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1. Tradition of Paumacariyam : The Paumacariyam represents its own tradition of the Rama story. Now we shall deal with the Rama-stories of two other works namely, Vasudevahindi and Uttarapurana. They make out a different tradition of the Rama-story depicting two currents of the same tradition.

266 A CRITICAL STUDY OF PAUMACARIYAM 2. Other Jaina Tradition of Rama-Story: (a) Current of Vasudevahindi's Rama-story: It is discussed following in the section G (i) that the Vasudevahindi of Sanghadasagani was composed probabably earliar than the Paumacariyam. If it is not so then both the works belong to a somethe what contemporary period and it will be worth while to compare Rama-stories of both the works so as to find out the points of their agreement and disagreement. A comparative study of them (for details See Supra Ch. 3 and 4) reveals that there are some points of agreement in both the stories but they seem to follow different. traditions. (i) Points of Agreement :of Kaikeyi. 2. 1. Bharata and Satrughna as the sons No Devasura battle. Kaikeyi helps Dasaratha in his fight with some kings. The prominence of chariot. Paumacariya-She drives Dasaratha's war-chariot. 3. On the occasion of the 'svayamvara' of Sita many candidates are present. 4. Dasaratha himself informs Rama of his promise to Kaikeyi and her demands (Valmiki Ramayana-Dasaratha is silent). 5. Kaikeyi's attempt to call back Rama from exile. 6. No hiding of Rama while killing (Vali in the Vasudevahindi Vol. I. and sham Sugriva in the Paumacariya). 7. No burning of Lanka by Hanuman. 8. Bharata sends his army to help Rama on receiving a message from the latter (Vasudevahindi Vol. I.). Rama sends messages to Bhamandala (the brother of Sita) twice (48.-34; 54. 46). Bhamandala goes to help Rama (Paumacariya). 9. Vibhisana joins with Rama when the latter reaches the other side of the sea (Valmiki Ramayana-before crossing the sea). 10. Ravana, Vali and Sugriva are said to be belonging to the Vidyadhara race (Vasudevahindi Vol. I.). Raksasa and Vanara races are the branches of Vidyadhara race (Paumacariya) 11. Rama etc. are called land-farers (Dharanigoyara Vasudevahindi Vol. I., I. p. 243; Bhumigoyara Paumacariya, 28. 66). (ii) Points of disagreement:In spite of the above mentioned similarities the Rama-story of the Paumacariya widely differs from that of the 'H as follows:-1. The Vasudevahindi Vol. I. does not refer to Rama as Padma. 2. Vasudevahindi Vol. I. Sita is born of Mandodari by Ravana. She is abandoned in her babyhood by her parents. Janaka and his wife Dharinidevi adopt her as their daughter. Paumacariya Sita is the daughter of Videhi by Janaka. 3. The Vasudevahindi Vol. I. does not contain the device of Bow in the 'svayamvara' of Sita. 4. Vasudevahindi Vol. I. Two boons are granted to Kaikeyi on two different occasions. Paumacariya-One boon only. 5. Vasudevahindi Vol. I.-Manthara abets Kaikeyi for crowning Bharata

SOURCES, CONTRIBUTION AND INFLUENCE OF Paumacariya Paumacariya-No 267 exile Paumacariya-No is Manthara. Rama's and for exiling Rama. voluntary. 6. Vasudevahindi Vol. I.-Rama's period of exile is twelve years. period mentioned. 7. Vasudevahindi Vol. I.-Bharata is away at his maternal uncle's home when Kaikeyi demands the boons. Paumacariya- Bharata is at Ayodhya. 8. Vasudevahindi Vol. I.-Bharata brings Rama's 'padukas'. Paumacariya-No reference to them. 9. The details of Rama's journey and his exploits till he enters. the Dandakaranya are missing in the Vasudevahindi Vol. I. 10. The Vasudevahindi Vol. I. refers to Rama's entry into Vijanasthana and his passing by of various Tapasa-asramas. Paumacariya-No reference to the Vijanasthana. 11. Vasudevahindi Vol. I. It does not mention various marriages of Rama and Laksmana. 12. Vasudevahindi Vol. I.-Khara and Dusana are two sons of Surpanakha. Paumacariya-In place of Surpanakha there is Candranakha. Kharadusana is one husband and person of Candranakha. 13. Vasudevahindi Vol. I.-Rama disfigures the Vasudevahindi Vol. I. there is the Surpanakha. Paumacariya-No disfiguring. 14. In device of the golden deer. Paumacariya-No deer. 15. VII Jatayu is a Vidyadhara. Paumacariya-It is a bird. 16. Vasudevahindi Vol. I.-Vali and Vasudevahindi Vol. I.-Vali and Sugriva hostile to each other for a certain woman. Rama kills Vali. PCVVali has no hostility with Sugriva. He long ago became a monk. Rama kills Sugriva and Sahasagati quarrel for obtaining Tara. bridge over the sea is Sahasagati. 17. Vasudevahindi Vol. I.-Construction of a mentioned. Paumacariya-No bridge. 18. Vasudevahindi Vol. I.-Hanuman is the minister of Sugriva. Paumacariya-The son-in-law of Sugriva. 19. Vasudevahindi Vol. I.-Rama is enthroned as king of Ayodhya. Paumacariya-Laksmana becomes the king of Ayodhya. 20. Vasudevahindi Vol. I.-Exile of Sita and details about Ravana-carita are lacking. 21. Vasudevahindi Vol. I.-Four wives of Ravana's father and their many sons and daughters. Paumacariya-One wife, three sons and one daughter only. 22. Ravana's parentage and his ancestors are at variance from those given in the Paumacariya The above analysis reveals that:are Ramopakhyana of The Rama-story in the Vasudevahindi Vol. I. is akin to the Mahabharata with certain minor alterations in points Nos. 4,12,13 & 15, under sub-heading (ii). Point No (ii) 2, is quite new while point No. (ii) 6 agrees with the Dasaratha Jataka and the Dasaratha Kathanam. Point No. (ii) 21 is more akin to Kurmapurana than the Ramopakhyana (See Supra, Ch. 5). Though some elements are common in the Paumacariya and the Vasudevahindi Vol. I., yet both the works constitute different Jaina traditions of the Rama-story. (b) Current of Uttarapurana's Rama-Story: An analysis of the story of Uttarapurana (for details See Supra Ch. 3 and 4) reveals some traits of Buddhist Jatakas, Ramopakhyana,

268 A CRITICAL STUDY OF PAUMACARIYAM Vasudevahindi, Paumacariyam and Valmiki Ramayana and still it has several elements which are quite peculiar to it. Therefore the Uttarapurana's Rama-story represents an independent current of the second Jaina tradition of the Rama-story. Traits of Dasaratha Jataka :-1. Dasaratha as the king of Banarasa Traits common to Anamakam Jataka -2. Sugriva's enmity with Vali for his being only deprived of his political right by the latter. : Traits of Ramopakhyana 3. No reference to the wounding of Laksmana by a Sakti. And no reference to the bringing of Osadhi by Hanuman. 4. Accepting of Sita without suspicion and no abandonment of Sita. to Circumstances leading the Traits of Vasudevahindi -5. migration of Ravana (in Vasudevahindi Vol. I.) or his ancestors (in Uttarapurana) to Laika. Ancestors of Ravana (See Supra, Ch. 6). 6. Bharata and Satrughna as sons of the third queen (in the Paumacariya also). 7. Sita as daughter of Ravana and Mandodari, her abandonment and adoption by Janaka. 8. Ravana's sister's name as Surpanakha. 9. No reference to wounding of Sakti. 10. Details of battle Laksmana by a not mentioned, 11. Accepting of Sita without suspicion. 12. No abandonment of Sita. 13. Name of Janaka's wife (in somewhat altered form UPVasudhadevi; Vasudevahindi Vol. I.-Dharinidevi). Traits common with the Paumacariyam:- 14. Uttara-purana Kaikeyi as second wife of Dasaratha. Paumacariya-Sumitra's birth-name is Kaikeyi. 15. Bharata and Satrughna as sons of the third queen (In the Vasudevahindi Vol. I. also). 16. Sita was married to Rama because he protected the Yajna of Janaka (Paumacariya-She was betrothed to Rama because he saved Janaka's territory from the attack of the non-Aryans). 17. Appointment of Manjarika to persuade Sita (Paumacariya Mandodari is appointed for this work ). 18. Sita breaks her fast and takes food in Lanka at the advice of Anuman (Hanuman ). 19. Anuman once again went to Lanka for finding solution through the good. offices of Vibhisana (Paumacariya-before handing over the finger ring to Sita he consulted Vibhisana ). 20. Lifting of Kotisila by Laksmana after rescuing Sita (Paumacariya-before sending Hanuman to Lanka ). 21. No setting of Lanka on fire by Hanuman, (Uttara-purana-He is referred to have only destroyed the Raksasa soldiers of Ravana with the power of his lore called Mahajvalavidya ). 22. Renouncing of the world by Rama, Sita etc. 23. Same number of wives of Rama and Laksmana. Traits common with the Valmiki Ramayana:-24. device of golden deer for abducting Sita. 25. Anuman's assuming the form of a

269 SOURCES, CONTRIBUTION AND INFLUENCE OF Paumacariya wasp while searching for Sita in Lanka (Valmiki Ramayana-as a cat ). 26. Handing over of Rama's ring to Sita by Anuman in the disguise of a monkey. 27. Anuman conjures up an army of monkeys and destroys the garden. 28. Ravana's sister is called Surpanakha. 29. Slaying of Vali by Laksmana (Valmiki Ramayana-by Rama ). 30. Disturbance by Vidyadharas and ceasing of the Vidyas to obey Ravana. 31. Conjuring up of illusory severed head of Sita 31. Molesting of Manimati by Ravana and her curse as the cause of the death of Ravana (Valmiki Ramayana-Vedavati's molestation). 33. Anuman, the son of Anjana struck the aerial-car of the sun (Valmiki Ramayana-Hanu wanted to catch the sun). Points peculiar to Uttarapurana:- 34. Dasaratha's first wife named as Subala. 35. No boon granted to the mother of Bharata. 36. Janaka's wife's name Vasudhadevi, no reference to the brother or son of Janaka. 37. No betrothal of Sita with Rama, No 'svayamvara' and the Bow. She was married to Sita Rama because he protected the Yajna of Janaka. 38, Rama and Laksmana were appointed as the king and heir-apparent of Banarasa respectively. 39. No exile of Rama. No Journey of Rama. 40. No disfiguring of Sambuka. 41. Once Rama sojourned in the Citrakuta garden. 42. Narada instigated Ravana to kidnap Sita. Ravana wanted to put an end to the rising glory of Rama and he was angry also because he was not invited by Janaka on the occasions of performing a Yajna and the marriage of Sita. 43. Surpanakha was sent to ascertain the wishes of Sita. 44. No Jatayu. 45. Dasaratha's drean.s indicated that Ravana kidnapped Sita, 46. Mandodari's sympathy and her advice to Sita refrained her from yielding to Ravana. 47. Hanuman is called Anuman (his father's name is Prabhanjana). 48. On the advice of Narada, Anuman and Sugriva went to help Rama. 49. Vali's offer to help Rama, Vali's challenge for a battle and then his killing by Laksmana. 50. Mandodari's motherly love for Sita. 51. Sita's sons named as Vijayarama and Ajitanjaya. 52. No detailed ancestral history of Ravana. 53. There is no story of Anjanasundari. 54. The son of Anjana by Prabhanjana was named Anuman because he once assumed the form like a particle of sand (anu). As regards the intervening stories of the Paumacariya which are found in the Uttara-purana, their sources are different, not the Paumacariya while the stories of Harisena (No. 11), and 'Origin of Brahmanas' (No. 16) are specially at variance with those of the Paumacariya (See Supra, Ch. 4). There is one striking similarity between the Paumacariya and the Uttara-purana in the description of the water-sports of Rama and Sita. The Paumacariya is the

270 A CRITICAL STUDY OF PAUMACARIYAM first work which mentions the water-sports of Rama and Sita (42. 20-22). Rama and Sita play water-sports in the river Kroncarava in the Dandaka forest. Sita hurls at the face of Rama lotuses infested with bees. No sooner Rama wipes them off, the bees rush towards the face of Sita considering it to be a lotus flower. Sita gets frightened and immediately embraces Rama. This particular incident of the bees rushing towards the face of Sita is not mentioned in the Paumacariya (42. 78-84) though their water-sports in the river are described. The Paumacariu (36.2) does not refer to their water-sports in the river. But in the Rama-story of Uttarapurana, Rama while sojourning in the Citrakuta garden at Banarasa, is mentioned to be playing water-sports in a lake there. A similar description of the bees rushing towards the face of Sita, considering it to be a lotus flower is found in it. Aha te tattha mahuyara, Ramena samahaya paribhameum Siyae vayanakamale, nilanti paumahisankae (Paumacariya, 42.21) Bhramarah kanjakam muktva kantasyabje-apatansamam Tairakulikrtamdrstva khedi hladi ca so abhavat ||Uttara-purana,68.147). The above analysis reveals that the Rama-story of Uttarapurana is not based upon that of Paumacariyam. Two most important features of the story are common in the Vasudevahindi and the Uttarapurana. They are :-Sita as the daughter of Mandodari and Ravana and her adoption by Janaka & the absence of Uttarakanda i.e. the abandoning of Sita, It shows that both the works represent two currents of a common tradition but different from that of the Paumacariyam. (c) Vasudevahindi Vol. I. and Uttara-purana Represent some Earlier Stage of Rama-katha: Just as some of the elements of the Paumacariya are backed by an old tradition different from the Valmiki Ramayana, similarly some of the elements of the rest of the two Jaina Rama-kathas are supported by the old tradition different from the Valmiki Ramayana The Vasudevahindi refers to three wives of Ravana's father and their progeny too. This account does not agree with the Valmiki Ramayana but it is partly supported by the tradition of Ramopakhyana (Supra. Ravana-carita Ch. 4 and 'Raksasa Vamsa' Ch. 5). That Rama remained in exile for 12 years is supported by the Dasaratha Jataka and Dasaratha Kathanam. There is no reference in the Vasudevahindi Vol. I. that Hanuman took a flight over the sea. It is held by C.V. Vaidya that even in the Valmiki Ramayana this episode of Hanuman is based on some wonderful jumping (See Valmiki Ramayana, p. 160).

SOURCES, CONTRIBUTION AND INFLUENCE OF Paumacariya 271 There is no reference to the fire-ordeal of Sita. The Ramopakhyana also does not refer to it. Scholars hold that it was not a part of the Adi Ramayana (Rama-katha; by Dr. C. Bulke (First Edition)., p. 328). Then the following points of the Vasudevahindi Vol. I. are supported by some old tradition : Absence of references to : (1) Setting Lanka on fire by Hanuman. (2) Spying work of Ravana's men. (3) Manifestation of huge form by Hanuman. (4) Changing of his form by Hanuman while entering Lanka. (5) Fire-ordeal of Sita. In the Uttarapurana Hanumat is through out named as Anumat. Dr. Rama-katha; by Dr. C. Bulke (First Edition). (Vide Rama-katha; by Dr. C. Bulke (First Edition)., p. 11) holds that Hanumat of the Valmiki Ramayana is adopted from an old Dravidian name Ana-mandi i.e. Nara-kapi and the word Hanumat is the Sanskrit form of the Dravadian word. In the old Akhyana Kavya Hanumat was an aboriginal whose lineage was Vanara. The original meaning of the word Ana-mandi has been lost in the Valmiki Ramayana as well as in the Uttara-purana In the Valmiki Ramayana Hanumat is named so because his jaw was broken while in the Uttara-purana he is named so becanse he assumed the form like a particle of sand (See Supra, Ch. 4 No. 2). Further we find that in all the Rama-stories Hanumat hails from the south. The name Anumat in Uttara-purana is more akin to the word AAna-mandi than to Hanumat. It indicates that the Uttara-purana preserves some ancient tradition earlier than that of the Valmiki Ramayana in the name of Anumat. The following points of the Uttara-purana's Rama-story are supported by old tradition : Absence of references to : ( 1 ) Setting Lauka on fire by Hanuman. (2) Spying work of Ravana's men. ( 3 ) Manifestation of huge form by Hanuman. ( 4 ) Construction of a bridge. ( 5 ) Fire-ordeal. Vasudevahindi Vol. I. and the Uttara-purana moreover represent an old stage of the Ramastory because they do not refer to the abandonment of Sita i. e. the Valmiki Ramayana's Uttarakanada story. The Ramopakhyana also does not refer to the abandonment of Sita. The same is the case with the Rama-stories of Aranyaparva, Dronaparva and Santiparva of the Mahabharata (Rama-katha; by Dr. C. Bulke (First Edition)., pp. 43-44). The Harivamsa, Vayu, Visnu and Nrsimha Puranas as well as the Anamakam Jataka also do not contain the abandonment of Sita. 1. Dhirendra Varma Visesanka. p. 344.

272 A CRITICAL STUDY OF PAUMACARIYAM In both the works the Ravana-carita, as described in the Uttarakanda of the Valmiki Ramayana and the Paumacariya, is lacking. It is merely at its preliminary state. Lava-Kusa-Kanda is totally absent as in the Ramopakhyana. It is held by the scholars that even Adi Ramayana did not contain the whole of Uttarakana which is said to have originated in the second century A. D. (See Rama-katha; by Dr. C. Bulke (First Edition)., p. 35). The Samavayanga and the Tiloyapannatti give the names of Rama, Ravana, Laksmana etc, but these works or any other cononical work do not refer to Lava and Kusa. It indicates that the Uttarakanda was not known to the earlier Jaina tradition on which the Vasudevahindi Vol. I. and the Uttara-purana are based. It should have gradually entered the Jaina tradition as was the case with the Brahmanical tradition or the Valmiki Ramayana, 3. Nucleus of Rama-Story of the Jaina Traditions: Now we shall trace out the salient features of the Rama-story which are common to all the three stories of the Jaina tradition. They can be mentioned as follows: (i) Dasaratha had three wives and four sons. Rama of the first, Laksmana of the second and Bharata, Satrughna of the third queen. (ii) Rama married Sita. (iii) Ravana the Lord of Lanka deceitfully kindnapped Sita. (iv) Sugriva along with Hanuman sought help from Rama in recovering his lost position. Rama helped him by killing. the miscreant. (v) Hanuman was sent to Lanka to bring the news of Sita. (vi) Vibhisana, brother of Ravana joined hands with Rama. (viii) Ravana was duly attacked and was killed by Laksmana. (ix) Rama, Laksmana and Sita returned home and conquered half of the Bharatavarsa. (x) The Vidyadharas, Vanaras and the Raksasas were human races. (xi) Rama, Laksmana and Ravana formed the eighth trio of Baladeva, Vasudeva and Prativasudeva respectively. One is likely to think that when the Jainas had their own tradition of the Rama-story, why variations are found in the Ramastory of Paumacariyam, Vasudevahindi and Uttarapurana ? The plausible answer to this question is that the story and that also with its oral tradition, is bound to undergo changes with different authors, belonging to different places and different periods. This is the case not only with the Rama-story. Even in the biographies of Tirathankaras and other eminent personages of the Jaina tradition (See Story Nos. 10, 11 and 15 particularly), we find certain differences (See Supra, Ch. 4). These biographies are based on the 'series of names' given in the canonical works. The details remained

SOURCES, CONTRIBUTION AND INFLUENCE OF Paumacariya 273 with the preceptors and they were handed over orally to the successive disciples. During the course of time some changes were bound to creep in them (See also Jaina Sahitya aur Itihasa, p. 95. fn. 2. and pp. 95-97). If two or three authors are supplied with a set of salient features of the same story as mentioned above for developing them into a full story they are bound to differ as far as the details of the story are concerned. This case is not with the Jainas only. The Brahmanical and the Buddhist works also tell us the same thing¹. tion. Let us take the case of the Rama-story of the Brahmanical tradiWe find that in several works there are differences on various important points of Rama-story such as birth and parentage of Sita; seniority of Laksmana and Bharata; intentions of Kaikeyi; parentage of Ravana and Vibhisana; deer incident; building of a bridge across the sea; killing of Sambuka; and progeny of Hanuman. We cannot altogether reject the influence of one tradition on the other and the influence of one work on the other, may be, belonging to different sects and religions. So the influence of the Valmiki Ramayana which had become so popular, cannot be denied on the Jaina works such as Paumacariyam, Vasudevahindi and the Uttarapurana.