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place to place). We can guess that, the ascetic-class was so noticeable in the contemporary social structure, that Kautilya has no other way than giving a strict code of conduct for the monks and nuns. [1] The general attitude of Kautilya to look at a sādhu is very strict in spite of his being a Brahmin, Buddhist or Jaina. In the 73rd adhyāya, he says, “Any type of misbehaviour will not be tolerated even in the case of a saṁnyāsi. A monk is liable to be punished by a king in the case of any misconduct.”
If we cast a glance at the second śrutaskandha of Ācārārga, we know immediately that each and every activity of a monk and nun is brought under a scanner. The details can be enumerated as - (i) Pindaişaņā : Details of acceptable food-articles and alms-begging. (ii) Śaiyyaişaņā : Details of residence (both temporary and during
rainy season). (iii) Iryaişaņā : Details of wanderings and begging tours. (iv) Bhāṣaişaņā : Details of speech and communication. (v) Vastraişaņā : Details of clothing. (vi) Pātraişaņā : Details of the pots and other utensils which are
permissible for a monk.
(vii) Avagrahaisanā: Asking permission of five concerned authorities
before utilising the necessary things. (viii) Uccāraprasravana : The rules about urination and excretion. [2] The close connection between the Daśavaikālika and Ācārānga (II) is quite noteworthy. The chapters of Daśavaikālika titled Pindaişaņā, Suvākyasuddhi, Ācārapraạidhi, Vinayasamādhi and Sabhikṣu describe the same details of Ācārānga (II). In fact, we can say that the systematic presentation in prose-form is seen in the Ācārānga with some important additions to its prior version named Dasavaikālika.
