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.
Page 98 of: Paumacariya (critical study)
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External source: Shodhganga (Repository of Indian theses)
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COMPARATIVE STUDY OF THE RĀMA-STORY 69 Mārica though first unwilling to help, later on advises Rāvaṇa to send
Surpanakhā and ascertain whether Sītā has any affection for him.
Surpanakhā goes to the Citrakūta garden where Rāma and Sītā are
sojourning. She in the disguise of an old lady-gardener enquires from
Sītā and comes back with a report that Sītā is very faithful to her
husband and cannot be seduced at all (68. 115-182). Considering the
report a lie, Rāvaṇa himself driving in his Puṣpaka-vimāna goes there
along with Mārīca. The latter transforms himself into a golden deer and
dupes Rāma. Lakṣmaṇa is not there at that time (68. 199). The MP
also agrees with this account. In it Surpanakhā is called Candanahī.
She goes there in the disguise of a Kañcukī and pretends herself to be
mother of (71. 19) the gardener.
D. Forcible removal of Sītā by Rāvaṇa to Laṃkā :
According to the PCV when Sītā is left alone with Jatayu, Rāvaṇa
removes her by force. He overpowers the vulture and flees away taking
her in his Puspaka-vimāna (44. 39-42). Khecara Ratnajaṭin obstructs
the passage of Rāvana and tries to rescue Sītā, but Rāvaṇa nullifies the
power of the Vidyas of that Khecara as a result of which the latter falls
down on the Kambudvipa (45. 32). On the way Rāvaṇa implores Sītā
vow¹ of not using
to become his wife but she rebukes him (46. 1-10). He reaches Lankā,
puts Sītā in the Devaramaṇa Park and himself goes to his palace
Mandodari requests
(46. 15). He deputes Mandodarī to persuade Sītā.
Rāvana to use force but the latter tells her of his
force on any unwilling woman. Mandodari fails to persuade Sītā.
Then Rāvana himself tries to seduce Sītā first by putting allurements
before her and then by conjuring dreadful and monstrous beasts and
hobgoblins. But Sītā is firm. Vibhīṣaṇa is unable to see her plight.
He admonishes Rāvanā. But the latter is adamant, and arranges for
Sītā's abode under the Aśoka grove of Padma-udyāna. He sends his
maid-servants to seduce Sītā but all in vain.
According to the VR, when Sīta is left alone, Rāvaṇa approaches
her in the disguise of a Parivrājaka (3.46,2) and talks a while with her.
He asks her to become his wife. She condemns her for his malicious
intentions. He resumes his real form and forcibly takes her away in
his chariot (3.49.16). He cuts off the limbs of the intervening Jaṭāyu
(3.51.42). During his flight Sītā drops her upper garment and some
ornaments when she observes five monkeys sitting on a hill (3.54.2).
1. He took his vow when he paid homage to Muni Anantavirya (14. 153).
