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Institution of Class and Order
227
In the Jaina system, on the other hand, the Asramas are so formulated as to invest the individual with more and more purity as he passes from one stage to the other Thus, Finasena sums up by observing that "the purity of the four Asramas is possible (only) in the Jaina faith The four stages of life of others (are only) seemingly agreeable Brahmacärın (student of the sacred lore), Gyhastha (house-holder), Vānaprastha (anchorite) and Bhakşuka (religious beggar)--these Āśramas (stages of life) of the Jainas are dependent on ever-increasing purity "126 We, however, do not find any marked difference between the Brahmanical Aśrama scheme and the one envisaged by Jinasena Hence, Jinasena's stricture on the Brahmanıcal institution may be taken as a part of the usual Jaina reaction against the Brah. manical social organization. The Aims of human existence
Viewed from the standpoint of the position of the four Puruçárthas in man's life, the Purānas in question are of no less significance A perusal of the works reveals that the Jaina attitude towards the normal life of the laity is in substantial agreement with the Brahmapical epic-Purānıc concept of the same. For, it is well-known to us that according to the Brahmanical view of life, the four objects, viz Dharma, Artha, Kāma and Molşa are the only ends or goals of human existence These are the chief motivating forces which urge man to action of these four aims, the last viz Mokşa does not come within the scope of normal endeavours of the average, for Molşa can be attained only by a few in any particular life through ceaseless efforts extending to several births 126 Further
125 aufHTAJATUI 7 zf. FOTETE Hati
चातुराश्रम्यमन्येषामविचारितसुन्दरम् ॥ ब्रह्मचारी गृहस्थश्च वानप्रस्थोऽथ भिक्षक । इत्याश्रमास्तु जैनानामुत्तरोत्तरशुद्धित.।।
--39 151-52 It is remarkable that the first line of the versc 152 18 identical with the MBh XII 242 18a which reads as follows
ब्रह्मचारी गृहस्थश्च चानप्रस्थोऽथ भिक्षुक 126 Vide, Bg VI 46,
