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鈥檚 version.
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COMPARATIVE STUDY OF THE RAMA-STORY 57 to do as Bharata and the elders want him to. At this stage the gods.
are perturbed for they suspect that R膩ma might return to Ayodhy膩 and
thus the mission might fail. R膩ma perceives it. He asks Bharata to
accept the crown. Bharata obediently accepts his brother's command
(2. 306-7). R膩ma then gives away his sandals to Bharata (2. 315-316).
Kaikeyi is said to be repenting in her heart for her deeds when she
sees R膩ma on the Citrak奴峁璦 hill. When the messenger of Janaka
arrives there, Kaikeyi虏 again laments over her mistakes.
The PCR (31-33. 40) agrees with the PCV. Vasudevahindi refers to
the efforts of Bharata and Kaikeyi to call back Rama. Further it
follows the VR, but it does not mention Guha, Bharadv膩ja, V膩lm墨ki and
the Citrak奴ta hill. Here Bharata and his mother go to call back R膩ma.
R膩ma consoles Bharata's mother but does not accept her request. He
further advises Bharata not to censure his mother. The PCS follows the
PCR. It also mentions that Bharata's desire for renouncing the world
is again disapproved by Dasaratha. Bharata goes of his own accord to
bring back R膩ma (24. 7. 9). Kaikey墨 follows him but she does not
speak anything to R膩ma. On the other hand the poet depicts her as a
jealous character who goes there to assert that the former decision of
R膩ma's exile should hold (峁嘺峁� bha峁嘺i Bharahu tuhu峁� 膩u va峁嘺v膩sahi峁�
R膩hau j膩u j膩u 24.9.8). The TSP follows the PCV. It states also that
Dasaratha (IV. p. 213) sends his officers to bring back R膩ma but R膩ma
does not return Then Kaikey墨 takes permission of Dasaratha and goes
along with the ministers and Bharata to call back R膩ma (IV. p. 215).
Dasaratha renounces the world after the returning' of Bharata. The
RPS follows the PCR, but mentions the name of the river as B膩hu in
place of Gambh墨r膩 (p. 99).
According to the UP of Gunabhadra, R膩ma, once during the
spring season, sojourns for some days at the Citrak奴ta garden along
with his wife Sit盲 (68. 126). Puspadanta follows Gu峁嚹乥hadra (MP,
71, 11, 16). There is no exile of R膩ma.
In the Adhyatma R膩m膩ya峁嘺, Kaikey墨 is remorseful of her malicious
(2. 9. 56) designs which were aroused in her heart by her own folly and
illusion. She requests R膩ma sojourning at the Citrak奴ta hill to pardon
her (Krta峁� maya du峁ａ弓adhiy膩 m膩y膩mohitacetas膩; K峁asva mama
daur膩tmyam k峁m膩s膩r膩 hi sadhava岣�). R膩ma consoles her by informing
1. 'Lakhi Siya sahita sarala dou bh膩i ku峁璱la r膩ni pachit膩ni agah膩i.
Avani Jamahi j膩cati Kaike墨, mahi na bicu bidhi micu na de铆-2. 252.
鈥楪arai gal膩ni ku峁璱la Kaikey墨, k膩hi kahai kehi d奴峁n u dei-2. 273.
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