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306
A CRITICAL STUDY OF PAUMACARIYA峁�
the R膩k峁�asas are introduced.
It narrates that Vis峁噓 once with the help
of Jaya and Vijaya beguiled the chastity of V峁沶d膩, the wife of Daitya
Jalandhara. Then V峁沶da cursed Vi峁ａ箛u to be reborn as a human being
and suffer separation from his wife who would be kidnapped by Jaya
and Vijaya in the form of the R膩k峁�asas. This story is found in the
Sivamah膩purana also (Rudrasa峁僪it盲- Yuddhakhanda, Ch. 23; Bulcke, p.
275). The Ananda R膩m膩ya峁嘺 (1. 4. 82-110) also narrates this episode. We
find further development in the TR (I. 122. 139). It mentions that
Jalandhara was reborn as R膩vana and on account of his previous
enmity with Vis峁噓 he abducted the wife of R膩ma.
One other episode is narrated in the Sivamahapurana (Rudrasa峁僪it膩鈥�
艢峁涐梗峁璱khanda, Ch. 3-4). N膩rada wanted to marry a particular girl but
Vi峁ａ箛u contrived to marry her. Then N膩rada cursed Vi峁ａ箛u to suffer
separation from his wife and cursed two attendants of 艢iva who had
laughed at him to be reborn as R膩vana and Kumbhakarna (Bulcke,
p. 276). The TR (I. 122-139) also contains this episode.
The TR additionally introduces the previous birth of Vibh墨峁�a峁嘺 in
the story of Prat膩pabh膩nu (Supra, Ch. 4. story No. 52).
(4) Influence on Tulasid膩sa :
The Ramacaritam膩nasa was composed by Tulas墨d膩sa in 1574 A.D.
(Vide M.P. Gupta, p. 276). Its sources are various works of
Brahmanical tradition on R膩ma-story and specially it is based on the
Adhyatma R膩m膩ya峁嘺. Tulasid膩sa has completely deified Rama and his
work depicts the cult of R膩mabhakti. There are certain elements in
it which show influence of the tradition of Paumacariya峁�'s R膩ma and
that of the style of the Jaina-carita works.
The following elements reveal the tradition of PCV on the
R膩macarita m盲nnsa. As they had become popular with the Brahamanical
works composed before the TR, hence they should be regarded as
indirectly influenced by the tradition of PCV:-
1. Rama's success among various candidates in the 'svaya峁僾ara'
of S墨t膩 (Supra, Ch. 3.2.E). 2. Exonerating Kaikeyi from the charge
of cruelty by (i) introducing goddess Sarasvati (Supra, Ch. 3.3, B),
(ii) Kaikeyi's implicit repentance twice on the Gitrak奴ta hill for
exiling R膩ma (Supra, Ch. 3.3. C), (iii) clear statement of Muni
Bharadvaja that Kaikey墨 is not at all guilty. It was
It was
the Sarasvat墨
who beguiled her mind (Supra, Ch. 3.3.B) and (iv) N膩rada's advice
and R膩ma's decision to forego kingship for exile. Point No. (iv) is
found only in the interpolated portions of the TR (Supra, Ch. 3.3.B).
Point No. (iii) is not found in the earlier Brahmanical works. It is