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鈥檚 version.
Page 280 of: Paumacariya (critical study)
280 (of 671)
External source: Shodhganga (Repository of Indian theses)
Download the PDF file of the original publication
SOURCES, CONTRIBUTION AND INFLUENCE OF PCV. 251 At the time of demanding boons from Brahm膩, R膩va峁嘺 asks for immor-
tality from all other beings except the human beings, for he is
confident of himself that the human beings can never vanquish him
(7.10.20). Whereas in the PGV R膩vana's meditation to acquire
Bahurup膩vidy膩 is purposeful, for he is not
granted any boon of
immortality or unvanquishableness and again it is felt necessary to
explain the reappearance of his head and limbs. In these circumstances
the episode of R膩va峁嘺's meditation and its disturbance by Angada have
originality in the PCV while into the N-W. version of the VR it has
crept later.
Thus on the whole we find that the PCV bears more similarity
with the Northern recension of the VR and specially with the N-W.
version rather than the Southern recension of the VR as regards either
Does
being influenced by or having exercised its influence on the VR.
it not indicate that the author of the PCV belonged to North
India? As already mentioned above when the VR's critical edition is
complete, we may be able to find out the particular region of North
India to which our author belonged and perhaps it might come as
(The region ranging from Jodhpur
*the Western part of North India.
to Baroch i. e. the area of VR's Western recension).
C. Influence of R膩mop膩khy膩na of Mah膩bh膩rata on PCV.
The description of R膩va峁嘺's palace and Angada's exploring
into it at 68.9-15 in the PCV bears resemblance with that of the
11., Sec. 3F 'Sentiment
M膩h膩bh膩rata at 2.47.1-15 ( See Infra, Ch.
of Humour') It shows that our author
conversant with the
Mah膩bh膩rata. There is Rama-story in the Mah膩bh膩rata. It is titled as
Ramop盲khy膩na. Let us see if it has exercised any influence on the
Paumacariyain
was
In the following points (See Supra, Ch. 3 & 4 for details)
we find some resemblances between the R膩mop膩khy膩na and the R膩ma-
story of PCV.
1. Sita is called the daughter (Atmaj膩) of Janaka but her
mother is not mentioned. 2. Pit膩maha is held responsible though
G膩ndharvi Dundubhi for R膩ma's exile. Thus Kaikey墨 is to some
extent exonerated from the charge (PCV-Rama's exile is voluntary).
3. Kaikey墨 does not mention any specific period of Rama's exile at
the time of demanding a boon. It is at Lank膩 that Dasaratha's
spirit reminds R膩ma that the period of 14 years has completed.
4. No reference to manifestation of any huge form while entering
Lank膩. 5. No references to the severing of imaginary head of
