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scribe bhāṣā-samiti and vacana-gupti. The only difference is of the language. Jaina compilers have presented Kautilya's views about defamation in Prakritized form.
The reading of the ācārānga [2.4.1, p.181-182, ब्यावर edn.] goes like this
सेभिक्खू वा भिक्खुणी वा तहप्पगारं भासं सावज्जं सकिरियं कक्कसं
कडुयं णिट्ठरं फरुसं अण्हयकरिं छेयणकरिं भेयणकरिं
भासं णो भासिज्जा ।
It is mentioned in the Acārānga and Daśavaikālika that a monk and nun should catagorically avoid the contemptuous language against one's social status and occupation, viz.
सेभिक्खू वा भिक्खुणी वा णो एवं वइज्जा - होले त्ति वा, गोले त्ति वा, वसुले त्ति वा कुपक्खे त्ति वा, घडदासे त्ति वा, साणे त्ति वा, तेणे त्ति वा । (ācārānga 2.4.1, p.181-182, ब्यावर edn.)
One verse from the suvākyaśuddhi adhyayana of Daśavaikālika
is worth-quoting. It says
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तहेव काणं काणेत्ति, पंडगं पंडगे त्ति वा ।
वाहियं वा वि रोगि त्ति, तेणं चोरेत्ति णो वए ।
(Daśavaikālika 7.12)
The Uttaradhyayana goes one step ahead and gives advice to a monk that he should noteven praise the alms because it shows a monk's lust for food and creates pride in the donor due to the flattery.
[11] Rules about crossing the river, sea or lake etc. are discussed in the 49th adhyāya of Arthaśāstra titled ‘nāvādhyaksa'. Kautilya discusses a lot about the ports, revenue and licences for those who travel through water with a boat or ship. It is specifically mentioned that the licences should be provided free of cost to the brahmins, ascetics, children, old people, diseased persons, ambassadors and
