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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344
A CRITICAL STUDY OF PAUMACARIYA�
Manoramā was solemnised when a long time had passed after his
return from Lankā (Ch.90). It shows that in cases of rulers, the PCV
does not refer to any child-marriage.
Other factors-Prophecies and political motives also played an
important part in bringing about marital-alliances. Rama's marriage
with the daughters of Gandharva (51.15-17), Lakṣmaṇa's with Visalyā
(64.18) and Cakravartin Hariṣena's with Madanāvalī were performed
in accordance with the prophecies.
It was on account of political considerations that the defeated
kings married their daughters to the conquerors. Thus king Simhodara
of Ujjeni married his daughters to Lakṣmaṇa (33 139). Vijayaratha,
the son of king Ativīrya married his sisters, Ratimālā and Vijayasundarī
to Lakṣmaṇa and Bharata respectively (38.1,7). Similar were the cases
of the Vidyadharas, Vānaras and the Rākṣasas. Defeated Vidyādhara
king Samudra married his four daughters to Lakṣmaṇa (54.42).
Discomfited (kṣatriya king), Maruta married his daughter to Rāvaṇa
(11.100). Vidyadhara king Indra was advised by his father to marry
his daughter to Rāvana for the same political reason (12.78). Routed
king Varuṇa married his daughter to Hanumat (19.32). King
Vajrakarṇa of Dasapura offered his daughters to Lakṣmaṇa because
he was rescued by Lakṣmaṇa from the tyrrany of king, Simhodara
(33.138).
Site of Marriage cermoney:—Generally marriages were solemnised at
the residences of the brides. It did not matter whether one hailed from
the Aryan (Kṣatriya 28.130; 21. 44; 24. 33), Vānara (6.217; 19. 40)
or the Rākṣasa family. (8. 56, 62; 12 8). Among the Rākṣasas marriages
were performed at the residences of the bridegrooms also (8. 9; 7. 75)¹.
Sometimes the marriage was performed at quite a different place.
The marriage of Añjanā and Pavanañjaya took place on the banks.
of the Mānasa lake (15. 40). Rāma and Lakṣmaṇa during their exile
married various girls at Lanka, though they belonged to different
places (77. 51). The PCV reveals that marriages were performed at
auspicious time (nakkhatte sohaṇe 5. 27; sunakkhatta-karaṇalaggammi
15. 95),
Other Jaina literary sources corroborate the fact that sometimes
marriages were solemnised at the residences of bridegrooms also.
Potṭila's marriage with Teyaliputta (Nāyā, 14. p. 149) and that of
Mahābala with eight princesses are such examples.
1. This custom is still privalent among the Gonds. Vide Nāyaku. Ca, p, xxvii
2. Bhagavati Sutta 11. 11. 430 See Nayaku. Ca, 1. 17. 1 and 5. 2,13-14.
