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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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262
A CRITICAL STUDY OF PAUMAĊARİYA�
Vimalasūri tells us that in the popular Rāmāyaṇa, Rāma is said
to have killed Väli for the cause of Sugriva and Tārā. But according
to the VR Rāma kills Vāli for the cause of Sugrīva and his wife
Rumā who was kidnapped by Vāli. Tārā, the wife of Vali after the
death of her husband voluntarily accept Sugrīva as her husband. The
Rämopākhyāna and the Nrsimhapuraṇa throw some light on this point of
Vimalasūri. In the Rāmopākhyāna (MB, 3. 280) Rumā is not
mentioned and Tārā is referred to as the wife of Vali. Once Vāli
is found to be suspecting the integrity of Tārā when she tries to
prevent him from holding a duel with Sugrīva Though Rāma is in-
formed by Sugrīva, that his wife has been kidnapped by Vāli yet
after the death of Vali it is nowhere mentioned that Sugrīva gets
back any other woman than Tārā. This episode indicates that either
Tārā was formerly the wife of Sugrīva or Sugrīva wanted to make her
his own wife and she had inclination for him. In the Nṛsimhapurāṇa
(Ch. 50), Tārā clearly appears to be the wife of Sugrīva whom she is
restored from Vali. These facts go to prove that Vimalasūri's infor-
mation was based on some such tradition.
All these points show that some of the differences the PCV has with
the VR are supported traditionally not only by Buddhist works but by
Brahmanical works and even by the Adi Rāmāyaṇa itself. It proves that
Vimalasūri was backed by some tradition and he did not merely
brought about changes in the Rāma-story of the Vālmīki Rāmāyaṇa.
2. Jaina as well as Popular Tradition as the Basic Foundation :
The most important point in the PCV is that Rāvana is killed
because of his passion for Sītā.
In the PCV it is depicted that Rāvaṇa brought about his own
annihilation on account of kidnapping Sītā. This motto is outlined
in the PCV in the ending colophon (18.104-105). In the VR Rāma
meets various Munis and promises to annihilate the Rākṣasas. In the
Bālakāṇḍa it is said that Visṇu took birth in the form of Rāma to
annihilate Rāvaṇa. But as the authentic story goes, neither there is
any indication that Rāma is proceeding with the sole aim of annihilating
Rāvaṇa, nor that the Rākṣasas are disturbing the Munis and Rāma
undertakes to annihilate them. The portions, referring to Rāma as
Visṇu's incarnation, Rāma's meeting with the Munis and his promise
to annihilate the Rākṣasas, are all later interpolations. Therefore, only
the ignoble act of kidnapping of Rama's wife hy Rāvana causes the
annihilation of Rāvana at the hands of Rama. Thus the VR in its
original form and the PCV agree as regards this fundamental point of
the Rama-story.

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