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the Jaina sources about Cāņakya and Candragupta in a very brief manner in their prefaces and forewords. The Buddhist sources are discussed in a little detailed manner but a total injustice is done to the Jaina sources though they are ample in number and cover the major life-accounts of Cāņakya and Candragupta.
Therefore, at present, an attempt has been made to interprete the Mudrārākṣasa from the Jaina perspective, by writing a separate article. [2] The Jaina characters in the play : (a) Jīvasiddhi Ksapanaka :
In the plot of the Mudrārāksasa the role of Jīvasiddhi Kșapanaka carries a certain weight. The name “Jīvasiddhi' is a compound of two padas viz. “jīva' and 'siddhi which connote certain philosophical background of the Jainas. Jivasiddhi means a person who is trying to attain liberation. “Kșapaņaka' is a nude (Digambara) monk who has achieved a certain spiritual progress. All the Sanskrit scholars of the Mudrārāksasa unanimously agree that Jīvasiddhi Kșapanaka is a “Jaina Bhikṣu'. Of course he is a spy appointed by Cāņakya for getting the information from the camp of Amātya Rākṣasa. Jīvasiddhi is not a real Jaina monk. Cāņakya's friend Induśarmā assumes a disguise of a Jaina monk. Cāņakya is sure that a Jaina monk can win trust of Amātya Rākşasa who is totally loyal to the last Nanda king Dhanānanda. From the inscriptions of Khāravela at Orissa, it is confirmed that Nandas have taken away the idol of 'Jina' from Kalinga.
Taking into consideration all these Jaina connections, we come to know the propriety of the character of Jīvasiddhi Ksapaņaka in the play. No other classical sanskrit play than the Mudrārāksasa
