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 222 of: Paumacariya (critical study)
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INTERVENING STORIES 193 57. The previous births of Madhu and Kaiá¹abha or the story of
Sikhibhuti and Vayubhūti:
Having completed the preceding story, Gautama refers to SÄ«tÄ's
rebirth as Prati-Indra in the Acyuta VimÄna. Then Åšreṇika enquired
if any one else had enjoyed that high position. Gautama narrates
the story of Madhu and Kaiá¹abha who had attained the same position
and were reborn as Samba and Pradyumna, the sons of Kṛṣṇa
(105.17-114). The story illustrates the fruits of observing severe
penances.
Two brothers Sikhibhūti and Vayubūti who were the sons of
brahmin Somadeva and Agnila of Saligrama in the Magadha country,
professed Vedic religion and boasted of their learning. They approached
Muni Nandivardhana and challenged him to a debate. The monk
asked them if they knew anything about their own past births. At this
they were taken aback. Then the monk told them that they were
jackals in their previous births and used to take flesh. He narrated
their previous birth story as follows :-
Once (pÄmaraka) a farmer of VanasthaligrÄma left his implements
behind in the farm. Two jackals devoured them and died there. They
were reborn as the sons of Somadeva i.e. ÅšikhibhÅ«ti and VÄyubhÅ«ti
The farmer was reborn as the son of his own daughter-in-law. On
account of perceiving his previous birth, the boy was observing silence
because of his embarrassment in calling his son as his father. That
boy was called for on the spot and the two Brahmins got convinced of
the truth. Thereafter the people started ridiculing and denouncing
the Brahmin-brothers and extolled the Śramaṇa monk. At this humi-
liation they planned a plot and proceeded to the cemetery ground to
kill the monk. But some Yaká¹£a caught hold of them. At the request
of Somadeva they were released. Then they gave up the Vedic faith
and accepted the Jaina layman's vows and after their death they were
reborn as celestial beings. Thereafter they were born as Nandana and
NatÄnanda, being the sons of DhÄriṇÄ� and merchant, Samudradatta at
SÄketa and then on account of following the 'sÄgÄradharma' they
became celestial beings and from there they were reborn as Madhu and
Kai tabha, being the sons of HemanÄbha and AmarÄvatÄ« of VinÄ«tÄpuri.
In due course they succeeded the throne. VÄ«rasena of Vaá¸anagara
requisitioned the help of Madhu to ward off the atrocities of a hilly
chief, Bhīma. When Madhu went there to subdue Bhima, he was
enamoured of the beauty of CandrÄbhÄ, the wife of Virasena. He
returned to SÄketa and sent for VÄ«rasena. When VÄ«rasena went there
his wife was kidnapped and put into his harem hy Madhu. She was
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