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 138 of: Paumacariya (critical study)
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> COMPARATIVE STUDY OF THE RĀMA-STORY 109 Lakṣmīmati) and other 32 girls to Lavana (98.2). He with the help
of the sons of Sītā defeats Fṛthu, the king of Pṛthvipura and forces the
latter to marry his daughter, Kanakamālā to Ankuśa (98.57). There-
after Lavana and Ankuśa launch a war-campaign and conquer many
countries. After Sita's renouncing the world, Khecara Kanakaratha of
Kañcananagara invites Rāma and Lakṣmaṇa with their sons to attend
the ‘svayaṃvara' of his two daughters, Mandākinī and Candramukhī.
They choose
Lavana and Ankusa as their husbands respectively
(106.1-12).
come
(ii) Battle and fire ordeal :-When Lavana and Ankuśa
to know from Nārada the reckless treatment of Rāma towards Sītā,
they attack Sāketapurī despite opposition from Sītā (99). Bhāmandala
joins their side. In the ensuing battle the weapons of Rāma and
Lakṣmaṇa fail to hurt Lavaṇa and Aṅkuśa respectively. Siddhartha
intervenes and discloses the identity of Sītā's sons. Rāma and Lakṣmaṇa
then happily embrace Lavana and Aṅkuśa (100).
Further being advised by his well-wishers Rāma sends for Sītā
and asks her to undergo a fire-ordeal to prove her purity. As soon as
Sītā enters the firepit it gets converted into a reservoir of water and
therein Sītā appears seated on a divine throne (101-102). Rāma
admits his fault, implores Sītā to excuse him and to live with him
happily. Sītā declines to re-entangle herself into worldly affairs and
becomes a nun. She observes penances and attains heaven (celestial
birth as a Prati-indra -105.9).
r
According to the VR also twin-sons are born of Sītā in the Āśrama
of Valmiki on the Śrāvaṇ� rātri. Here the elder is named Kusa because
he is purified with the foreparts of the Kusa grass and the younger is
named Lava for he is purified with the lower part of the grass, called
Lava¹. On that occasion Satrughna² is said to have sojourned at the
Aśrama on his way to conquer Mathura. He visits the Asrama again
after 12 years on his way to Ayodhya and overhears the Rāmacarita
being recited by Kuśa and Lava (7.71). Satrughna is not mentioned
to have informed all that to Rāma.
The VR does not refer to the marriage, the world-conquest and
the battle of Kuśa and Lava with Rāma and Lakṣmaṇa. In due course
Rāma performs a horse-sacrifice (Aśvamedha) after having killed
Śambuka (7.84-92). Valmiki also attends the ceremony along with
Kusa and Lava. As per instructions of Valmiīki (7.93.4-17), Kusa and
1. The Tilaka commentary 7.66.7-9.
2. The Adhyatma Rāmāyaṇa does not mention his presence (7.6.26).
