Heretics can be sent to the other states as messengers. (adhyāya
16)
b) If necessary, the contribution collected by the groups of heretics
can be snatched away and added to the royal treasury. (adhyāya
18) c) The dwellings of heretics and lower castes (cāņdālas) should be
beyond the bound aries of the crematory. (adhyāya 25) d) The dwellings of heretics etc. should be properly searched from
time to time. (adhyāya 57) e) The heretics and others (i.e. āśramavāsins) should live together peacefully without creating nuisance to each other. (adhyāya 73)
The Prakrit terms ‘pāsaņda' and particularly ‘para-pāsanda’ are seen in the Āvaśyaka-sūtra under the transgressions of samyaktva’ (right faith on the Jaina tenets). There is a close connection between the Āvaśyaka literature and Kauțilīya Arthaśāstra. The first full biography of Cāņakya is found in the Āvaśyaka-cūrņi. Probably at that time (6th-7th century A.D.) the legends and myths about Cāņakya were at the zenith of its popularity. Side by side, the Jaina writers were studying the text (i.e. Kautilīya Arthaśāstra) carefully. They might have stumbled at the despicable term “pāşanda' used for them. Naturally the cūrņikāra presents the story of Cāņakya as an example of para-pāşanda-prasaṁsā in which Cāņakya is depicted as a Jaina householder and praises brahmanic ascetics erroneously (ĀvCū. II, p.281)
