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[Full title: Section V: Abduction of Sita; (C) Battle with Kharadusana]

According to the Paumacariya, disappointed Surpanakha, the sister of Ravana, runs away to Patalamkarapura in wrath. She reports to her husband Kharadusana the murder of their son and makes a false allegation that the murderer attempted to molest her. Kharadusana sends an envoy to Ravana and he himself with a contingent of 14000 soldiers attacks Rama and Laksmana (44.1-14). Laksmana asks Rama to guard Sita and to come to his help if he makes a lion's roar (sihanayam). He proceeds to face the enemy (44.23). In the meanwhile Ravana arrives there and gets enamoured of the beauty of Sita (44.30). He deceives Rama by making a lion's roar resembling the voice of Laksmana. Rama immediately runs to the help of Laksmana He sends but the latter gets surprised to find his brother there. Rama back to protect Sita (44.50). Laksmana by chance gains there an ally in Vidyadhara Viradhita (45.1), the son of Candrodara whose capital Patalankarapura was usurped by Kharadusana (3.10-23). Laksmana kills Kharadusana while Viradhita slays all the soldiers of Kharadusana. According to the Valmiki Ramayana, Surpanakha goes to Janasthana (3.18.25) and reports to her brother Khara (Dusana and Ravana are also 3.17.22 her brothers and the name of her husband is Vidyujjihva 7.12.2) the disfiguring of her form by Rama and Laksmana for the sake of Vaidehi (Sita). She further expresses her desire to devour the blood of all the three persons (3.19.20). Khara sends fourteen Raksasas to kill the culprits but they are slain by Rama (3.20.21). Surpanakha again approaches Khara and abuses him. Khara accompanied by an army of 14000 Raksasas under the leadership of Dusana, attacks Rama (3,22). On that occasion Laksmana being instructed by Rama, takes away Sita along with him in a near-by cave (3.24.15). Rama fights with them and alone¹ kills all the Raksasas as well as 1. There is no reference in the Valmiki Ramayana to any help of Viradhita as found in the Paumacariya In the Valmiki Ramayana Viradha is a Raksasa who snatches away Sita and finally

COMPARATIVE STUDY OF THE RAMA-STORY 67 Dusana, Trisiras and Khara (3.26-30.27). Laksmana and Sita come. back to Rama. Raksasa Akampana¹ reports to Ravana the death of Khara and others. He further praising the beauty of Sita asks Ravana to kidnap her so that Rama might die in separation from her (3.31,31). Ravana seeks help from Marica but the latter advises him not to fight with Rama and not to kidnap Sita. Surpanakha abuses and excites Ravana and makes him a false report that she went there to bring Sita, the peerless beauty, for him but Laksmana disfigured her (3.34.21). She further instigates him to kidnap Sita. Ravana reapproaches Marica and asks him to help in removing away Sita by becoming a golden deer. First Marica prevents Ravana but being threatened by the latter he accedes to his plan. On seeing the golden deer Sita asks Rama to bring it for her. Rama leaves behind Laksmana and chases the deer (3.35-43). When the deer is pierced with the arrow of Rama, it makes a noise of alarm 'Ha Site ha Laksmana.' Hearing it Sita sends away Laksmana to help her husband (3.44-45). 2 The Ramcharitmanas follows the Valmiki Ramayana but it does not refer to any desire of Surpanakha to devour the blood of the culprits and the first battle of 14 Raksasas. Here Khara is mentioned to have first demanded Sita to avoid the slaying of Rama in the battle. When Rama declines to give away Sita, a battle takes place (3.19). Rama transforms the Raksasas into Ramas with the power of his 'maya'. The Raksasas bring their own end (3. 20). It does not refer to the message of Akampana. When Surpanakha³ reports the beauty of Sita and the assassination of Khara and Dusana, Ravana thinks that Rama is not an ordinary person, but he is an incarnation of God. So he plans to be killed at the hands of the god by kidnapping Sita¹ (To maim jai he is buried alive (See Sec. 4 C). In the Adhyatma Ramayana Viradha is mentioned to be a Vidyadhara (3.2.38) while in the Valmiki Ramayana he is Gandharva (3.4.16). 1. Akampana's message to Ravana is not found in the Gaudiya and the NW versions of Ramayana (Rama-katha; by Dr. C. Bulke (First Edition). p. 329). The Ramopakhyana (Mahabharata 3.277) and the Bhattikavya (Ch. 5) also do not mention it. 2. The Raghuvamsa mentions that each Raksasa was seeing a number of Ramas (12.45). 3. The Raghuvamsa does not mention Akampana (12.51). Here also Surpanakha reports to Ravana. 4. According to the Valmiki Ramayana as stated above Surpanakha instigates Ravana to kidnap Sita. But the interpolated chapters No. 2, 3 and 4 after 7, 37 (Uttarakanda) state that Ravana wanted to attain the abode of Hari or Bhagavan or Vignu by being killed at the hands of Rama, the incarnate God, hence he kidnapped Sita.

" 68 A CRITICAL STUDY OF PAUMACARIYAM 路 bairu hathi karaum/prabhu sara prana tajem bhava taraum S. 23.). Ravana requests Marica once only and Marica also thinks it auspicious to be killed by Rama- Hari (3. 26). Further at the advice of Rama, Sita enters into the fire and manifests a shadow Sita when Laksmana is away from there to collect some bulbs and fruits for their food (Prabhu pada dhari hiyam anala samani, nija pratibimba rakhi taham Sita 3. 23). Marica at the time of his death is said to have been granted a good state of existence by Rama (muni durlabha gati dinni, nija Pada dinha 3. 27). The Paumacariya agrees with the Paumacariya but additionally mentions that Ravana uttered 'Rama, Rama' in his lion's roar (44. 78). The Paumacariu refers to Khara and Dusana (37. 2. 10) as two persons and husbands of Candranakha. She is mentioned to have assumed her hideous form (37. 1) and Laksmana is said to have raised the Surahasa sword against her (37. 2). Khara marched to punish the culprits while Dusana sent a message to Ravana (37. 1. 2). It (37. 14-15) also mentions Trisiras of the Valmiki Ramayana Ravana was in advance tempted by the beauty of Sita which was communicated to him through the message of Dusana (38. 1). The Ramapurana of Bhattaraka Somasena. agrees with the Paumacariya According to the Trishashti Shalaka Purusha-caritra, Candranakha informs Ravana (IV. p. 243) and requests him to help Kharadusana, She also excites him referring to the beauty of Sita. The latter is said to have compelled Rama to go to the help of Laksmana. Trisiras is also mentioned (IV. p. 246). The Vasudevahindi agrees with the Valmiki Ramayana But in it Khara and Dusana are sons of Surpanakha (Suppana). It does net mention the sending of the 14 Raksasas or the army of 14000 soldiers or the message of Akampana. Marica is requested by Ravana¹ once only. The Uttarapurana and the Mahapurana do not contain these episodes. They relate the abduction of Sita as follows. Narada instigates Ravana to kidnap the beautiful Sita. Ravana decides to do so and plans to kill Rama and Laksmana whose rising glory was becoming unbearable to him (Uttara-purana 68. 91-114; Mahapurana 71. 1-3). It is also said that Ravana kidnapped Sita for he was not invited by Janaka on the occasion of her marriage with Rama. The Mahapurana states that Ravana could not tolerate the wedding of Sita to Rama because Janaka and Dasaratha were his (Ravana's) vassals (kinkarau) and Sita was previously promised to him (Ravana) by Janaka (74. 12). In the Uttara-purana the plan adopted by Ravana for kidnapping Sita differs from that of the Paumacariya but it agrees with the Valmiki Ramayana with some additions. 1. Ravana is called Ramana.

COMPARATIVE STUDY OF THE RAMA-STORY 69 Marica though first unwilling to help, later on advises Ravana to send Surpanakha and ascertain whether Sita has any affection for him. Surpanakha goes to the Citrakuta garden where Rama and Sita are sojourning. She in the disguise of an old lady-gardener enquires from Sita and comes back with a report that Sita is very faithful to her husband and cannot be seduced at all (68. 115-182). Considering the report a lie, Ravana himself driving in his Puspaka-vimana goes there along with Marica. The latter transforms himself into a golden deer and dupes Rama. Laksmana is not there at that time (68. 199). The Mahapurana also agrees with this account. In it Surpanakha is called Candanahi. She goes there in the disguise of a Kancuki and pretends herself to be mother of (71. 19) the gardener.