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BORI, this portion is excluded because anachronism is evident in this case. In the later version of the Mahābhārata, some writer might have added it spuriously probably when the disregardful attitude towards Cāņakya came in vogue i.e. after 8th-9th century A.D. One observation is noteworthy that when the last saṁskaraṇa of the Mahābhārata was in vogue, the Ardhamāgadhi Jaina canons were prevalent in oral tradition. None of the old Ardhamāgadhī canons contains any reference of Cāņakya. This fact supports the view that the above-mentioned reference of Cāņakya in the Mahābhārata is certainly spurious and carries no weightage.
In the 59th adhyāya of the Sāntiparva, four arthaśāstrakāras are mentioned viz. Viśālākşa, Bāhudantī, Bșhaspati and Uśanas (or Sukra). These names are quoted in the Kauțilīya Arthaśāstra as pūrvasūris. In continuation with these ancient thinkers of the Arthaśāstra, somebody might have added the name of Cāņakya in the Mahābhārata. [2] Rājarși Cāņakya in the Skandapurāņa and the Matsyapurāņa :
In the 155th adhyāya of the Revākhanda (5), the Skandapurāņa mentions the greatness of suklatīrtha. It starts with this verse -
3&0104491 751 AMR-14 14: l’Once upon a time, there was a king born in Ikṣvāku dynasty, who was religious and whose name was Cāņakya. It is mentioned at the end that he went to the suklatīrtha and donated cows, gold and land with great benevolence. Afterwards, he obtained siddhi at this place. The Matsyapurāņa refers the same story in the following words -
शुक्लतीर्थं महापुण्यं नर्मदायां व्यवस्थितम् । चाणक्यो नाम राजर्षिः सिद्धिं तत्र समागतः ।।
Matsyapurāņa 192.14
