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It seems that taking into consideration the strict rules of Cāṇakya, the rule-makers of Jainas might have come to the conclusion that it is always better for a monk and nun to beg the food at other places than at the palaces of kings.
It is mentioned in the 15th adhyāya of Arthaśāstra that other than a śrotriya brahmin, nobody is worthy to be invited on the occasion of an yearly ritual of a dead person (śrāddha). The Niśītha prescribes to avoid agrapinda for a monk (Niśītha, Uddeśa 2, sūtra 32). The word agrapinda can be interpreted in the light of either a sacrificial rite or a funeral rite. In both of the cases the philosophical and religious background does not allow a Jaina monk to accept such type of food.
[10] Cases of defamation are considered in the 75th adhyaya of Arthaśāstra. Details are provided in this chapter under which circumstances, a faulty person can be sued for the libel. Any kind of slander, using contemptuous language or scornful acts against somebody, disdainful remarks about one's religion, sect, caste, lineage, nation or about one's close relatives, purposeful taunting, despising one's occupation, using abusive or foul language, threatening sombody by using weapons, hands or by using the index finger, satirical remarks against one's physical disabilities, making someone ashmed in his family and society, seeking excuses to support wrong views etc. - are the instances of defamation and punishments are prescribed in the form of fine according to the gravity of the crime.
If we closely examine the chapters related to bhaśaiṣaṇā in the Jaina monachism, we really get startled. The above-mentioned adhyāya of Arthaśāstra is literally reflected in the concerned parts of the Acārānga (II), Uttaradhyayana and Daśavaikālika which de
