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62: Śramaņa, Vol 63, No. 1, Jan.-Mar. 2012 are recommended. Thus the Jaina theory of puruşārtha puts forth a pattern of planned, purposive and methodical endeavour for a rational, free and responsible human agent with proper management of modes of knowing and living and adequate regulation of will and effort. Karma or puruṣārtha determinés entire individual and social set up of a person. Effects of karmas are different upon different individuals and different karmas have different effects on the same individual in accordance with nature (prakṣti), duration (sthiti), intensity of fruition (anubhāga), and quantity (pradeśa) 12. The three pillars of Śramana tradition, viz., sama, s'ama and s'rama. are intimately involved in the theory of puruşārtha. In the worldly life all existences are equally valuable and significant (sama). This feeling leads to cultivation of ahimsā which is a foundation of collective and corporate peaceful living, a life of mutual caring and sharing, of interrelatedness and reciprocity. But this presupposes a well regulated life with legitimate controls which should be self generated (s'ama). This partaking calls for corporate and cooperative efforts (s'rama) and just distribution and enjoyment of the fruits (asteya and aparigraha). So the Jaina tradition shares the general Indian view of four-fold puruşārthas, viz. dharma, artha, kāma and mokşa. In this world every creature has to earn one's living. This is more meaningful for the rational, ratiocinative and responsible human being. He/she has to plan the performance purposefully. Then only it is authentic living. All social, economic and political organizations are established and aimed at this requirement. They serve human needs and requirements but are to be properly managed to serve the purposes for which they are established. For this the Jaina theory of puruşārtha provides broad guiding principles. There are two broad stages of human enterprises. They are production, and thereafter distribution and enjoyment. The guiding principles of production are kşema and yoga. Ksema means to use the resources judiciously so that they are protected for further use and not depleted. Further
