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[Full title: Influence of Paumacariyam; (B) Influence on Non-Jaina Works; (4) Influence on Tulasidasa (Tulsidas)]

The Ramacaritamanasa [Ramcharitmanas] was composed by Tulasidasa [Tulsidas] in 1574 A.D. (Vide M.P. Gupta, p. 276). Its sources are various works of Brahmanical tradition on Rama-story and specially it is based on the Adhyatma Ramayana. Tulasidasa has completely deified Rama and his work depicts the cult of Ramabhakti. There are certain elements in it which show influence of the tradition of Paumacariyam's Rama and that of the style of the Jaina-carita works. The following elements reveal the tradition of Paumacariya on the Ramacarita mannsa. As they had become popular with the Brahamanical works composed before the Ramcharitmanas, hence they should be regarded as indirectly influenced by the tradition of Paumacariya:- 1. Rama's success among various candidates in the 'svayamvara' of Sita (Supra, Ch. 3.2.E). 2. Exonerating Kaikeyi from the charge of cruelty by (i) introducing goddess Sarasvati (Supra, Ch. 3.3, B), (ii) Kaikeyi's implicit repentance twice on the Gitrakuta hill for exiling Rama (Supra, Ch. 3.3. C), (iii) clear statement of Muni Bharadvaja that Kaikeyi is not at all guilty. It was It was the Sarasvati who beguiled her mind (Supra, Ch. 3.3.B) and (iv) Narada's advice and Rama's decision to forego kingship for exile. Point No. (iv) is found only in the interpolated portions of the Ramcharitmanas (Supra, Ch. 3.3.B). Point No. (iii) is not found in the earlier Brahmanical works. It is

SOURCES, CONTRIBUTION AND INFLUENCE OF Paumacariya 307 a new point in the Ramcharitmanas 3. Hanuman's encounter with Bharata while taking the medicinal herb and his reaching Lanka before the sunrise (Supra, Ch. 3.8. E). 4. Disturbing of the sacrifice of Ravana and dragging of Mandodari (Supra, Ch. 3.8.G). 5. Lava as elder brother of Kusa (Supra, Ch. 3.9.D). 6. Battle of Lava & Kusa (Gitavali and interpolated portions of Ramcharitmanas; Supra, Ch. 3.9.D). 7. Christening of the name of Laksmana (Supra, Ch. 3.1.D). 8. Mentioning of the name of Janaka's wife (Supra, Ch. 3.2.A). 9. Automatic fleeing away of the Sakti by which Laksmana was hurt in the battlefield (Supra, Ch. 3. 8. E.). Now we deal with such elements which are found exclusively in one or two versions of Valmiki Ramayana but we are not definite about Valmiki Ramayana's or Paumacariya's originality (See preceding section 1. B. 5):- 10. Insulting of Vibhisana by Ravana by kicking him while exiling him from Lanka (Supra, Ch. 3 8. B). 11. Mandodari's request to Ravana four times to bow down to Bhagavan Rama and return Sita to Rama (Supra, Ch. 3. 8. C & J). In addition to the above the following elements of the Ramcharitmanas are directly influenced by the tradition of Paumacariya :- 12. Hanuman's approach to Vibhisana while on his mission to search for Sita (Supra, Ch. 3. 7. D). 13. Prahasta's advice to Ravana to return Sita to Rama and then to fight with Rama if he so liked (Supra, Ch. 3. 81. C). Compare it with the Paumacariya's Ravana's decision to release Sita after subduing Rama (Supra, Ch. 3. 8. H). 14, According to the Gaudiya and the N-W. versions of Valmiki Ramayana, Laksmana erects two cottages for their temporary sojourn on the Citrakuta hill (Rama-katha; by Dr. C. Bulke (First Edition)., p. 316). According to the Ramacaritamanasa these cottages are conjured up by gods. The Ramacaritamanasa seems to be influenced by the tradition of Paumacariyam in which a Yaksa (divine being) conjured up Ramapuri for the temporary sojourn of Rama, Laksmana and Sita (Supra, Ch. 3. 3 C; Supra, Ch. 3. 4. C). 15. There is influence relating to the sequence as regards the episode of killing of Kumbhakarna. He is shot dead after the wounding of Laksmana by the Sakti (in the Valmiki Ramayana Kumbhakarna is shot dead before the wounding of Laksmana (Supra, Ch. 3. 8. C). 16. There is an all round effort of dropping some of the defects associated with the main characters of the Rama-story. Dasaratha's suspicion on Bharata has not been brought into light when he decides to enthrone Rama as the king of Ayodhya (Supra, Ch. 3. 3. A). Further be is ready to enthrone Bharata but he does not want that Rama should depart to the forest in exile (Supra, Ch. 3. 3. B). For Kaikeyi see above (No. 2). Sita does not

308 A CRITICAL STUDY OF PAUMACARIYAM abuse Rama when initially he does not permit her to accompany him Laksmana does not become exiling Rama. He even says to the forest (Supra, Ch. 4.3. 3. B). furious and does not abuse Dasaratha for that it is all due to misfortune (Supra, Ch. 3. 3. B). The Ramcharitmanas drops down the reference to Surpanakha's desire to devour the blood of the culprits (i.e. Rama & Laksmana) as narrated in the Valmiki Ramayana (Supra, Ch. 3. 5. C). Viradha is not referred to have snatched away Sita from Rama and Laksmana as narrated in the Valmiki Ramayana (Supra, Ch. 3. 4. C). Influence on the Style and Pattern of Tulasi's works : Now we take up the influence of the general style and pattern of the Jaina Rama caritas as well as the particular works which have influenced Tulasidasa. The pattern of the previous birth stories of Dasaratha, Ravana, Rama and Sita in the Ramcharitmanas resembles that of the Jaina works on Rama Katha. The missing link of enmity between Rama and Ravana is furnished by Tulasidasa in his Ramacaritamanasa (see the Preceding section B- 3). The very title of the work Ramcharitmanas shows an influence of the Prakrit works, the first being the Paumacariyam which is titled as caritam. Whereas the earlier or later Brahmanical works are generally titled as Ramayana. It is the style of the Jaina poets that they in the beginning pay obeisance to all great persons. Tirthankaras, Maharsis, Ganadharas and Anagata sadhus. (See Paumacariya, 1.1-7; Paumacariya, 1.1-15; Paumacariu, 1.1-2). On the same pattern we find that Tulasidasa in the beginning of his Ramacaritamanasa remembers in his salutations not only one or two but a number of deities and great persons. He pays obeisance to Sarasvati, Bhavani, Sankara, Sita, Rama, Valmiki, Hanuman, Hari, Ganesa, Narayana, Teachers (Gurus) Santasamaja (saints), etc. (Ramcharitmanas, 1.1-3). Thereafter he salutes the wicked persons (Tr, 1. 4-5):Bandaum khala jasa sesa sarosa Sahasa badana baranai para dosa (I. 4. 4) Bacana bajra jehi sada piara Sahasa nayana para dosa nihara (1. 4. 6) Compare it with the Paumacariya at 1. 12 where Vimalasuri before commencing to narrate the story ridicules the fault-seekers :Atthetha visamasila kevi nara dosagahanatalliccha/ Tuttha vi subhaniehim ekkam pi gunam na genhanti// Svayambhu also in the beginning of his Paumacariu contrasts the saints and the wicked (1. 3. 12-14).

SOURCES, CONTRIBUTION AND INFLUENCE OF Paumacariya 309 Ehu sajjana loyaho kiu vinau/ Jai ema virusai ko vi khalu/ Jam avuhu padarisiu appanau// Taho hatthutthalliu leu chalu// Pisunem kim abbhatthiena, Jasu ko vi na ruccai/ Kim chana candu mahagahena, Kampantu vi muccai// Tulsidas has further developed it and has written a number of verses in the praise of saints and the wicked alike (See Ramcharitmanas, 1. 4-7). Tulasidasa in his Ramcharitmanas at the end of every kanda gives one or two verses which express blessings to the readers of the story (See Ramcharitmanas, 1. 261; 2. 326; 3. 46k; 4. 30k, 5. 60; 6. 12k; & 7. 130). In the Valmiki Ramayana it is only at the end of the work that such blessings are expressed It is in the Paumacariyam and Padmacaritam that closing verses of many of the cantos either praise religion or express wishes for the emancipation of the readers. The Paumacariu does not contain them at the end of every Sandhi. It seems that this style has its origin in the Paumacariya and the Paumacariya, which has passed on to the Ramcharitmanas through the Ananda Ramayana which bestows blessings generally for prosperity in the worldly things while the Ramcharitmanas blesses for Viraga, Ramabhakti and Mukti like the Paumacariya and Paumacariya which bless for emancipation. Works Probably Consulted by Tulsidas: There are some similarities in descriptions of Ramcharitmanas and the Paumacariya as the Paumacariya on the occasion of the 'svayamvara' of Sita. These descriptions are not found in the Paumacariu According to the Ramcharitmanas when some candidates observe Rama there they think of returning to their respective places. Binu bhanjehum bhava dhanusu bisala, Melihi Siya Rama ura mala/ Asa bicari gavanahu ghara bhai, Jasu pratapu balu teju gavami//. (Ramcharitmanas, 1. 245. 2). According to the Paumacariya the candidates who could not be able to string the bow thought of returning to their homes. Kei bhananti thanam, jai vi hu jivantaya gamissamo/ To danamaneyaviham, dahamo dinakivinanam// (Paumacariya, 28. 110; See Paumacariya, 28. 230 also). In the Ramcharitmanas Rama is said to have strung the bow sportively like an elephant:Sahajahim cale sakala jagasvami/ Matta manju bara kunjara gami// (Ramcharitmanas, I. 255. 3).

310 A CRITICAL STUDY OF PAUMACARIYAM Guruhi pranama manahim mana kinha / Ati laghavam uthai dhanu linha (Ramcharitmanas, 1. 261. 3) Now see the Paumacariya and the Paumacariya:Paumo gayavaragami allino dhanuvarantenam | Paumacariya, 28. 113b. Dhanuyampi vigayajalam, gahiyam Ramena sahasatti / Paumacariya, 28. 114b. In the Paumacariya the wordings are somewhat different:Dhudhauke ca mahanagamantharam gatimudvahan/ Paumacariya, 28. 234b. Tato visrabdhamadaya dhanurudvestya camsukam / Paumacariya, 28. 236a. Similarly we can compare the description of the chaotic situation and the divine elements appearing after the raising of the bow by Rama. (Ramcharitmanas, 1. 261. 3 to 1. 262; Paumacariya, 28. 115-120 & Paumacariya, 28. 230-244). According to the Ramcharitmanas after the success of Rama in stringing the bow, Sita approaches him and sits by him:Satananda taba ayasu dinha / Sitam gamanu Rama pahim kinha-Ramcharitmanas, 1.263.4. Gavani bala marala gati susama anga apara-Ramcharitmanas, 1.263. Now see Paumacariya:-Ullasiyaromakuva, sinehasambandhajaniyapariosa/ Lilae sancaranti, Ramassa avatthiya pase// 28.122. See Paumacariya, 28.243-244 also. Tulasidasa seems to have consulted not only the Paumacariya or Paumacariya but some other Jaina works also. The influence of Ravisena, Svayambhu and Hemacandra can be seen on the following points of Ramcharitmanas: Influence of Ravisena's Padmacaritam:-According to the Ramcharitmanas (5.16), Hanuman while on his mission to Lanka tells Sita that he can take her along with him to Rama but he is unable to do so in the absence of Rama's explicit orders for the same (Abahim matumaim jaum lavai/ prabhu ayasu nahim Rama dohai). This idea for the first time appears in the Paumacariya at 53.146. Here Sita refuses to accompany Hanuman in the absence of any order from Rama (Antarena prabhorajnam gamanam me na yujyato) (See Supra, Ch. 3.7.E). It shows that Tulsidasa was definitely acquairted with the Paumacariya Influence of the Trishashti Shalaka Purusha-caritra of Hemacandra:- According to the Ramcharitmanas Sumantra asks Rama to return to Ayodhya as Dasaratha had ordered him to request him to do so. According to the Trishashti Shalaka Purusha-caritra Dasaratha sends his officers to bring back Rama from exile before Kaikeyi and Bharata. go there to call him back (See Supra, Ch. 3.3.C). Influence of Svayambhu's Paumacariu:-The Ramcharitmanas in its Ravana-carita mentions that Ravana had subdued celestial Indra as well as Ravi, Sasin,

SOURCES, CONTRIBUTION AND INFLUENCE OF Paumacariya 311 Pavana, Kubera, Agni, Yama etc. In the Valmiki Ramayana there is reference to the defeating of Indra, Ravi & Sasin only. It is in the Paumacariya that others are also referred to have been subdued by Ravana, though there they are Vidyadhara chiefs (See Supra, Ch. 4.1.xvi & xviii). In the Ramcharitmanas it is depicted that on the Citrakuta hill gods in the form of the Kols and Bhils offer their services to Rama (2.135-136). It is in the Paumacariu for the first time that before reaching the Cirtakuta hill, Rama enters the Dhanuskavana. He sojourns there happily amidst the Bhils. (Paumacariu, 24.12). According to the Ramcharitmanas (3.12-14) Rama delivers a sermon to Laksmana on the nature of Jiva and Isvara in the forest after meeting Jatayu. Tulasidasa purports to say that Bhakti (devotion) to God leads to Jnana and Vairagya which bring Moksa. This new element in the Ramcharitmanas is influenced more probably by the Paumacariu according to which Muni Gupta and Sugupta while narrating the story of Dandaka to Rama deliverd a sermon on philosophy (See Supra, Ch. 3. 5 A & Paumacariu, 45.5 also). In the Ramcharitmanas the munis who were killed by the Raksasas and were later on observed by Rama in the forest are described as follows:-"Asthi samuha dekhi Raghuraya" 3.9. It is strikingly similar with the phrase in the Paumacariu The candidates wishing to marry Jitapadma fail to withstand the test and are consequently killed by her father. The heap of their bones is shown to Laksmana "so ghippai tam haddairi ehu" 31.5.8. The Valmiki Ramayana describes the concerned incident as follows: (Sarirani muninam bhavitatmanam-Valmiki Ramayana, 3.6.16. Influence on Other Works af Tulasidasa: The influence of the tradition of Paumacariya can be marked on even some other works of Tulasidasa. In his Ramalalu Nahachu (Vide M.P. Gupta, p. 230) there is a reference to the wife of the elder brother of Dasaratha;- "Kausalya ki jethi dinha anusasasana ho Nahachu jai karavahu baithi simhasana ho" (RLN, 9.) In the whole of the Brahmanical literature there is no reference to any brother of Dasaratha. It is in the tradition of the Paumacariya that Dasaratha's elder brother Anantaratha is mentioned (Paumacariya, 22-101). According to the Citavali, in the beginning of the exile journey Sita feels thirsty. Then Laksmana proceeds to bring water for her (2. 14. 1). In the Paumacariya also after crossing the Vindhya forest when Sita feels thirsty Rama goes along with her and Laksmana to the house

312 A CRITICAL STUDY OF PAUMACARIYAM of Brahmin Kapila in the village of Arunagrama and quenches there her thirst (35. 1-6). In tne Gitavala just before conveying of in advance by Hanuman the news about Rama's return to Ayodhya from Lanka. Kausalya is depicted as suffering from the agony of separation from her sons. She looks around in the directions waiting for the return of Rama. She requests a crow to tell her as to when her son will return to Ayodhya. She promises to offer milk and rise (gruel) to the crow when she meets her sons and Sita (Lankakanda. 18-10) "Baithi saguna manavati mata/ Kaba aihem mere bala kusala ghara kusala ghara kahahu kaga phuri bata/ Dudha bhata ki doni daihaum sone conca madhaihaihaum/ Gitavali, 6. 19. 1-2). A similar description on the identical occasion is found in the Paumacariya also. Here Aparajita (Kausalya) promises to offer payasa to the crow. "Tam bhanai vayasam sa. jai me puttassa tattha gantunam/ Vattam anehi lahum, dehami ya payasam tujjha/隆" Paumacariya, 78. 3. A similar reference is there in the Paumacariu of Svayambhu. A comparison with it-"gharapangane vayasu kulakulai, pam bhanai Rahuvai milai" (Paumacariu, 78. 15.3) indicates that Tulsidas has either drawn upon the Paumacariyam or Padmacaritam. The above discussion shows that Tulsidas was acquainted with the Jaina works on Rama-story. He has expressly admitted in his Ramacaritamanasa that he had consulted also the works which were outside the pale of Brahmanism. Nanapurananigamagamasammatam yad, Ramayane nigaditam kvacidanyatoapi/ (Ramcharitmanas, 1.7). Now what remains after consulting the Vedas, Puranas and the Ramayana. It is an implicit reference to the Jaina works on Rama-story. Not only that but he pays his homage to the Prakrit poets who composed works on Rama-story:Je prakrta kabi parama sayane, bhasam jinha hari carita bakhane/ Bhae je ahahim je hoihahim agem, pranavaum sabahi kapata saba tyagem// Ramcharitmanas, 1.14.3. Thus he praises Prakrit poets for all time to come and that also with a pure heart, without any deceit.

SOURCES, CONTRIBUTION AND INFLUENCE OF Paumacariya 313 He also praises the importance of the spoken dialect i. e. in a wide sense the Prakrit language of his time. It shows that the influence of the Prakrit works was so great on him that he avoided to compose his work in the traditional way i. e. in Sanskrit, but he preferred to adopt the colloquial language of his time, i. e. a dialect of modern Prakrits. And as it was the spoken language, the impact of it was considered to be more strong and permanent on the people. Tulasidasa says:-Syama surabhi paya visada ati gunada karahim saba pana/Gira gramya Siya Rama jasa gavahim sunahi sujana||Ramcharitmanas, 1.10 (kha). Hereby we can conclude that Tulsidas was acquainted with the Jaina works on Rama-story. He has adopted some elements of Rama-story of the tradition of Paumacariyam without disturbing in any way his allegiance to the Brahmanical Rama-story. The influence of Paumacariya's tradition is seen on the characterisation as well as on the pattern of the previous birth story and specially on the style of his Ramcharitmanas.