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B. Influenc of Valmiki Ramayana and Paumacariya's Counter Influence on the Valmiki Ramayana Vimalasuri's Acquaintance with the Valmiki Ramayana: Vimalasuri emphasises the point how he was inspired to compose Paumacariyam. His inspiration is expressed through king Srenika. He entertains some doubts in the story popular in the 'loyasattha' i. e. lokasastra (Paumacariya, 2.105-107). He feels that the popular Ramayana which contains many inconsistencies is composed by liars (Paumacariya, 2.116-117). He approaches Gautama, the first Ganadhara of lord Mahavira and requests him to narrate the true story of Padma (Paumacariya, 3.3). The unbelievable elements incorporated in the popular Ramayana are mentioned by the author. Thoy are (Paumacariya, 2.105-117; 3.8-13) as follows:were far A. Rama killed a golden deer. B. Rama stealthily assassinated. Vali for the cause of Sugriva and Sutara. C. The Vanaras were monkeys. D. The monkeys built a bridge. E. The monkeys. fought and killed the Raksasa warriors though the latter superior in valour. F. The celestial Indra was imprisoned and was taken over to Lanka. G. The Raksasas used to take flesh and wine. H. Kumbhakarna, brother of Ravana slumbered continuously for six months. He never woke before that period, even if, elephants trampled over his body or ears were filled with (boiling) oil measuring many pots or drums were beaten sounding very loudly. On being tormented by severe hunger, he used to swallow elephants, buffaloes, human beings and the Suras (Devas). The earliest work which contains all these inconsistencies as alleged by our author, is the Valmiki Ramayana. The following portions of the Valmiki Ramayana contain the respective inconsistencies:- (A) 3.42-44 (B) 4.8-26 (C) 5.10.54; 5.33; 6.4.63-67 (D) 6.23. (E) 6.40, 43-44, 52-56, 59, 69-70, 77, 82, 93, 96-99 (F) 7.29-

SOURCES, CONTRIBUTION AND INFLUENCE OF Paumacariya 235 30 (G) 2.116.11-12; 3.2.13-14; 3.19.19-20; 3.38.3; 5.22.9; 7.10.37 (H) 6.60.31-63; 6.61.27. Only the point No. B is at some variance. According to the Valmiki Ramayana Rama killed Vali for restoring Sugriva to his original political status and for recovering his wife Ruma who had been kidnapped by Vali. Afterwards Vali's wife, Tara accepted Sugriva as her husband. So to say, Rama killed Vali for the cause of Sugriva, not for that the of Tara. Still the presence of the above mentioned topics in the Valmiki Ramayana proves that Vimalasuri was well-acquainted with the story of Valmiki Ramayana 2. Elements of Agreement Between Valmiki Ramayana and Paumacariyam: A comparative study of the Paumacariya and the Valmiki Ramayana reveals that in its outline the Rama-story is similar in both the works, but in details there are many differences. The following elements of the Paumacariya, which form the outline of the Rama-story are in agreement with those of the Valmiki Ramayana: Dasaratha, king of Ayodhya had of his three queens-Aparajita (Kausalya), Sumitra and Kaikeyi-four sons, namely Rama (Padma), Laksmana, Bharata and Satrughna. Rama married Sita in a 'svayamvara'. Kaikeyi on the strength of a boon installed her son Bharata on the throne of Ayodhya as a consequence of that Rama along with Sita and Laksmana went into exile. Bharata tried in vain to persuade Rama to return and accept the crown of Ayodhya. Rama in his exile sojourned in the Dandaka forest. There the sister of Ravana approached him with a proposal of marriage. but he rejected her offer. Then she manoeuvred to excite Ravana to take revenge upon Rama. Ravana, on getting enamoured of the beauty of Sita, kidnapped her by fraud and kept her at Lanka. Vibhisana attempted in vain to get Sita released from Ravana. Rama helped Sugriva in recovering his wife and won him as his ally. At the instance of Sugriva, Hanuman went to Lanka and brought the news of Sita and her braid-jewel. Rama with the help of Sugriva and the latter's army invaded Laika. In the battle Laksmana got wounded by the Sakti hurled by Ravana, but he duly got cured Ultimately Ravana was killed in the battle. Rama, Sita and Laksmana returned home. On account of public scandal Rama exiled Sita. She gave birth to Lava(na) and (An)kusa. Finally she proved her purity by undergoing an ordeal. 3. Point of Difference : As regards the details of the Rama-story there are numerous differences between the Paumacariya and the Valmiki Ramayana They have been dealt

236 A CRITICAL STUDY OF PAUMACARIYAM with systematically in the preceding chapters. Here we shall summarise them for the sake of clarity. All these differences can be arranged under four categories as follows: -- (a) Points of alteration: 1. Paumacariya-Narada hears the prophecy made by Sagaravidhi and learns about the plot of Vibhisana to assassinate Dasaratha for saving Ravana who is destined to be killed at the hands of the would-be son of Dasaratha. He goes to Dasaratha and alerts him for safety. Valmiki Ramayana Anaranya cursed Ravana that he would be killed by Rama (7. 19. 30). 2. Paumacariya-Jatayu (a bird) is entrusted to Sita by certain monks, for protection. Valmiki Ramayana-Jatayu offers to help Rama. 3. Paumacariya- Sambuka, the son of Candranakha is killed by Laksamana. Valmiki Ramayana- Sambuka is a Sudra. He is killed by Rama because a Sudra was not entitled to observe penances. 4. Paumacariya-Kharadusana is the husband of Candranakha, the sister of Ravana Valmiki Ramayana-Khara is brother of Surpanakha and Dusana is the chief of the army of Khara (3.22. 7). At 3. 17. 22 both are mentioned as her brothers. 5. Paumacariya-Viradhita, a Vidyadhara prince of Fatalamkarapura assissted Laksmana in killing Kharadusana and took Rama and Laksmana to a safe place. VRViradha, a Raksasa who had snatched away Sita, was killed by Rama and Laksmana. 6. Paumacariya-Ratnajatin of Kambudvipa obstructed Ravana from kidnapping Sita, but he was overpowered by Ravana. Valmiki Ramayana-Suparsva obstructed Ravana, but ultimately he gave the way. 7. Paumacariya-Angada is the son of Tara by Sugriva. Valmiki Ramayana-Angada is the son of Tara by Vali. 8. Paumacariya-Sugriva was at hostility with sham Sugriva for his wife Tara. He was turned out of his city by his ministers (Vali had voluntarily renounced the world in favour of his brother, Sugriva). Valmiki Ramayana-Vali is at hostility with Asura Mayavin for a certain woman. Vali kidnaps Sugriva's wife and turns him out of his city. 9. Paumacariya-Sugriva is in search of Rama for seeking his help. Valmiki Ramayana-Rama is in search of Sugriva. IO. Paumacariya-Ratnajatin of Kambudvipa informs Sugriva that Ravana has kidnapped Sita. VRKabandha, a Raksasa is killed by Rama. He also advised Rama to go to Sugriva for the recovery of Sita. Sampati informed Hanuman of the kidnapper of Sita. 11. Paumacariya-Laksmana's test is taken for his fitness in killing Ravana. Valmiki Ramayana-Rama's test is taken for his fitness in killing Vali. 12. Paumacariya-Hanuman is sent as an envoy to reconcile with Ravana. VRHanuman is sent to discover Sita, Angada is sent to give a final warning to Ravana. 13. Paumacariya-Hanuman meets king Gandharva of Dadhimukha island and sends him along with his daughters to Rama. Valmiki Ramayana-Dadhimukha, maternal uncle of Sugriva and a gardner of Madhuvana fights

SOURCES, CONTRIBUTION AND INFLUENCE Of pcv. 237 with Hanuman and reports the mischief of Hanuman to Sugriva. 14. Paumacariya Mandodari requests Ravana to use force on Sita. Valmiki Ramayana-Mahaparsva requests Ravana to use force. 15. Paumacariya-Hanu intervenes when Mandodari tries to beat Sita. Valmiki Ramayana-Dhanyamalini (at another place Mandodari) intervenes when Ravana tries to beat Sita. 16. Paumacariya Celestial Garudadhipati helps Bhamandala and Sugriva in getting released from the snake-nooses in the battlefield. VRGaruda or Suparna releases Rama and Laksmana from the snakenooses. 17. Paumacariya-Kumbhakarna captures Hanuman in the battle. Valmiki Ramayana-Kumbhakarna captures Sugriva. 18. Paumacariya-Angada helps Hanuman in getting released from Kumbhakarna. Valmiki Ramayana Hanuman thinks of helping Sugriva to get him released from the captivity of Kumbhakarna. 19. Paumacariya-Ravana acquires Bahurupavidya for becoming unconquerable. Valmiki Ramayana-Indrajit performs a sacrifice for becoming unconquerable. 20. Paumacariya-Narada delivers the message of Aparajita's agony and requests Rama to return to Ayodhya. VRDasaratha's spirit and God Mahendra advise Rama to return to Ayodhya to assuage the agony of his mothers. 21. Paumacariya-King Vajrajangha gives shelter to abandoned Sita. Valmiki Ramayana-Muni Valmiki gives shelter to her. 22. Paumacariya-Satrughna kills Lavana, defeats Madhu and usurps his kingdom of Mathura. Valmiki Ramayana-Satrughna kills Lavana to make the hermits immune from his atrocities. 23. Paumacariya-Fire-ordeal of Sita takes place after her banishment. Valmiki Ramayana-It takes place at Lanka immediately after the death of Ravana. The points given below are from the side stories forming an essential part of the Rama-story. .. Ravana-Carita and Hanumat's Story:-1. Paumacariya-The seniority of the sons of Raksasa Sukesa of Lanka is Malin, Sumalin, and Malyavanta. Valmiki Ramayana-The seniority is Malyavanta, Sumalin and Malin. 2. Paumacariya-Sundari is the wife of Sumalin. Valmiki Ramayana-She is the wife of Malyavanta. 3. Paumacariya-Ravana is the grandson of Sumalin. Valmiki Ramayana-He is the son of a daughter of Sumalin. 4. PCVRavana observes the splendour of Vaisravana and on being informed of the ancient glory of his own family by Kekasi, he undertakes to acquire Vidyas. Valmiki Ramayana-Kekasi observes splendour and advises Ravana to acquire Vidyas. Paumacariya - Candranakha is abducted by Kharadusana. Ravana is prevented by Mandodari from killing Kharadusana. Ravana's daughter, Manorama is married to Madhu of Mathura. Valmiki Ramayana-Kumbhinasi, the cousin sister of Ravana is abducted by Raksasa Madhu of Madhupura. Ravana is prevented by Kumbhinasi from killing Madhu, Surpanakha is married to 5. -

238 A CRITICAL STUDY OF PAUMACARIYAM Danavendra Vidyujjihva. 6. Paumacariya-Vidyadhara king Indra is captured by Ravana and is set free at the request of the former's father, a monk. Valmiki Ramayana-God Indra is captured by Meghanada and is set free at the request of Prajapati. 7. Paumacariya-Ravana obtained Amoghavijaya Sakti from Dharanendra on the Kailasa mountain and he acquired Candrahasa sword prior to his marriage with Mandodari, the daughter of Maya. Valmiki Ramayana-Amoghavijaya Sakti was presented to Ravana by the father of Mandodari while Candrahasa sword by God Sankara on the Kailasa mountain. 8. Paumacariya-Hanu in his babyhood falls down on a rock. It crumbles to pieces so he is named Srisaila. He is named Hanu for he was brought up at Hanuruhapura. Valmiki Ramayana-When he falls down on a rock, his jaw gets broken so he is named Hanu (b) Deviating Points: - 1. One boon is granted to Kaikeyi (Valmiki Ramayana-Two boons). 2. Satrughna is the son of Kaikeyi (Valmiki Ramayana of Sumitra). 3. Rama's preceptor is Airakucchi (Valmiki Ramayana-Vasistha, Visvamitra and Sudhanva). 4. Janaka's brother is Kanaka (Valmiki Ramayana-Kusadhvaja). 5 Sita is born of the womb of the wife of Janaka (Valmiki Ramayana-divine birth from land). 6. Narada's manipulation causes Vidyadhara Candragati to compel Janaka to put the bow as the test for Sita's 'svayamvara' (VRdivine origin of the bow and Janaka puts it voluntarily). 7. In the Paumacariya Laksmana and Satrughna do not marry any girl belonging to the great family of Janaka, 8. Bharata is at Ayodhya when Dasaratha proposes to crown Rama (Valmiki Ramayana-He is not there). 9. Kaikeyi's demand for crowning Bharata is backed by a mother's love to detain her son with her and to escape separation from her husband and son (Valmiki Ramayana-by jealousy and selfishness). 10. During his exile-journey Rama ameliorates the sufferings of various kings, devotees of Jainism (Valmiki Ramayana-The sole purpose is to annihilate the Raksasas who destory the Yajnas of munis). 11. Jatayu is a bird (Valmiki Ramayana-It talks like a human being). 12. Vali renounces the world (Valmiki Ramayana-Vali is at quarrel with Sugriva). 13. Hanu is the son-in-law of Sugriva as well as of Ravana's sister (Valmiki Ramayana-Hanu is the minister of Sugriva. He is in no way related to Ravana's family). 14. Lankasundari is the daughter of the Raksasa-guard of the fort of Lanka (Valmiki Ramayana-She is the deity of the city itself). 15. Samudra is a king (Valmiki Ramayana-the sea itself in the form of a deity). 16. Visalya is a lady surgeon, sister of Dronamegha (Valmiki Ramayana-It is a medicinal herb growing on the Drona mountain whose peak is brought by Hanuman). 17. Raksasas such as Kumbhakarna, Indrajit etc. renounce the world

ROURCES, CONTRIBUTION AND INFLUENCE OF Paumacariya 239 (Valmiki Ramayana-All are killed). 18. Rama, Laksmana, Sugriva, Hanuman etc. accept Jina-diiksa (Valmiki Ramayana-All enter divinity). 19. The Raksasas and the Vanaras are some human races (Valmiki Ramayana-They are semi-divine beings, the former as demons and the latter as monkeys). is a Ravana-carita and Hanumat's story:-1. Paumacariya-The story of Indra, his Lokapalas, killing of Mali by Indra, fleeing of Malyavanta to Patala karapura etc. are realistic. (Valmiki Ramayana-All mythological). 2. Paumacariya-Hemavati, wife of Maya is a Vidyadhari. (Valmiki Ramayana-Hema nymph). 3. Paumacariya-Kumbhakarna is religious. (VRKumbhakarna is of diabolic character). 4. Paumacariya-Monk Vali humiliates Ravana on the Kailasa. (Valmiki Ramayana-Sankara, the God humiliates Ravana). 5. Paumacariya-Animal sacrifice of Marutta is stopped by Ravana, (Valmiki Ramayana-It is left undisturbed by Ravana). 6. Paumacariya-King of Mahesvara is captured by Ravana. (Valmiki Ramayana-Mahesvara king captures Ravana). 7. Paumacariya-Uprambha's love proposal is rejected by Ravana (VRRavana rapes Rambha, a nymph). 8. Paumacariya-Ravana takes a vow not to have sexual relations with any unwilling woman. (VRNalakubara curses Ravana for the same). 9. Paumacariya-Anjana is a Vidyadhari. (Valmiki Ramayana-Anjana is a nymph); 10. Paumacariya-Vali, Sugriva and Hanu's birth is natural and quite human. (Valmiki Ramayana states their divine origin). (c) Elements Absent: The following points of the Rama-story of the Valmiki Ramayana are not found in the Paumacariya 1. Asvamedha and Putresti Yajna of Dasaratha. 2. Rama as incarnation of Visnu to bring about an end of the Raksasas. Rama's brothers as the (Amsas) parts of Visnu. 3. Protection of the Yajna of Visvamitra and many Puranic intervening stories of the 1st and the 7th Kanda. 4. Deva-Asura battle and Dasaratha's association with it. 5. Giving of sandals to Bharata by Rama. 6. Atrocities of Raksasas to disturb the Rsis performing austerities. 7. Disfiguring of Surpanakha 8. Golden deer. 9. Magnifying of his body by Hanu, his jumping across the sea, his conversation with Mainaka mountain and his entering into the mouth of Surasa Raksasi. 10. Hanu's assuming the form like a while entering Lanka. 11. Igniting the tail of Hanu and setting fire on Lanka. 12. Construction of a bridge across the sea (by the monkeys). 13. Conjuring up of an illusory severed head of Rama and the bow of Rama. 14. Killing of illusory Sita. 15. Bringing of the mountain by Hanu. 16. Bringing cat

240 A CRITICAL STUDY OF PAUMACARIYAM all the dead monkeys to life by God Mahendra. 17. Rama's horsesacrifice. 18. Splitting up of the earth and Sita's entry into it. 19. Granting of the boon of immortality by Brahma to Ravana. 20. Deluding of the mind of Kumbhakarna by Sarasvati and fotmer's demand from Brahma of a boon for sleeping in slumber. (d) New elements: 1. 'Svayamvara' of Kaikeyi and driving the war-chariot of Drsaratha by her. 2. Bhamandala as brother of Sita his abduction by a Vidyadhara. 3. Sita's betrothal with Rama for the latter's valour in defeating the Anaryas. 4. Sita's 'svayamvara' in the presence of various candidates. 5. Another 'svayamvara' for Bharata. 6. Rama's voluntary exile. 7. Kaikeyi's attempt to call back Rama from exile. 8. Rama and Laksmana's marriages with various girls. 9. Conjuring up of divine colony called Ramapuri by a Yaksa. 10. Ativirya's hostility with Bharata and the defeat of the former at the hands of Rama. 11. Ravana's request to to Mandodari to persuade Sita to accept him as her husband. 12. Episode of sham Sugriva. 13. Overpowering of Mahendraraja by Hanu. 14. Rama's messages. to Bhamandala for securing his assistance and the latter's help to Rama in fighting against Ravana 15. Ravana's proposal for peace treaty with Rama. 16. Ravana's intention of returning Sita after defeating Rama. 17. Vibhisana's attempt to commit suicide at the time of the death of Ravana. 18. Numerous wives of Rama and Laksmana. 19. Renouncement of the world by Bharata and Kaikeyi. 20. Many sons of Rama and Laksmana. 21. Marriage of Sita's sons, their 'digvijaya' and battle with Rama and Laksmana. 22. Some additional details about the ancestral history of the Raksasas and the 23. Hanu's several marriages and his progeny. The above analysis reveals that the Rama-story of the Paumacariya, in its outline, agrees with that of the Valmiki Ramayana, but in details there are generally many differences. 4. Obvious influence of Valmiki Ramayana on Paumacariyam: Despite these differences with the Valmiki Ramayana, we have certain evidences to prove that Vimalasuri was well-acquainted not only with the story of the Valmiki Ramayana but even with the text of the Valmiki Ramayana This conclusion is based upon certain elements of the Paumacariya, which reveal a strong influence of the Valmiki Ramayana on them in the form of adopting very popular proper names, of having basic similarities in some points, of creeping in of some elements sub-consciously, of having striking resemblances in the

SOURCES, CONTRIBUTION AND INFLUENCE OF Paumacariya 241 planning of some episodes and of having used words and phrases on identical situations. (i) Some proper names which were very popular in the Valmiki Ramayana could not be foresaken by Vimalasuri though they sound. peculiar in tne Paumacariya Aparajita's son is named Padma but he is addressed as Rama also and that too for many times more than Padma. Further he is called Raghava, Raghunatha, Raghuttama and Raghupati, though for a very few times. Anangalavana and Madanankusa are the birth-names of the sons of Rama, but these names occur four and five times respectively, whereas Lavana and Ankusa for 37 and 49 times and Kusa for 21 and 6 times respectively. Bhanukarna is often called Kumbhakarna. Hanu and Srisaila are the two names of Hanuman but he is often called Maruti, Pavanaputra, Pavanasuta, Pavanatanaya, Vayukumara, Marutsuta and Marutnandana. He is called Plavaga and Kapi also. His speed is compared with a fiery gale (candanilasarisajavo 52.28). and Hanu's father Pavananjaya is called Pavanagati, Pavanavega Pavana also. The name Anjanasundari occurs thrice only whereas Anjana for many times. Sugriva is called Kapivrsabha also though once only (48.33). Sutara, wife of Sugriva is addressed as Tara also. Vidyadhara Maya, the father-in-law of Ravana, is twice addressed as Maya-Danava (75.7; 77.66). Ravana is a Vidyadhara Raksasa but at 69.10 he is called Danujendra (Danuinda). caras. The Raksasas are sometimes called as, Nisacaras and RajaniIndra is a Vidyadhara king, but he is often called as Surapati, Suradhipa, Surendra, Suranatha and Sakra and his army as Surasainya and Suranika (Chs. 12-13). Sahasagati who claims Tara is a Vidyadhara, but he is called Duttha-mayavi-danava also (10.3; 46.13). (In the Valmiki Ramayana a certain Mayavi Danava had enmity with Vali for a certain woman). (ii) Certain points of some episodes have basic similarity in both the works:The way Kaikasi became the wife of the father of Ravana. 16

242 A CRITICAL STUDY OF PAUMACARIYAM The prophecy about the nature and the traits of Ravana and his brothers. Encouragement to Ravana by Sumalin to from Vaisravana. reoccupy Lanka The killing of Sumalin in the battle between Ravana and Indra. The particular number 14000 of the soldiers of Khara. Exposing of the Vanara prisoners to hellish tortures by Vidya< dhara Lokapala Yama and the description of the Vaitarani river (8.232-233) (Valmiki Ramayana-Description of the punishments inflicted upon the denizens of hell by Yama, Lord of Death and the description of the Vaitarani river). The occasion in both the works is of Ravana's attack on Lord Yama. The lord of the Yaksas offered Rama and Sita some presents on the occasion of latter's departure from Ramapuri (VRAnusuya's presents to Sita while her departure from the Asrama). Hanu offered to take Sita along with him while departing from Lanka. Laksmana was hit with the Sakti while intervening in the battle to save Vibhisana from Ravana. The reappearance of the severed head and arms of Ravana in the battlefield, Sending of some messengers to Ayodha in advance of Rama's return from Lanka (Valmiki Ramayana-Sending of Hanuman). Pointing out of various places of their sojourn to Sita by Rama while returning to Ayodhya. Resemblance in the names of some persons who informed Rama of the public scandal of Sita. The pretext on which Sita is abandoned in the jungle. Raising of Sita on a divine throne on the occasion of her ordeal at Ayodhya. (iii) Some elements are peculiarly similar in both the works though minor in importance:- Vali is said to be circumambulating the whole Jambudvipa, encircled by the ocean (causagaraperantam Jambuddivam) and to be returning to Kiskindhipura after paying his homage to the Jina shrines (9. 3), (In the Valmiki Ramayana Vali is mentioned to be going to all the four oceans (caturbhyo api samudrebhyah) for performing "Sandhya'worship (7. 34. 6).

SOURCES, CONTRIBUTION AND INFLUENCE OF Paumacariya 243 (iv) Some elements of Valmiki Ramayana are presented in the Paumacariya in a different garb:Kumbhakarna is said to have acquired the Nidranividya (Valmiki Ramayana- He is cursed to slumber). loud cry Dasanana was named Ravana because he made a (ravokao) on the Kailasa mountain (Valmiki Ramayana-because he made the three worlds to weep). Hanuman, on his way to Lanka, fetches the waters from the sea for extinguishing the conflagration to save some monks (60.6). (In the Valmiki Ramayana Hanuman takes a jump across the sea). (v) Some elements of Valmiki Ramayana have crept into the Paumacariya sub-consciously though contradictory in the latter work: Ravana is depicted as a noble character but at the time of his birth he is prophesied to be a 'varakurakammakari' (Valmiki Ramayana-He is depicted as he was prophesied to be a 'krurakarmanah). (vi) At some places Vimalasuri's sub-conscious memory of Valmiki Ramayana has left its impression on the Paumacariya:Rama does not entertain any doubt in the character of Sita while reuniting with her at Lanka, but still the celestial beings are mentioned to be declaring that Sita is pure (Sahu tti sahu deva bhananti Siyae nimmalam silamm 76.17-18). (In the Valmiki Ramayana Rama entertains doubt. Devas eulogise Rama (6.117) and the deity of fire declares Sita pure and beyond reproach (6.118). (vii) It is highly striking that both the works contain the same details bearing not only upon the theme, but even upon the descriptions falling between Rama's entry into the Dandakaranya and the Candranakha-episode in the Paumacariya and Rama's arrival at Pancavati and the Surpanakha-incidence in the Valmiki Ramayana The Paumacariya devotes three cantos 41-43 while the Valmiki Ramayana four cantos 3.15-18. All the events and descriptions are present in both the works, only with a small difference in their order. According to the Paumacariya Rama, Laksmana and Sita enter the Dandakaranya. They take bath in the Karnarava river. Laksmana prepares various household articles with the bamboo plants (41.4). Then after meeting Jatayu, they proceed further into the interior of the forest. It follows a description of the flora and fauna. Then comes the watersports of Rama and Sita in the Kroncarava river, which follows a description of the rainy-season. They narrate various stories among themselves. Then the winter-season is described (43.1-4). Then follows the incidents of Sambuka and Candranakha.

244 A CRITICAL STUDY OF PAUMACARIYAM According to the Valmiki Ramayana Rama, Laksmana and Sita reach the Pancavati (3.15.1). Then the vegetation of the forest is described (3.15.16-18). Laksmana erects a cottage (parpasala) with the leaves, bamboos and the mud (3.15.21). The winter passes away. Hemanta befalls. It is described (3.16). They proceed to the Godavari and take bath in it (3.16.41). Various stories are then narrated among themselves (3.17.4). Then follows the incident of Surpanakha. There is some similarity in the description of the forest at 42.6-13 in the Paumacariya and at 3.15.16-18 in the Valmiki Ramayana (viii) There are striking resemblances in essence, words and phrases at some places on certain similar occasions. They can be mentioned as follows: Rama's lamentation during his frantic search for Sita in the Dandakaranya¹. Ravna's imploration to Sita while carrying her to Lanka in his Puspakavimana (in the Paumacariya at 46.3, 10 ) and his request to Sita at Ladka (in the Valmiki Ramayana at 3.55.35, 362 ) . ( 1 ) ehehi imro sundari, vaya me dehi ma ciravehi | dittha si rukkhagahane, kim parihasam ciram kuranasi || pauma0 44 | 53 || bho bho matamahagaya, ettharanye tume bhamantegam | mahila somasahava, jai dittha kim na sahehi || pauma0 44 | 57 || taruvara tumampi vaccasi durunnayaviyadapattala cchaya | ettham prapubvavilaya, kaha te no lakkhiya rane || pauma0 44 | 58 || dittha dittha si mae, ehehi imro imro kaullavo | ghavara to to cciya padisaddayamohipro ramo || pauma0 44 | 64|| gaja sa gajanasoruryadi drsta tvaya bhavet | tam manye viditam tubhyamakhyahi varava rana | ba0 ra0 3|60 |24 | kim ghavasi priye nunam drstasi kamaleksane | vrksaracchadya catmanam kim mam na pratibhasase || ba0 ra0 3|60|26|| tistha tistha vararohe na te'sti karuna mayi | natyartham hasyasilasi kimartham mamupeksase || ba0 ra0 3160 | 27|| (2) jai didvipasayam me, na kunasi varakamalapatadalanayane | to panasuttimamgam, imerana calanaravintainam || uma0 46 | 3 || tahe lamkahivai niyaya sire viraikarana karakamalam | pae su tie padigri, tanamiva ganiyo videhae || pauma0 46 | 10|| arso'yam devi nisyando yastvamabhibhavisyati | etau padau maya snigdhau sirobhih paripiditau || prasadam kuru mam ksipram vasyo daso'hamasmine | imah sunyamaya vacah susyamanena bhasitah || ba0 ra0 3|55| 35|36 ||

SOURCES, CONTRIBUTION AND INFLUENCE OF Paumacariya 245 The columns of the army of Malin, Sumalin and Malyavanta when they attack Indra ( Paumacariya, 7.14 ) and in the Valmiki Ramayana (7.6.49) when they. attack the Devas and their protector Visnu³. The phenomenal occurrences depicting the defeat of Malin, Sumalin, etc. in the Paumacariya at 7.16-17 and Valmiki Ramayana at 7.6.53,55, 57, 58. Sita's retort to Rama on the occasion of her fire-ordeal¹. Rama's cosolation to Vibhisana after the death of Ravana. Benedictory verses at 118.93-96 in the Paumacariya and at 6. 128.100.107, 111 114 & 121 in the Valmiki Ramayana As far as the above discussion goes we can say that the Valmiki Ramayana has exercised considerable influence upon the Paumacariya 5. Particular Version of Valmiki Ramayana that Influenced Paumacariyam & Counter Influence of Paumacariyam : It is held by the scholars that the Valmiki Ramayana has its two recensions-Southern and Northern. Further it is held that the Northern recension has two versions; the North-Western and the Gaudiya or the North-Eastern. Dr. Rama-katha; by Dr. C. Bulke (First Edition). (see Valmiki Ramayana Ke Tina Patha) has systematically arranged the contents of the three different versions of the Valmiki Ramayana, ( 3 ) gayaturayavasa bhakesari-mayamahisavarahavahanarudha | vaccanti rakkhasamada, chayanta ambaram turiya || pauma0 7 14 || simhairvyaghra rahaisca srmaraiscamarairapi | tyaktva lamko gatah sarve raksasa balagarvitah || kharairgobhirathostraisca sisumarairbhujamgamaih | makaraih kacchapaimane vihamge garudosamaih || ba0ra0 7|6| 46-48 || ( 4 ) siya paim pavutta, tuha sariso natthi nithuro anno | payayapuriso vva jaha, vavasasi pai darunam kammam || dohalachambhena aham, jamsi tuma chaddiya maharane | 2 tam rahava anusarisam kim te inithuram kammam || pauma0 101|31-32 || kim mamasadrsam vakyamidrsam srotradarunam | ruksa sravayase vira prakrtah prakrtamiva || ba0ra0 6|116|5|| tvaya tu nrpasardula rosamevanuvartata | laghuneva manusyena stritvameva puraskrtam || ba0ra0 6|116|14 || 5 ) graha bhanai paumanaho, maranantai havanti verani | ( 5 lamkavissa eto, kuha lahum peyakaranijjam || pauma0 75|1|| maranantani vairani nivrtam nah prayojanam | kriyatamasya samskaro mamapyesa yatha tava || ba0ra0 6 | 109|25 ||

246 A CRITICAL STUDY OF PAUMACARIYAM which are held to have originated at different dates. Our Paumacariyam contains some such points which have their counterparts with slight variations either in the one or two versions of Valmiki Ramayana exclusively. A critical examination of those points reveals that Vimalasuri was influenced most probably by the (Northern-Udicya) recension of Valmiki Ramayana and in some cases the Paumacariya seems to have counterinfluenced some versions of Valmiki Ramayana (a) Portions found exclusively in the Northern recension i. e. the Udicyapatha or tha common recension of the N-W. and the Gaudiya till they were not separated into two different versions: (i) The order of certain episodes in the Ravana-Carita in both the works is similar as follows:-Paumacariya-Raising of Kailasa mountain by Ravana, his discomfiture at the hands of Muni Vali, the episode of Ravana's hostility with the king of Mahesvara, the destruction of the sacrifice of king Marutta, then many other episodes. Udicya Valmiki Ramayana-Raising of Kailasa, Ravana's encounter with the king of Mahesvara and Vali, Ravana's challenge to Marutta and then many other episodes. (But in the Southern version, Ravana's encouter with the king of Mahesvara and Vali are narrated in the last. (Valmiki Ramayana Ke Tina Patha, 150). (ii) Paumacariya Preceding the exile of Vibhisana from Laika, Ravana in fury tries to have a duel with him (55.20). Udicya Valmiki Ramayana-Ravana in fury kicks Vibhisana (Gaudiya, 6.87, N-W, 6.90=Valmiki Ramayana Ke Tina Patha, 123.) (iii) Paumacariya :-After the killing of Hasta and Prahasta and the recovery of Laksmana, Ravana is advised by his ministers to sign a pact of Sandhi with Rama (Paumacariya, 65.7). as At one place Ravana decides to give up Sita but only after defeating Rama so that he would not be regarded by the people coward (69.29f). Before the commencement of the final battle Mandodari requests Ravana to give up Sita because Laksmana is a Prativasudeva and his (Ravana's) death is destined at the hands of Laksmana (70.8-37). The above points bear similarity with those of the Udicya version of the Valmiki Ramayana as follows: Udicya Valmiki Ramayana-When Ravana demands help from Kumbhakarna, the latter says that he has come to learn from Narada that his (Ravana's) assassination is being arranged at the hands of the Avatara of Visnu. Narada had learnt it at the meeting of the Devatas. Kumbhakarna further tells that Rama has come here to kill us all, so we should sign a pact of Sandhi with him (Gaudiya, 6-40; N-W, 6,41).

347 SOURCES, CONTRIBUTION AND INFLUENCE OF Paumacariya Then Ravana replies that if he returns Sita to Rama, he would become an object of ridicule. He thinks why should he fear Visnu, when he has conquered many Devatas (Gaudiya, 6.41; N-W, 6.42 ; Valmiki Ramayana Ke Tina Patha, 132). Ravana perpares for entering the battlefield after the killing of Prahasta. At that time Mandodari along with the ministers requests Ravana to sign a pact of Sandhi with Rama because he is not an ordinary person (Gaudiya, 6.33; N-W, 6. 35). Then Ravana replies that he has previously defeated the Devatas and now he will defeat Rama also (Gaudiya, 6.34.; N-W, 6.36; Valmiki Ramayana Ke Tina Patha, 131). It is held by Dr. W. Ruben that the Adi Ramayana started bifurcating into two recensions, the Southern and the Northern during the first or the second century A. D. The topics which are not found in the Southern recension but are present in both the Gaudiya and the N-W. versions should be regarded as forming the original 'patha' of the Northern recension or the Udicya 'patha' only. The Udicya recension went on swelling with interpolations uptil approximately before the sixth century A.D. (See Valmiki Ramayana Ke Tina Patha, p. 30-31). Now as far as the above points are concerned it is more probable that the Paumacariya is influenced by the Udicya recension of the Valmiki Ramayana, but nothing definite can be said and it may be vise-versa also in some cases. (b) Portions found exclusively in the Southern recension: (i) Hanuman's fight with Lankadevi (S. Valmiki Ramayana, 5.3.20-51; Valmiki Ramayana Ke Tina Patha,82). (ii) Mandopari's advice to Ravana to force Sita to yield to him and Ravana's refusal to do the same because of his vow of not establishing sexual relations with any unwilling woman (Paumacariya, 46.29-32). Mahaparsva's advice and Ravana's refusal on account of the curse of Pitamaha (Valmiki Ramayana Ke Tina Patha, 110). It is held by Dr. W. Ruben that the Adi Ramayana started bifurcating into two recensions-i. e. the Southern and the Northern (Udicya) by the time of the first or second century A. D. (Valmiki Ramayana Ke Tina Patha, p. 30). Thus the portions which are exclusively found in the Southern recension are interpolated later. As regards the abve mentioned points we cannot be sure about the influence of the Valmiki Ramayana on the Paumacariya or vice-versa. It is also probable that Vimalasuri was acquainted with the Udicya recension and he came into contact with the Southern recension also or vice-versa as far as the similarity of the points of the Udicya and the Southern recension with those of the Paumacariya reveal. (c) Portions found exclusively in the Southern recension and the N-W. version:

248 A CRITICAL STUDY OF PAUMACARIYAM (i) Abusing of Vibhisana as coward by Indrajit (Paumacariya, 55.9; Valmiki Ramayana Ke Tina Patha, 110). (ii) Paumacariya (Ch. 23) Narada once went to Lanka to worship the Jinas. He heard a prophecy there. Sagaravidhi told Ravana that he would be killed by Dasaratha's son. Vibhisana then plotted to kill Dasaratha. Narada went to Dasaratha and alerted him of the impending danger to his life. S.Valmiki Ramayana-It contains a somewhat similar story in the interpolated chapters 2-4 after Ch. 37 of the Uttarakanda of the Southern version of Valmiki Ramayana In the N-W. version they are placed in footnotes after Ch 39 of Uttarakanda. In the Gaudiya version they are absent. It shows that these chapters did not form the part of the original Uttarakanda of the Valmiki Ramayana but they are interpolated later. The story is as follows:- "On enquiry from Ravana, Sanatkumara told him that one who is killed by Prabhu (Hari-Narayana) attains the abode of Hari (emancipation). Sanatkumara further prophesied that Hari would soon take birth in the form of the son of Dasaratha and would go in exile. Thereupon Ravana decided to kidnap Sita so that he would attain emancipation on being killed at the hands of Rama." When Narada came to know about this episode he went to Muni Agastya and made him acquainted with it. Muni Agastya narrated it to Rama. The striking similarities are Sagaravidhi in the Paumacariya and Sanatkumara in the Valmiki Ramayana, prophecy in both the works, learning of it by Narada and then passing it on to Dasaratha in the Paumacariya and to Muni Agastya in the Valmiki Ramayana It is held that as regards the topics which are found in the Southern recension as well as in the N-W. version of Valmiki Ramayana, there is influence of the Southern recension on the N-W. version (Valmiki Ramayana Ke Tina Patha, p.31) As regards the above mentioned point (a) we cannot be sure whether the Southern version has influenced the Paumacariya or the Paumacariya has influenced both the versions of Valmiki Ramayana, but on the point (b) the. influence of the Paumacariya is very obvious as it will be clear from the following discussion. Dr. R.G. Bhandarkar¹ says that Rama's indentification with Visnu had become popular in the early centuries of Christian era, but his worship i.e. Rama-bhakti originated very late, probably in the 11th century A.D. (See Rama-katha; by Dr. C. Bulke (First Edition)., p. 150). The oldest works which refer to Rama-bhakti belong to Tamil Alvaras from the 8th century A.D. 1. See Collected works of R. G. Bhandarkar, Vol. IV. p,66.

SOURCES, CONTRIBUTION AND INFLUENCE OF Paumacariya 249 The A D. reveals this fact. Rama-bhakti became very popular with the sect of Ramanuja. Rama-Tapaniya Upanisad of the 11th century. Dr. Rama-katha; by Dr. C. Bulke (First Edition). (p. 339) says that it is the first work which mentions that Ravana abducted Sita for his own emancipation. We find that the same idea is echoed in the above mentioned interpolated chapters of the Southern version of Valmiki Ramayana Thus it becomes clear that these interpolations must be dated at least not before the 8th century A.D. The points of similarity between the Paumacariya and the Valmiki Ramayana are striking. Hence, the influence of the Paumacariya's tradition on the Valmiki Ramayana is quite certain. It shows that the Paumacariya, as regards this point, has influenced both the Southern recension as well as the N-W. version. Here we will like to add something more which has come to our light recently. Prof. G H Bhatt mentions that there exists also a Western (comprising the territory ranging from Jodhpur to Broach) version of Valmiki Ramayana,. This is the third version of the Northern recension of Valmiki Ramayana, the other two being N-W. & N-E. He further states that there are portions in the N-W. version which are missing in the N-E. (Gaudiya) version but are found in the Southern recension as well as in the Western version. In such a case it may be probable that some points of Western version might have passed on to the Southern recension as well as to the North-Western version. We cannot say definitely about it untill the critical edition of complete Valmiki Ramayana is published and a critical examination of such common portions is thoroughly made. In case some points having similarity with our Paumacariyam are found in the western version, it can be presumed that the Paumacariya has influenced the Western version and then from that version the respective points passed into the Southern recension and the N-W. version. Then it would be possible to assign a particular region to which our author belonged. (d) Portions found exclusively in the Gaudiya version: (a) Paumacariya Rama sends Hanuman, Angada and Bhamandala to Bharata for bringing the bath-water of Visalya for curing Laksmana who was wounded by the Sakti hurled by Ravana (64.1-20). Gaudiya (6.82) Hanuman while bringing the medicinal herb meets Bharata and holds a discussion with him (Valmiki Ramayana Ke Tina Patha, 134 A). (e) Portions found exclusively in the N-W version: (i) Disturbing of Ravana's religious ritual and dragging of Mandodari by Angada (Paumacariya, 68.38; N-W. Valmiki Ramayana, 6.82; Valmiki Ramayana Ke Tina Patha, 133). 1. See The Valmiki Ramayana, Critical Edition, Vol. I Int. p. xxx,

250 A CRITICAL STUDY OF PAUMACARIYAM She drives the (ii) Paumacariya-Kaikeyi is trained in various arts. war-chariot of her spouse and thus helps him in subduing the hostile. candidates (24.23). N-W. Valmiki Ramayana-(2.11.42) Kaikeyi is said to have acquired some Vidya from a certain Bhrahmin hence she became successful in protecting her husband in the battle of the Devas and the Asuras (Valmiki Ramayana Ke Tina Patha, 32). (iii) Paumacariya-The story of Dandaka is narrated to Rama by two monks whom he meets in the Dandaka forest (41.19-35). N-W. Valmiki Ramayana (3.17)-Muni Agastya narrates the story of Dandakavana to Rama before he proceeds further to the south. This story has been placed here by the complier. In the Southern version it is narrated in the Uttarakanda 79 81 (Valmiki Ramayana Ke Tina Patha, 65). It is held by Dr. S. Levi that the Udicya patha (Northern recension) of Valmiki Ramayana was bifurcated into the N-W. and the Gaudiya versions by the 6th century A.D. (Valmiki Ramayana Ke Tina Patha, p. 33). Thus it is clear that the points which are exclusively found in either of the versions of Udicyapatha are interpolated since approximately the sixth century A.D. (See Rama-katha; by Dr. C. Bulke (First Edition)., p. 32). In that case it is the traditions of the Paumacariya that has influenced the N-W. and the Gaudiya versions of Valmiki Ramayana as far as the above mentioned points are concerned. As regards the point (i) under the N-W. version it can be definitely held that the source of the Valmiki Ramayana is the tradition of the Paumacariya as follows: Indrajit and Kumbhakarna are captured, and Ravana's proposal for a 'Sandhi' is rejected by Rama, Ravana undertakes to aquire the Bahurupavidya for becoming unvanquishable (Paumacariya, 65.5), and for inflicting a defeat to the enemies (Paumacariya, 68.48). At 72. 15-18 it is mentioned that as soon as the 'Bahurupamahavidya' was invoked by Ravana, his head and limbs reappeared as many times as they were severed of by Laksmana. Thus we find that there was two-fold purpose of acquiring the Vidya, firstly to emerge as unvanquishable and secondly to manifest imaginary limbs and heads, In the Valmiki Ramayana Indrajit performs the sacrifice for becoming unvanquishable (Valmiki Ramayana, 6.84.14). Then there is the episode of the reappearance of the head and the limbs of Ravana as many times as they are severed of by Rama. It indicates that the above two episodes in the Paumacariya have parallels in the Valmiki Ramayana In the Southern and the Gaudiya versions Ravana's sacrifice and its disturbance by Angada is not found as there was no necessity of it.

SOURCES, CONTRIBUTION AND INFLUENCE OF Paumacariya 251 At the time of demanding boons from Brahma, Ravana asks for immortality from all other beings except the human beings, for he is confident of himself that the human beings can never vanquish him (7.10.20). Whereas in the PGV Ravana's meditation to acquire Bahurupavidya is purposeful, for he is not granted any boon of immortality or unvanquishableness and again it is felt necessary to explain the reappearance of his head and limbs. In these circumstances the episode of Ravana's meditation and its disturbance by Angada have originality in the Paumacariya while into the N-W. version of the Valmiki Ramayana it has crept later. Thus on the whole we find that the Paumacariya bears more similarity with the Northern recension of the Valmiki Ramayana and specially with the N-W. version rather than the Southern recension of the Valmiki Ramayana as regards either Does being influenced by or having exercised its influence on the Valmiki Ramayana it not indicate that the author of the Paumacariya belonged to North India? As already mentioned above when the Valmiki Ramayana's critical edition is complete, we may be able to find out the particular region of North India to which our author belonged and perhaps it might come as (The region ranging from Jodhpur *the Western part of North India. to Baroch i. e. the area of Valmiki Ramayana's Western recension).