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the history of Magadha. The Arthaśāstra is no doubt an important part of Magadhan literature. Likewise the first conference of the Ardhamāgadhī canons surely took place in Magadha after the severe famine of twelve years. While describing the lineage of kings before, after and contemporary to Lord Mahāvīra, many of the important Jaina texts describe serially the king Prasenajita-Sreņika (Bimbisāra)-Koņika (Ajātaśatru)- Udāyī-nine of the NandasCandragupta (Maurya)-Bindusāra-Asoka-Kuņāla and Samprati. The Jainas necessarily refer Sakatāla, the minister (amātya) of the ninth Nanda because he is the father of the revered Jaina ācārya Sthūlabhadra under whose supervision, the first conference of the Ardhamāgadhī canons took place. That is the reason why the political, socio-cultural and religious conditions reflected in the Arthaśāstra grossly match with these conditions reflected in the ancient Ardhamāgadhi canons. [3] Why older Cāņakya-narratives are in Prakrit ?
The śramanic traditions are connected with the region Magadha and the colloquial languages of Magadha i.e. Ardhamāgadhi and Pāli. The initial history of the compilation of the Ardhamāgadhi canons is connected with Pātaliputra. The chedasūtrakāra Bhadrabāhu codified the rules of monastic conduct during the reign of mauryan dynasty. The mūlasūtras and particularly the Āvaśyakasūtra came into vogue during this period. Naturally the commentarial literature, which was in ārsa Prakrit, contains the contemporary floating myths, tales and narratives. There was a great awe, fear and regard towards the strict administration of Cāņakya in the ambience. Following the foot steps of Lord Mahāvīra, the Jaina ācāryas preach their religion through the colloquial languages - Ardhamāgadhī, Sauraseni
