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It is already noted that the Ardhamāgadhī texts and particularly the anga, mūlasūtra and chedasūtra texts are closely connected with the history of Magadha. Śrāvakācāra (the conduct of householders or laymen) is documented in the anga-text Upāsakadaśa while Mūlasūtras and Chedasūtras contain sadhuācāra. The Avaśyaka mentions both the acaras. Whether a sadhu or śravaka, he is basically a citizen of this country. Though the Kautilīya Arthaśāstra is a comprehensive treatise on Polity, one part of the Arthaśāstra provides rules of conduct for the citizens and if transgressed, recommends various type of punishments.
Almost all the scholars of Kautilyan studies have commented upon Kautilya's attitude towards ascetic class in general and his attitude towards the Jaina and Buddhist monks in particular. While dealing with different topics, Kautilya speaks many times about saṁnyāsī, siddha, tāpasa, śrotriya, brahmin, parivrājaka, bhikṣu, kṣapaṇaka and paṣaṇḍin. Though he is a little bit liberal and partial to śrotriya brahmins, his overall attitude to ascetic class is harsh, practical and full of expectations from them. But it is clear that Kautilya basically treats them as the citizens of the country and expects from them the following of the general rules of conduct with very few exceptions.
The fourth adhikarana of Kautilīya Arthaśāstra titled 'kantakaśodhana', deals with the search of criminals and proper punishments are prescribed accordingly. When a person, well-versed in the Jaina Ethics goes through the adhyāyas of Arthaśāstra from seventy-eight upto ninety of the 4th adhikaraṇa, he immediately remembers the Jaina code of conduct, prescribed for an householder (śrāvaka). Jaina śrāvakācāra is based on vratas (vows) and aticāras
