Essay name: Paumacariya (critical study)
Author:
K. R. Chandra
Affiliation: Research institute of Prakrit, Jainology and Ahimsa Vaishali
This is a critical study of the Paumacariya: the earliest Jain version of Rama's life story, written in Prakrit by Vimalasuri dating to the 4th century AD. In this text, Rama (referred to as Padma) is depicted with lotus-like eyes and a blooming face. The Paumacariya places emphasis on the human aspects of characters rooted in Jain values, contrasting with the divine portrayal in Valmiki’s version.
Page 136 of: Paumacariya (critical study)
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External source: Shodhganga (Repository of Indian theses)
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ČOMPARATIVE STUDY OF THE RAMA-STORY 107 The PCR agrees with the PCV. According to the PCS Vibhīṣaṇa
attempts to stab himself, but escapes death on account of suddenly falling
into swoon (76.2). Here Vibhīṣaṇa is crowned by Rāma (78.14). It
drops the account of the Saptarṣis. The RPS agrees with the PCR.
It mentions the name of the Muni as Subala who ordinates Indrajit
(p. 163). The TSP agrees with the PCV.
etc.
The Vasudevahinḍ� follows the VR, but Sugrīva is made the king
of a part of the Vidyadhara mountain. Rāma becomes the king of
Ayodhyā. He conquers
Bhāratavarṣa. The story is
finished here.
the half of
According to the UP, Vibhīṣaṇa is consecrated as the king of
Lankā (68.633). Vibhīṣaṇa, Sugrīva and Aṇumat bring Sītā and
Rāma accepts her without any suspicion (68.642). Then they go to
Pithagiri. Rāma and Lakṣmaṇa get consecrated there at the hands
of the Vidyadhara lords. Lakṣmaṇa lifts up the Kotiśilā and yakṣa
Sunanda offers Sunanda sword to Lakṣmaṇa. Then follows the
digvijaya by Lakṣmaṇa and their entry into the city of Ayodhyā. Both
of them are enthroned (63.663). The MP agrees with the UP. It
additionally mentions that Vibhīṣaṇa tries to commit suicide with
a dagger in grief of the death of Rävaṇa, but he is saved by his
ministers (78.23.1).
C. Banishment of Sitā:
According to the PCV, in due course of time Sītā develops a
pregnancy longing to visit various Jina-temples. Rāma arranges a reli-
gious festivity at the Mahendra-udyāna of Ayodhyā (91). Some
officers (mayaharayās, eight in number-Vijaya, Sūradeva, Mahugan-
dha, Pingala, Suladhara, Kāsava, Kāla and Khema-- 93.17) inform
Rāma of the public censure of Sitä on account of her long duress
under Rāvana. Rāma, despite Lakṣmaṇṇa's opposition, decides to
abandon Sītā under the pretext of sending her on a pilgrimage to
Sammeta (holy mountain). Kṛtāntavadana, the general of Rāmā's
army takes her in a chariot. He abandons her in the Simhanināda
forest across the river Gangā (94) and returns to Ayodhyā. By
chance she is given shelter by Vajrajangha, the lord of Poṇḍarika-
pura, treating her as his sister (96.8). Kṛtāntavadana delivers Sita's
consolatory message to Rāma. Rāma gets distressed at this unavoi-
dable calamity and performs the last rites of Sītā (96.45).
According to the VR, Rāma while enjoying music in the Aśoka
garden learns of Sita's pregnancy-longing for visiting various hermitages
(7.42). In the meanwhile his Vicakṣaṇas inform him of the public
