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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.

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External source: Shodhganga (Repository of Indian theses)


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108
A CRITICAL STUDY OF PAUMACARIYA�
suspicion about the character of Sītā (Vijaya, Madhumatta, Kāśyapa
and Kāliya have identical names with those of the PCV but the rest of
the six bear different names-- 7.43.2). On receiving orders from Rāma,
Lakṣmaṇa takes her in a chariot and leaves Sītā alone near the hermit-
age of Valmiki, on the other side of the river Ganga on the same
pretext as in the PCV (7.47). Vālmīki takes her to his Asrama (7.79).
On his way back to Ayodhyā, Lakṣmaṇa abuses Rāma but Sumantra,
the charioteer tells him about a prophecy that it
happen (7.50).
was bound to
The TR does not contain the episode of the abandonment of
Sītā. According to the Gitāvali of Tulasīdāsa, Lakṣmaṇa abandons
Sītā in the hands of Vālmīki. Dasaratha died before completing his
full age. The rest of his age was being enjoyed by Rāma. Rāma
after completion of his own age did not consider it proper to remain
with Sīta while enjoying the age of Dasaratha. So he abandoned
Sītā (Bulcke, p. 441). According to the interpolated Lavakuśakāṇḍa
of the TR, Rama abandons Māyā Sītā on hearing the report of her
censure from a washerman.
The Ramopakhyāna also does not contain this episode.
The Raghuvamsa agrees with the VR (Raghu. 14).
mention that
The PCR agrees with the PCV. The PCS does not
the river Ganga was crossed. The RPS mentions additionally that
afterwards a search for Sītā is made by the soldiers commissioned by
Lakṣmaṇa (p. 178). The TSP gives a different reason for her
abandonment. Sītā's cowives are jealous of her. They ask her to
draw a portrait of Rāvaṇa. Sītā then draws the legs of Rāvāṇa for
she had not seen his face. Her cowives try to instigate Rāma against
Sītā with the help of that picture but Rāma does not believe them.
They make it known to the public (IV. p. 314). The headmen inform
He himself also overhears
Rāma of the public rumour against Sītā.
the same at night from the people (p. 316). His spies also report the
same. Then it follows the PCV. Here Lakṣmaṇa sends Rāma to
bring back Sītā but she could not be traced out (p. 320).
The Uttarapuraṇa, the Mahāpurāṇa, the Vasudevahindi and the
Anamakam Jātaka do not contain this episode.
D. Birth of the sons of Sitä and her fire ordeal:
( i ) Birth and Marriage:-According to the PCV Sītā in due
course gives birth to twin sons, Anaṅgalavaṇa and Madanāṅkuśa on
the 15th day of the bright Śrāvaṇa (97.7.9). Cellaka Siddhartha
educates them. Vajrajangha marries his daughter, Sasicula (begot on

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