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* Kautilya expects two important tasks to be done by the ascetic class
- (i) working as a spy and (ii) working as an ambassador. He mentions specifically that the heretics (pāşandins ) should be employed to do this work or any other person should do this work in the disguise of a pāşandin. Though the Jainas are accomodative in nature, avoid conflicts as far as possible and though they are peace-loving, they are very much keen in observing their strict monastic rules and penances. The development in the Jaina monastic conduct is seen in three stages. none of this stage allows a monk or a nun to be a spy or an ambassador. It is likely that in the course of time, it would have been made compulsory for them to do this work, that is why the chedasūtras like Niśītha include a line, ETA FRUMUT TO||1973710 TI OT1937TTU AU
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* When a careful scrutiny of all the references of ascetic class in the
Arthaśāstra is done, it is evident that Kautilya is in favour of the
śrotriya brahmins and harsh toward pāşandins. * The frequent references of purohit class, vedavidyā, yajñakarma,
atharvaveda, uñchavștti, dakṣiṇā, āśramavāsī, devotsava, pitļkārya, śāntimantra etc. support the fact clearly that Kautilya owes to the brahmanic tradition and not at all a Jaina householder or a monk. Jainification of Kauțilya alias Cāņakya is
definitely superfluous. * A certain respect and honour towards Cāņakya is seen in the Jaina
literature due to his strict governance, selfless service, detached
world-views and sublime death.
* In the 145th adhyāya, Kautilya says that there should be a complete
ban on violence during the important fifteen days of cāturmāsa.
