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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610
A CRITICAL STUDY OF PAUMACARIYA�
rainbow, foam or bubble. She
established in quietude. Inspite
rooted unrest in life which is like
blames her own karmas. She is
of Rama's request to her to continue worldly life, she renounces it.
At 108.23f Hanu is led to the feeling of detachment on observing
the dark sky devoid of any splendour in absence of stars and moon.
He realises that death is all pervading, that men are taken
in a trap laid by women as the elephants are entrapped by she-
elephants. The world is like a fruit of Kimpāka seemingly beautiful
but bitter in taste¹.
At 113.44-52 Rāma realises his folly when he recovers from
madness which was rooted in the delusion of excessive affection for
Lakṣmaṇa. He at once realises the falseness of human relations and gets
enlightened. The feeling of 'nirveda' intensifies and he renounces
the world.
even a
There are several spots where a defeat (13.44-47) or
triumph (4.49-51) and a sense of despair (75.80-82; 82.12) or frustra-
tion at the unholy human nature (39.96; 105.108) leads to the feeling
of nirveda. The scenes at such spots finally gives an effect of quietude
though the sentiment is not gradually and elaborately worked out.
The poet seems to be quite at home in working out the sentiment
of quietude. It is here that he has poured out the striking similes and
metaphors.
Figures of Speech
The work is resplendant with Upamās (similes) and Rupakas
(metaphors). Those occurring in the preceding section have been
already pointed out. Some other striking similes and metaphors as
well as fancies can be noted as follows :
Upama: The head that is not devoted to the religion is like the
covering of a coconut (1.20) and the tongue that does not praise
religion is only a knife having the sharp edge of evil speech (1.25).
Añjanā in her anguish is like a lotus struck with snow-fall (16.59),
1. महिलाकरेणुयाणं, लुद्धो घरवारिनियल पडिबद्धो �
अणुह� तत्थ दुक्खं, पुरिसग वम्महासत्त� �
पासे� पंजरेर� �, बज्झन्ति चउप्पय� � पक्खी � �
[mahilākareṇuyāṇa�, luddho gharavāriniyala paḍibaddho |
aṇuhava tattha dukkha�, purisaga vammahāsatto ||
pāseṇa paṃjareraṇa ya, bajjhanti cauppayā ya pakkhī ya |
] ze gazqiatoi, azı gfear fsføreafa 11
किंपाग फलसरिच्छ�, भोगा पमुह� हवन्ति गुणमहुरा �
ते चे� � परिणाम�, जायन्त� विसमविससरिसा ।। १०�.२६-३१
[kiṃpāga phalasaricchā, bhogā pamuhe havanti guṇamahurā |
te ceva u pariṇāme, jāyanti visamavisasarisā || 108.26-31
]
