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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330
A CRITICAL STUDY OF PAUMACARIYA�
The PCV refers to Canḍālas (26. 64) and grants them the right of
attaining deliverance. Kautilya lays down that they should live in the
vicinity of the cemetery grounds (2. 4. 31).
Caste-flexibility:-The professional (caste) rigidity was not observed
in its extremity as there are instances of persons following the pursuits
of other castes. Vaivasvat as the name indicates was a Brahmin who
was a teacher of archery (25. 18). Under him thousands of pupils from
various parts of India received training in the science of archery.
Bhargava is referred to as an adept in archery (isatthāgamakusalo 77.
83) and his son Śrīvardhita was a valorous fighter. His (viṇṇāṇalāghava)
academic attainments were so high that he was made the king of
Potanapura by Kararuha, the ruler of Puspavatīrṇanagara (77. 75-88).
Rudrabhūti, a notorious Brahmin became the chief of the Kāgonanda
tribe of the Vindhya forest (34.37). Brāhmaṇa Indhana and Pallava are
mentioned to be following the pursuits of a farmer (58.4). Madhupingala,
a Purohita son, after having eloped with a princess lived on the
profession of a wood-gatherer (26. 9). All these instance indicate that
the Brāhmaṇas followed other pursuits also. Mere receiving of gifts
and begging alms would not have fulfilled the necessities of the
Brahmins, hence they took to other professions also. These types of
Brahmins are called as Kṣatra-brahmins and Vaisya-brahmins in the
Dharmaśāstras¹ and Manu has openly sanctioned that Brahmins can, if
the circumstances so require, live by the means of a Kṣatriya or
Kṛṣigorakṣam (10. 81-83).
Atmaśreyas, a gṛhapati's son ( i. e. Vaiśya) was on account of
his idleness expelled from his house. He obtained a medical ring and
with the help of it he earned his livelihood. He cured a queen and
acquired great favour from the king (48. 90). Anka whose caste is not
mentioned (but not Brāhmin or Kṣatriya) was expelled from his home
town by the people. He then lived on the profession of a wood-gatherer
but later on his friend king Acala made him the ruler of Śrāvasti
88. 18; 22, 34).
These are the literary evidences which indicate flexibility in
following the professions of other castes. How far it was true in actual
life of the society of our period can be corroborated by the inscriptional
evidences of the Vākātaka-Cupta-age. It is recorded that Brāhmaṇas
became rulers, entered army, followed trade, worked as architects
and goverment servants. Kṣatriyas followed commercial and industrial
pursuits also. These are the cases of accepting those professions
1. Histary of Dharmaśāstras, Vol. II, Pt. VI, p 130
