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is sufficiently eloquent in depicting the soft attitude of the author towards Cāņakya. [33] The Oghaniryukti-tīkā includes a passing reference of Cāņakya on niryukti gā.418 in which the strict orders of Cāņakya about passing excreta and urine are mentioned. The commentary on Oghaniryukti is written by Droņācārya in the 11th century A.D. We have already discussed this reference in the 4th number of this chapter. So, the reader may go through the details given at that place. [34] The Vyavahāra-bhāsya-tīkā of Malayagiri written in the 12th century A.D. holds a peculiar position among the chedasūtras because it contains the narratives of the revolutionary personalities like Ārya-Rakṣita, Arya-Kālaka, king Sātavāhana, anārya king Murunda, the versatile monk Pādalipta, amātya Cāņakya, thief Rohiņeya, muni Vişnukumāra and many others.
The term vyavahāra carries multiple meanings viz.daily routine, behavior, work, dealing, trade, commerce, legal dispute or procedure etc. But especially in the Jaina monastic conduct, the term designates nine or ten types of prāyaścitta (expiation or atonement). When a monk (or nun) transgresses a general rule of conduct, it is compulsory for him (or her) to expiate properly. Context : Vyavahāra-bhāsyagāthās from 715 to 718 (continuous numbers) and the concerned commentary of Malayagiri, is dedicated to the topic of 'pravacana-raksā' i.e. 'protection of the preaching of the Jinas and the fourfold samgha’. It is told that one should adopt sober ways to make the king favourable to the pravacana. As far as possible hot discussions should be avoided. A monk can use his miraculous powers, chants or powders etc. to persuade the king. In spite of this, if the king does not change his merciless and malacious
