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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354
A CRITICAL STUDY OF PAUMACARIYA峁�
both were combined. It was the duty of the husband to look after his
wife's well-being whereas the wife was required to assist her husband
in discharging his duties to the family. Therefore, it was necessary
that the husband accorded due respect to his wife. Thus the PCV
reveals that when the wife of Vibhi峁峁嘺 requested Rama to become
her guest Vibh墨峁峁嘺 immediately consented to her by taking R膩ma
to his residence (77. 19-20). The wife had equal voice in family-matters.
When Kaikeyi wanted to marry Bharata to Subhadra, Da艣膩ratha
quickiy favoured her decision (28. 134). R膩va峁嘺 was ready to kill
Kharad奴峁峁嘺 who had abducted his sister, Candranakh膩, but
Mandodari's request prevailed and the former desisted from killing.
(9.15)
The wife is also called Piy膩=Priy膩 (37. 32). Kant膩 - K膩nt膩
(105. 97) and Vallah膩 = Vallabh膩 (68. 39) which indicate that she
received love and affection from her husband. The duty of the husband
was not only to maintain his wife but to keep her happy. In moments
of difficulty he was required to sympathise with his wife. For that she
is called Daiy膩=Dayit膩 (60, 39). It was on account of this relation
of love that a husband is found to be fulfilling the pregnancy wishes
of his wife (7. 3; 92. 12). R膩ma readily plays water-sports with S墨t膩
when she requests for the same (42. 17). The bond of love were so
deep that the husband had to do his best for the safety and happiness
of his wife. When S墨t膩 is kidnapped Rama gets distressed in her
separation (44. 51-66). He undertakes the hazardous task of helping
Sugr墨va in restoring the latter's wife (47. 30). He does not feel happy
in absence of S墨t膩 though many other girls come to his rescue (47. 57).
He rejects all land and wealth which are offered by R膩vana
(65. 16-19). He feels happy only when he gets back his beloved wife
(76. 15) and he did not mind all the sufferings and pains that he
underwent in his attempt to regain S墨t膩. The story of R膩ma is a theme
of the faithful duty of a husband to his wife. Sugr墨va's wife was
deceptively claimed by a sham Sugr墨va. Sugr墨va became ready to
suffer for Rama the pains of tracing S墨t膩 because it was his duty to
take help from R膩ma in restoring T膩r膩 and making her happy.
Sugr墨va undertook to perform the most severe task of fighting R膩va峁嘺
for rescuing S墨t膩 because he was previously helped by R膩ma in getting
reunited with his own wife. Pavana帽jaya was ready to commit suicide
in separation from his wife when he could not trace his exiled wife
(18. 14). Purohita Madhupingala (26.18) and weaver V墨raka (21.5)
were greatly pained when their wives were kidnapped by some ones.
They did their best to retrieve them.
