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According to the Jaina concept, the life was divided into two categories, viz. layman's life and monk's life (grhastha & muni). Generally the kings¹ and the queens² are referred to be accepting monkhood in their old age. Accepting monkhood is called as entering Tapovana also (113.69). But the factor of age was not very important. It was the inclination or the strong feeling of aversion towards the worldly life that impelled one to renounce the householder's life and to get initiated into the ascetic life. It did not matter whether a male or a female was young in age (80.26), or of marriageable age (106.46; 39.97; 41.63; 103.102), or recently married (21.72), or was not still blessed with a son (20.21-22), or was of middle age (30.70; 88.13; 105.110). According to the Brahmanical concept the life was divided into four stages on the factor of age. There are references to the Tapasas (8.159; 41.48) in the Paumacariya Brahmin Brahmaruci and his wife Varakurmi are said to be following Tapasadharma, residing in a hermitage (tavasanilaya 11.51). The Tapasas are mentioned to be wearing the barks of trees and huge lockets of hair (39.75, 84). At 32.2-3 it is said that the Tapasas used to collect fruits (for their food), 'samidha' (the sticks of wood for sacrificial purposes) and received the guests with due respect. All these descriptions about Tapasas indicate that they were the followers of third stage of life i.e. Vanaprastha as defined by Manu (6.2-22). There is a single reference to a Parivrajaka (41.27). This word is never used for a Jaina monk in the Paumacariya It means that he was a mendicant who was detached from all the wordly things. He is further said to be jealous of the Jaina monks. Therefore, he should be a non-Jaina ascetic. He can be taken as a Sanyasin of the Brahmanical order-i.e. 1. 5.238-241; 9.6-7; 29.34; 30.66; 32.27-28; 108.47; 114.15, 18, 20. 2. 75.82-84; 83.12; 102.46.

332 A CRITICAL STUDY OF PAUMACARIYAM one who followed the fourth stage of life. Manu states that a Sanyasin should wander from place to place (nirapeksah parivrajet 6.33). The other two stages, which preceded the above mentioned stages, were those of studentship and householder (Brahmacarya & Garhasthya). These were the four stages of life as defined by the Brahmanical works. But still the orthodoxy or the strictness in observing the four stages of life is not evidenced in the Paumacariya Prince Anuddhara (39.84) became a Tapasa without marrying and Purohita Agniketu (41.48) became so before attaining the prescribed age for entering the third stage. Further each and every non-Jaina Vipra is not mentioned Hence the to be regularly entering all the four stages of life. observations of B. S. Upadhyaya (India in Kalidasa; (B.S. Upadhyaya) 1947, p. 174) are correct when he says that the four-stages of life were actually not observed in practice. So it can be surmised that one's inclination to renounce the world was more important than the mere consideration of the factor of age.