Jain Version of Ramayana

Author(s): Nalini Joshi
Publisher: ZZ_Anusandhan
Catalog link: https://jainqq.org/explore/229550/1

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मार्च २००९ .
The Jain Versions of Rāmāyaṇa (With Special Reference to Vimalasari Gunabhadra and Silāńka)
Dr. Nalini Joshi
Introduction:
There is no need to highlight the influence of Vālmiki Rāmāyana on further Indian Literature and Culture. Though hundreds of Brahmanic, Jaina and Buddhist versions of Rāmāyana are available, Vālmiki's position as Ādikavi is unanimously accepted. Some stray different traditions about the chief characters may be prevalent in the society, but Vālmiki was the first to present it in Epic form. For this paper, the date of the available Rāmāyaṇa of Vālmiki is assumed as 3rd Century B.C. According to the prominent scholars, of course the Bālakāņda and Uttarakāņda is spurious and there are some additions, here and there. Scope of the Research Paper :
Though there is a long tradition of Rāmakathā among Jainas, here I have purposefully selected a few of them. Vimalasūri's Paumacariya is the first Jain Rāmāyaṇa written in Jain Mahārastri or Arsa Prakrit in 3d Century A.D. We find both Svetâmbara and Digambara elements in Vimalasūri. Some of the scholars have opined that Vimalasuri represents Yāpaniya Sect, reconciling Sve. and Dig. views. Ravisena's Skt. Padmacarita (8th Cen. A.D.) is almost the replica of Prakrit Paumacariya of Vimalasūri. Ravişeņa has presented his Rämāyaṇa without mentioning the indebtedness of Vimalasuri, added some detailed descriptions and his Dig. attitude is quite clear. Apabhrarmsa Paumacariu written in the later half of the glh Century by Svayambhū, who was a householder (Srāvaka), almost imitates Vimalasūri and Ravişena. He mentions Ravişena but neglects Vimalasūri probably due to the sectarian bias.

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Hemacandra follows the same tradition of Ramakatha in his Skt. work Trişastiśalākāpuruşacarita written in the 1211 Century with few additions. So, when we consider Vimalasari, all the abovementioned Rāmakathās are covered.
The Rāmacarita presented in Skt. Uttarapurāņa (a part of Adipuräna) by Gunabhadra (9th Cen. A.D.) differs a lot from Vimalsūri and being a Digambara, presented his Rāmakathā totally in new manner. The scope, characterization, incidents and style differs from that of Vimalasori. Pandit Āśādhara (1311 Cen, A.D.) a Dig. Jaina houscholder presents Guņabhadra's Rāmakathä in a very compact manner in his Trisasțismstiśāstra.
Silānka (9th Cen, A.D.) presents a very sinall story of Pauma (Rāma) in his Jain Mahārāștri Prakrit work Cauppannamahāpurisacariya. It is very remarkable that his account of Rāma is mostly a brief summary of Vālmiki Rāmāyaṇa.
Dasaratha Jātaka presents the story of Rāna Pandita in nutshell. This story, written in Pāli, contains some queer Buddhist elements unlike Brahmanic or Jain versions.
Thus the observations and remarks in this research paper are based on the Rāmakathās of (i) Vimalasuri, Ravişcna, Svayambhū and Hemcandra, (ii) Gunabhadra and Aśādhara, (iii) Silārka and (iv) Dasaratha Jātaka. The Method followed in the Paper :
In the first place, the basic similarities in all Jain versions are pointed out. The searchlight is thrown on the · typical Jain elements.
In the second part, the striking differences among these Jain versions are noted in the light of some important points.
In the last part, conclusive remarks are presented on the basis of the abovementioned observations.

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(A) Common Jain Elements in all Jain Versions of Ramakatha (1) Tradition of 63 Šalākapuruṣas :
All the authors of Jain Rāmakathā claim that Ramakathā was handed down to them right from Lord Mahāvira through succession. Jain tradition has created a format of 63 illustrated human heroes, of course in spiritual perspective. These are designations and all of them occur in each Avaṣarpiņi and Utsarpini of the time-wheel (Kalacakra). Rāma or Padma is the 8th Baladeva (Balabhadra or Balarama), Lakṣmaṇa is the 8th Vasudeva (or Narayaṇa) and Ravana is the 8th Prati-Vasudeva of the present Avasarpiņi.' Hanuman is enumerated as among the 24 Kamadevas but not included in the 63 Śalākāpuruṣas in the Jaina Purāņa perennis. According to this format, all Jaina authors agree that Lakṣmaṇa killed Rāvana. Both of them were born as infernal beings immediately after their birth as human beings. After a long span of time, after having gone through many cycles of birth and death, they will attain Liberation. Padma and Hanuman had attained Nirvāṇa while Sitä had attained heaven.
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(2) Polygamy:
In the format of Šalākāpuruṣas, Baladevas and Vasudevas necessarily possess thousands of wives. All Jain authors have depicted that Rāma, Lakṣmaṇa and Rāvaṇa possessed thousands of wives. In Valmiki Rāmāyaṇa, very few males are monogamists. The citations like रामस्य परमाः स्त्रियः (Vālmiki Rā. 2.8.12) may have inspired Jain authors to picturise Rāma as polygamist. 'The vow of complete celibacy' is greatly honoured in Jain monachism but still Hanuman is Kamadeva and householder, he possesses many wives.
(3) Vanaras and Rākṣasas :
The Jain authors have depicted Vanaras and Rākṣasas as Vidyadharas or Khecaras, a variety of sub-human beings possessing various lores like Ākāśagamana etc. Vimalasūri has

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given totally new meanings of the words, viz. Vanara and Rākṣasa. Jain authors feel that Välmiki's depiction of Vanaras and Räkṣasas is unbelievable and irrational.
(4) Doctrine of Karman and other Jain Tenets :
Doctrine of Karman is the backbone of Jain Philosophy. According to this theory, every misery and happiness is connected with the rise of the fruits of good and bad karmans which are performed previously. Most of the important incidents in Ramakatha are explained in the light of Karmasiddhānta. While explaining the painful separation of Padma and Sitā3, the agonies in the life of Anjana, the infatuation of Bhāmaṇdala towards Sita, the Jaina authors have not missed the opportunity to elaborate the doctrine of Karman. When Sitā embraces Dikṣa, she explains the theory of Karman in nutshell. In all Jain Ramakathās, every now and then, we find the keywords of Jainism like Vairagya, Samyama and Dikṣa. During the preaching of Munis, the conduct of layman and monk is narrated at length.
(5) Ascetics and their dwellings :
In Valmiki Rāmāyaṇa we find several names of sages, ascetics, their dwellings (i.e. Asramās), their preaching and giving out different lores and weapons to Rama and Lakṣmaṇa. In the Jain versions, we see complete Jainification in this respect. Every now and then we find the descriptions of Jain Sadhus, Munis, Anagaras and Kevalins engaged in giving religious sermons, offering bigger and smaller vows to householders. There are Jinamandiras, Chaityas and places of pilgrimage. Padma, Sita, Hanuman, Ravaṇa etc. visit these places, worship and adore in Chaityas and attend the religious assemblies.
(6) An approach to the Sacrifices :
In Valmiki Rāmāyaṇa we find ample references of various sacrifices and sacrificial acts. Vimalasuri and

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Guṇabhadra had attempted to offer new allegorical meanings to these sacrificial acts for enhancing the Jaina tenets like Ahimsā, Samyama and Tapas. The discussion about the meaning of the word '37 occurs in Vimalasüri's and Gunabhadra's Rāmāyaṇa. The protest against the Brahmnic sacrificial institution can be seen in the major Jain versions. (7) Introducing the character of Narada :
It is well known that Narada is a Paurāņika figure and is added to Valmiki Rāmāyaṇa sporadically in Balkāṇḍa and Uttarakāṇḍa. This interesting character is introduced often in all major Jain Rāmāyaṇas to accelerate the speed of the main story in convincing manner. Nārada frequently visits Padma and Rävaṇa, carries messages and gives detailed reports of various incidents. We find the peculiar character of Narada in Ardhamägadhi canons like Nāyādhammakahā❞ and Rṣibhāṣita.1o 'The Episodes of Narada in Jain Literature' is an interesting subject of a separate research paper.
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(8) Rāmasetu:
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Valmiki describes the episode of Setubandha in Yuddhakaṇḍa. Pravarasena, a non-Jain poet has dedicated his whole epic to Setubandha or Rāvaṇavaho; written in Mahārāsṭri Prakrit in 5th Century A.D. Recently a lot of discussion is going on this controversial issue. The literary evidence of Kamba Rāmāyaṇa is quoted often in this matter. After a genuine scrutiny of major ten Jain Ramakathās, it is known that none of these Ramakathās have mentioned the building of a bridge to cross the ocean to enter Larkā. Vanaras and Rākṣasas used Vănari and Khecari Vidyas to cross the ocean. 11 Padma and Lakṣmaṇa reached Lanka with the help of Vimānas.12 (9) A Liberal Feminist Approach:
When we examine the Jain versions of Rāmāyaṇa, we come to know that on the whole, a liberal feminist perspective is reflected in the presentation of Rāmakathā. The observation

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and scrutiny of each female character in the Rāmāyaṇas of both traditions is a vast subject; still some important points are noted here in order to illuminate the liberal approach of Jain authors towards women.
According to Vimalasuri, Sitā is a daughter of King Janaka and queen Videha." The myth of finding Sita in the box buried underground is totally absent in Paumacariya. Padma or Rama accepts Sita in Lanka without any doubt or ordeal (Divya).1 Vimalasûrî picturises the episode of banishment of Sita in 5, but the tone of Padma towards Sita is less harsh than Valmiki. Guṇabhadra and his literary followers had ended the Rämakathā at the consecration of Rama is Ayodhya and had kept mum about the incidents of expulsion of Sită. In Paumacariya, Sită goes through the ordeal only once and after proving her 'pureness' voluntarily embraces Dikṣā and goes away.
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In all major Jain versions, the episodes of Manthară, Ahalya and Sabari are absent. They do not want to picturise Manthara as 'jealousy incarnate'. Kaikeyi was very much anxious about Bharata's consecration to create interest of worldly things in him who was on the verge of renouncing the house and becoming a monk. Kaikeyi is not responsible for the banishment of Padma. The decision of Vanavasa is taken by Padma and it is not the effect of the boon given to Kaikeyi. Kaikeyi's repent and her sincere efforts to persuade Rama from Aranyavāsa throw new light on Kaikeyi's character. The sympathetic attitude toward Kaikeyi is very peculiar to Vimalasûri and his followers.17
It is quite evident from the absence of Ahalya episode that Jain authors do not wish to depict Padma as the uplifter of 'Patita' woman like Ahalya, by mere touch. Likewise they do not want to depict Padma as the spiritual uplifter of Śabari merely by his presence.
Mandodari, the chief queen of Ravana is presented by

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Valmiki only at the end after the slaughter of Rāvana. Jain Rāmāyaṇas, especially Viinalasūri had developed the character of Mandodari throughout his cpic very skillfully.'' Mandodari persuades Rāvana again and again to send Sită back. She puts forth her protest against Rāvana's unethical deeds. Her love and loyalty to Rávaņa is quite evident from her dialogues. The justice given to Mandodari's character is remarkable.
We find very stray and strange references of Añjanā, the mother of Hanuman in Valmiki, In Kiskindhākānda it is said that Hanuman is 'BARCEE' of Vāyu and E' of Kesari.20 For removing the blemish on the character of Añjanā, VimalasOri and particularly Svayambhu have reconstructed and developed the Añjanā episode into a full-fledged '341C4F'. The name of Hanuman's father is Pavanañjaya. In his character, there is a mixture of the characteristics of Väyu and Kesari. He is a brave egoist Vidyadhara and acts according to his inale instincts and free wills. Añjanā bears painful sufferings created by him for twelve years, solacing her mind with the help of Karmasiddhānta. Pavanañjaya realizes his guilt and the episode ends on a happy note. In Jain tradition, Añjanā is cnumerated among the sixteen adorable women.
With this brief account of some female characters in Jain Rāmāyaṇas, wc can conclude that the Jaina approach to them is more humanistic, sympathetic and liberal than the contemporary Brahmanic tradition. It is very apt to note that in Jaina environment, right from the first Tirtharkara Rşabhadeva, the number of Sadhvis and Srāvikas is almost twice than that of Sadhus and Srāvakas.21 The Striking Dissimilarities Found in Various Jaina Versions of Rāmāyaṇa
It is already noted that Paumacariya of Vimalasari is the first Jaina version of Rāmāyana. He is well-acquainted with Valmiki Rámāyaṇa, but has not mentioned his name. The

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introductory portions of Paumacariya reveal quite openly the purpose of writing the story. The cause of the Jainification is explained as follows --
fraifa Hoqhi, wuif op groposuit yet (Paum Ca.3.15) and अलियं पि सव्वमेयं, उववत्तिविरुद्धपच्चयगुणेहि ।
7 HEEFS fH, Ecife Wufsy my 11 (Paum Ca 2.117) It means, 'All this appears to me to be lies, contrary to reasoning and not worthy of belief by wise men'. It is quite clear by this remark that he has deliberately rejected the Brahmanic version of the same story.
Not only Vimalasuri but all Jaina authors have the same reason to refute the accounts of Rāma and Rāvana that they have heard from the Kuśāstra-vadins i.e. expounders of false scriptures. According to them, Lord Mahāvira had narrated the story to Gautama Ganadhara, They got the story through the tradition of their teachers. If this claim is true then one expects basic minimum similarities in all Jaina versions. The similarities are already noted beforehand. Here some of the striking differences in major Jain versions are taken into account. (1) Daśaratha and bis sons :
According to Paumacariya, Daśaratha was a king of Sāketa or Ayodhyā. He has four sons, Padma from Aparājitā, Lakşmaņa from Sumitrā and Bharata - Strughna from Kaikeyi.22 According to Uttarapurăņa, at first, Daśaratha was ruling at Varanasi. Rāma or Balabhadra was bom in Vārāṇasi. Rāma's mother was Subālā. Afterwards Daśaratha transferred his capital to Ayodhyā. One of his queen gave birth to Laksmana and the other to Satrughna.23 Trişastismstiśāstra mentions four queens and four sons of Daśaratha. 24 In Dasaratha Jätaka, Daśaratha was ruling at Vārāṇasi. He has 16,000 queens. His chief qucen gave birth to Rāma-pandita, Lakşmaņa-kumāra and Sita-devi. 25 There is no mention of Bharata - Śatrughna.

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98
(2) Birth of Sita :
Paumacariya mcntions that king Janka's wife Videhā gave birth to a twin, Sitâ and Bhāmandala. A Vidyādhara abducted Bhāmandala. In course of time he was infatuated with Şitā. After knowing the reality, he became a monk.26 According to Uttarapurāņa, Sitā was an offspring of Răvaņa and Mandodari. A fortune-teller declares the female child as unlucky and Rāvaņa abadones Sitā. Mārica keeps her in a box and buries underground at Mithilā, with ample wealth in the box. Some farmers find her and handover the child to Janaka and Vasudha.27 (3) Svayamvara of Sitä :
In Paumacariya, Janaka seeks help of Padma and Lakşmaņa against Mlecchas. He decides to give Sitā to Padma, a valiant warrior. Afterwards he arranges the Svayamvara. 28 We do not find reference of Rāvaņa in this context. In Uttarapurāņa the episode of Svayamvara is totally dropped. (4) Kaikeyi and Her Demands :
In Paumacariya, Daśaratha declares his decision of renunciation and decision of the consecration of Padma. Bharata decides to follow the path of Liberation. Kaikeyi demands her boon which was kept previously with Dasaratha. She wants her son to be a king for cngaging him in worldly life. Padma spontaneously declares his decision to go in forest. The span of fourteen years is not mentioned.29
The account of Kaikeyi's demands is totally dropped in Uttarapurāņa. Dasaratha sends Rāma and Laksmana to Vārānasi. Rāma became and king and Lakşmaņa, a crowned prince.
However, It is very surprising that in Vasudevahindi, (6th Century A.D.) Samghadāsagani follows Valmiki in this whole account of fourteen-year' forest-wanderings of Rama.
In Dasaratha Jātaka, Kaikeyi demands royal throne for

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Bharata. Dasaratha accepts her demands, but comments on the deceitful and jealous nature of women and sends Rama to forest.
(5) The Slaughter of Vāli:
In Paumacariya, after a fierce war between Väli and Sugriva, Vāli becomes a Muni and attains Nirvana." In Uttarapurāṇa, Lakṣmaṇa kills Vāli. Šilanka follows Valmiki and depicts Rama as a killer of Vali.33 (6) Story of Šambuka :
The story of Śambuka is dropped in Jaina Rāmāyaṇas except Paumacariya. In Paumacariya he is not depicted as a Śudra, but a son of Cañdranakhâ ( Vālmiki's Šuṛpaṇakhā) and Kharadūṣaṇa. While observing austerities in the bamboo-thicket, Lakṣmaṇa kills Śambuka by mistake.34
(7) Abduction of Sitā:
This episode is picturised in Paumacariya and Uttarapurāṇa in different manners.
(8) Banishment of Sita :
Vimalasuri depicts this account in Parvas 93 and 94. Raviṣeņa and Hemcandra follow him. Samghadasagani, Gunabhadra, Śilanka and Āśādhara have completed their Ramakathās at Rāmā's consecration.
CONCLUSIVE REMARKS:
When we consider the Jain versions of Rāmāyaṇa in totality, at first, readers' attention is attracted towards the reasonable changes done with positive attitude. Depicting the Vanaras and Rākṣasas as sub-human beings and not as wild animals and ferocious flesh-eaters is of course a positive and reasonable change. The sacrificial rituals involving violence are condemned and new approach is presented. Whenever there is an opportunity, the Jaina authors explain the incident by applying Doctrine of Karman. The narratives of Vali and

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Śambuka are presented in entirely new manner. Comparatively sympathetic and liberal attitude towards women is seen throughout the Ramakatha. Vimalasüri and his followers have picturised the ordeal of Sita only once and Digambara authors, otherwise famous for their rigid attitude towards women, have dropped altogether the incident of the ordeal of Sitā.
In spite of all these plus-points, an objective analysis and valuation of the Jaina versions is needed.
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If Jainas charge the Brahmanic Rāmāyaṇa as 'मतिविकल्पित' and claim that they got the tradition of Ramakatha from Lord Mahavira, naturally the readers expect consistency at least in the basic facts in all Jaina versions, which is not the reality. So the charge of "fafa' applies to them in the
same manner.
These Jainified versions are successful in creating Jaina environment but it is difficult for even Jaina readers to believe that there are so many Chaityas and Mandiras and places of pilgrimage and religious preaching and Dikṣas during the forest wanderings of Padma and Sita and elsewhere, at the time of Rāmāyaṇa. These new renderings of Jaina authors are not popular among the Jainas even today due to the popularity of Valmiki-Rāmāyaṇa, which is deep-rooted in the society. An unbiased reader is compelled to admit that beautiful descriptions of nature and seasons, the presentation of dialogues and especially the poetic and aesthetic values of Valmiki -Rāmāyaṇa are much more lacking in the Jaina versions. The total Jainification seems to be the cause of this lacuna. That is the reason why the Jaina authors like Saṁghadāsagaṇi and Śilāńka have followed the story-line of Ramakatha of Valmiki with some reasonable and rational changes here and there.
Due to the disparity in various renderings, lack of poetic values and exaggerated Jainification, Jaina Rāmkatha is not very popular even among Jainas.

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Comparatively Krsnakathā which is introduced in convincing manner is much more popular among Jainas, but it is a separate thought-line for further research.
References 1. त्रिलोकप्रज्ञप्ति ४.५१०, ५११; विशेषावश्यकभाष्य गा. १७४१-१७५०; आवश्यक
नियुक्ति ३७०-३७५; आवश्यक भाष्य ३९-४३ 2. पउमचरिय ५.२५७; ६.८६-९०; चउप्पन्न महापुरिसचरिय पृ. १७५;
वसुदेवहिंडी 3. पउमचरिय १०२.१४१-१४३; उत्तरपुराण ६८.६८२-६८६ 4. पउमचरिय १७.६०-८२; पउमचरिउ संधी १८, १९ 5. पउमचरिय ३०.४९-५२ 6. पउमचरिय १०२.४९; उत्तरपुराण ६८.७२१ 7. पउमचरिय ११.७६-८१ 7A. पउमचरिय ११.२४-२६; त्रिषष्टिस्मृतिशास्त्र पृ. ८८ श्लोक २६ 8. पउमचरिय ११.४९-६८; उत्तरपुराण ६८.८९-९९; ६८.२८२-२८४ 9. नायाधम्मकहा श्रुतस्कंध १ अध्ययन १६ 10. ऋषिभाषित अध्ययन १ 11. पउमचरिय ५४.३४-३५; उत्तरपुराण ६८.५०९ 12. पउमचरिय ५४.३८; उत्तरपुराण ६८.५२२ 13. पउमचरिय २६.७५ 14. पउमचरिय ७६.१५, उत्तरपुराण ६८.६४२ 15. पउमचरिय ९३ 16. पउमचरिय १०२.३, ४९ 17. पउमचरिय ३१; (पद्मचरित) पद्मपुराण पर्व ३१, ३२ 18. वाल्मीकि रामायण युद्धकाण्ड सर्ग १११ 19. पउमचरिय ९.१०-१९; ४६.२७-४४; ५३.४०-४७, ६६.३२-३५, ७०.८-६१ 20. किष्किधाकाण्ड सर्ग ६६ श्लोक १०-३० 21. कल्पसूत्र (J) गाथा क्र. १३४-१३७ 22. पउमचरिय २५.१-१४ 23. उत्तरपुराण ६७.१४.८-१५० 24. विषष्टिस्मृतिशास्त्र ७२.१७-१९ 25. दशरथजातक पृ. १०५
26. पउमचरिय २६, २७, २८ 27. उत्तरपुराण ६८.१७-२७ 28. पउमचरिय २८.४१

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मार्च 2009 75 29. पउमचरिय 81 30. उत्तरपुराण 68.51-80 31. पउमचरिय 9.46 32. उत्तरपुराण 68.464 33. चउप्पन्नमहापुरिसचरिय पृ. 175 34. पउमचरिय 44.30-39 List of Reference-Books 1. आवश्यकसूत्र with Niryukti and Haribhadra's Comm., आगमोदयसमिति, महेसाणा, 1916 चउप्पन्नमहापुरिसचरियं : शीलांकाचार्य, सं.पं. अमृतलाल भोजक, प्राकृत ग्रंथ परिषद्, वाराणसी, 1961 जैन साहित्य का बृहद् इपिहास (भाग-६) : सं. दलसुख मालवणिया, डॉ. मोहनलाल मेहता, पार्श्वनाथ विद्याश्रम शोध संस्थान, वाराणसी, 1973 Kalpasutra : Bhadrabahu, K.C.Lalwani, Motilal Banarasidas, Delhi, 1979 5. Mahapurana (Uttarpurana) : Gunabhadra, Edited - Pannalal Jain, Bharatiya Jnanapitha Kashi, 1954 पद्मपुराण : रविषेण, सं. - पन्नालाल जैन, भारतीय ज्ञानपीठ, काशी, 1959 Paumacariya : Vamalasari, Ed. Jacobi, Prakrit Text Soceity, Varanasi-5, 1962 Purana Perennis : Ed. by Wendy Doniger, Indian Books Centre, Delhi, 1993 संस्कृत साहित्य का इतिहास : सं. बलदेव उपाध्याय, शारदा मन्दिर, काशी, 1945 10. सिद्धार्थजातक : खंड 4, दुर्गा भागवत, वरदा बुक्स, पुणे 16, 1978 11. श्रीमद्वाल्मीकिय रामायण : गीताप्रेस, गोरखपुर, सं. 2024 / 12. तिलोय - पण्णत्ती : यतिवृषभ, सं. हीरालाल जैन, आदिनाथ उपाध्याय, जैन संस्कृति संरक्षक संघ, सोलापुर, 1943 13. Trisastisalakapurusacaritra : Vol. IV, Oriental Institute, Baroda, 1954 14. त्रिषष्टिस्मृतिशास्त्रम् : आशाधरविरचित, माणिकचंद ग्रंथमाला, मुंबई, 1937 15. वसुदेवहिण्डि (प्रथम खण्ड) : संघदासगणी, सं. मुनि पुण्यविजय, जैन आत्मानंद सभा, भावनगर, 1930 / 16. विशेषावश्यकभाष्य (2) : जिनभद्रगणी, सं. दलसुख मालवणिया, एल्.डी. भारतीय संस्कृति विद्यामन्दिर, अहमदाबाद, 1968 (Prof. Jain Chair, Dept. of Philosophy, University of Pune.)