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SOURCES, CONTRIBUTION AND INFLUENCE OF PCV. 263 Thus we find that several points of the PCV though somewhat
different from the VR are supported by Adi R膩m膩y峁嘺 and other old
works. It seems that the source of our PCV's R膩ma-story was
some old tradition, somewhat other than the VR in its present inflated
form. For the point is how Vimalas奴ri knew that the things alleged
as unbelievable and the lies found in the popular R膩m膩ya峁嘺, did not
form the part of the true Rama-story? There must have been some
basis on the ground of that he criticised such elements. It is improbable
that Vimalas奴ri would have come across some version of Adi R膩m膩ya峁嘺
so late as the 5th century A.D. or he would have been able to distinguish
between the original and the interpolated portions when the VR had
been so much inflated by that time. Therefore, the basis of his story
could not have been other than the Jaina tradition and some popular
tradition also written or oral. The earliest evidence of the Jaina tradition
can be traced in the Tiloyapa峁囜箾atti, Samav膩y膩nga and the Sth膩n膩峁単a. We
have already discussed above in the beginning that the 'series of
names' contained in these works were the basis of the Rama-story
of Paumacariya峁僲 as pointed out by our author. The Tiloyapa峁囜箛atti is
composed after the beginning of Christian era though it contains many
things based on old tradition. The date of Sth膩n膩峁単a and Samav膩y膩nga
fall prior to the beginning of Christian era they are the third and
the fourth Angas of the cononical literature and are principal works
of the Jaina Agama. Dr. Jacobi speaks of the great age of the
Augas and Prof. J. Charpentier trusts it (Uttara, Int. p. 25). Dr.
Winternitz (HIL, vol. II p. 442) quotes Weber and says that the
Samav膩y膩峁単a in its present form is either a late work or that it contains
some portions of later date. Prof. J. Charpentier meets the general
criticism of Weber. He (Opp. Cit, p. 32) says that in certain cases
interpolation are there but the original dates back from the 3rd
century B. C. to the beginning of our era. Therefore, we can say
that most probably the tradition of R膩ma-story was present with the
Jainas during the 3rd cent. B. C., a date which coincides with the
composition of the Adi R膩m膩ya峁嘺 by Valmiki. Dr. Bulcke after exa-
mininig the arguments of various scholars-A Schlegel, G. Gorressio,
H. Jacobi, A. A. Macdonell, A. B. Keith and M. Winternitz, who
assign different dates to the composition of 膧di R膩m膩ya峁嘺 ranging from
12th cent. B. C. to the 3rd century B. C. (See Bulcke, p. 37) holds that
Adi R膩m膩ya峁嘺 was composed in 3rd century B. C.
Further Dr. Bulcke holds that the main story of the whole VR has
historical basis and there should be no doubt about it
(See Bulcke, p. 113). The Adi R膩m膩ya峁嘺 of Valmiki which contained the
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