Jain Version of Ramayana

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

Page #1
mArca 2009 . The Jain Versions of Ramayana (With Special Reference to Vimalasari Gunabhadra and Silanka) Dr. Nalini Joshi Introduction: There is no need to highlight the influence of Valmiki Ramayana on further Indian Literature and Culture. Though hundreds of Brahmanic, Jaina and Buddhist versions of Ramayana are available, Valmiki's position as Adikavi is unanimously accepted. Some stray different traditions about the chief characters may be prevalent in the society, but Valmiki was the first to present it in Epic form. For this paper, the date of the available Ramayana of Valmiki is assumed as 3rd Century B.C. According to the prominent scholars, of course the Balakanda and Uttarakanda is spurious and there are some additions, here and there. Scope of the Research Paper : Though there is a long tradition of Ramakatha among Jainas, here I have purposefully selected a few of them. Vimalasuri's Paumacariya is the first Jain Ramayana written in Jain Maharastri or Arsa Prakrit in 3d Century A.D. We find both Svetambara and Digambara elements in Vimalasuri. Some of the scholars have opined that Vimalasuri represents Yapaniya Sect, reconciling Sve. and Dig. views. Ravisena's Skt. Padmacarita (8th Cen. A.D.) is almost the replica of Prakrit Paumacariya of Vimalasuri. Ravisena has presented his Ramayana 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 Svayambhu, who was a householder (Sravaka), almost imitates Vimalasuri and Ravisena. He mentions Ravisena but neglects Vimalasuri probably due to the sectarian bias.

Page #2
anusandhAna 47 Hemacandra follows the same tradition of Ramakatha in his Skt. work Trisastisalakapurusacarita written in the 1211 Century with few additions. So, when we consider Vimalasari, all the abovementioned Ramakathas are covered. The Ramacarita presented in Skt. Uttarapurana (a part of Adipurana) by Gunabhadra (9th Cen. A.D.) differs a lot from Vimalsuri and being a Digambara, presented his Ramakatha totally in new manner. The scope, characterization, incidents and style differs from that of Vimalasori. Pandit Asadhara (1311 Cen, A.D.) a Dig. Jaina houscholder presents Gunabhadra's Ramakatha in a very compact manner in his Trisastismstisastra. Silanka (9th Cen, A.D.) presents a very sinall story of Pauma (Rama) in his Jain Maharastri Prakrit work Cauppannamahapurisacariya. It is very remarkable that his account of Rama is mostly a brief summary of Valmiki Ramayana. Dasaratha Jataka presents the story of Rana Pandita in nutshell. This story, written in Pali, contains some queer Buddhist elements unlike Brahmanic or Jain versions. Thus the observations and remarks in this research paper are based on the Ramakathas of (i) Vimalasuri, Raviscna, Svayambhu and Hemcandra, (ii) Gunabhadra and Asadhara, (iii) Silarka and (iv) Dasaratha Jataka. 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.

Page #3
mArca 2009 (A) Common Jain Elements in all Jain Versions of Ramakatha (1) Tradition of 63 Salakapurusas : All the authors of Jain Ramakatha claim that Ramakatha was handed down to them right from Lord Mahavira 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 Avasarpini and Utsarpini of the time-wheel (Kalacakra). Rama or Padma is the 8th Baladeva (Balabhadra or Balarama), Laksmana is the 8th Vasudeva (or Narayana) and Ravana is the 8th Prati-Vasudeva of the present Avasarpini.' Hanuman is enumerated as among the 24 Kamadevas but not included in the 63 Salakapurusas in the Jaina Purana perennis. According to this format, all Jaina authors agree that Laksmana killed Ravana. 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 Nirvana while Sita had attained heaven. 65 (2) Polygamy: In the format of Salakapurusas, Baladevas and Vasudevas necessarily possess thousands of wives. All Jain authors have depicted that Rama, Laksmana and Ravana possessed thousands of wives. In Valmiki Ramayana, very few males are monogamists. The citations like rAmasya paramAH striyaH (Valmiki Ra. 2.8.12) may have inspired Jain authors to picturise Rama 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 Raksasas : The Jain authors have depicted Vanaras and Raksasas as Vidyadharas or Khecaras, a variety of sub-human beings possessing various lores like Akasagamana etc. Vimalasuri has

Page #4
66 anusandhAna 47 given totally new meanings of the words, viz. Vanara and Raksasa. Jain authors feel that Valmiki's depiction of Vanaras and Raksasas 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 Karmasiddhanta. While explaining the painful separation of Padma and Sita3, the agonies in the life of Anjana, the infatuation of Bhamandala towards Sita, the Jaina authors have not missed the opportunity to elaborate the doctrine of Karman. When Sita embraces Diksa, she explains the theory of Karman in nutshell. In all Jain Ramakathas, every now and then, we find the keywords of Jainism like Vairagya, Samyama and Diksa. During the preaching of Munis, the conduct of layman and monk is narrated at length. (5) Ascetics and their dwellings : In Valmiki Ramayana we find several names of sages, ascetics, their dwellings (i.e. Asramas), their preaching and giving out different lores and weapons to Rama and Laksmana. 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, Ravana etc. visit these places, worship and adore in Chaityas and attend the religious assemblies. (6) An approach to the Sacrifices : In Valmiki Ramayana we find ample references of various sacrifices and sacrificial acts. Vimalasuri and

Page #5
mArca 2009 Gunabhadra had attempted to offer new allegorical meanings to these sacrificial acts for enhancing the Jaina tenets like Ahimsa, Samyama and Tapas. The discussion about the meaning of the word '37 occurs in Vimalasuri's and Gunabhadra's Ramayana. 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 Pauranika figure and is added to Valmiki Ramayana sporadically in Balkanda and Uttarakanda. This interesting character is introduced often in all major Jain Ramayanas to accelerate the speed of the main story in convincing manner. Narada frequently visits Padma and Ravana, carries messages and gives detailed reports of various incidents. We find the peculiar character of Narada in Ardhamagadhi canons like Nayadhammakaha" and Rsibhasita.1o 'The Episodes of Narada in Jain Literature' is an interesting subject of a separate research paper. 10 (8) Ramasetu: 67 Valmiki describes the episode of Setubandha in Yuddhakanda. Pravarasena, a non-Jain poet has dedicated his whole epic to Setubandha or Ravanavaho; written in Maharastri Prakrit in 5th Century A.D. Recently a lot of discussion is going on this controversial issue. The literary evidence of Kamba Ramayana is quoted often in this matter. After a genuine scrutiny of major ten Jain Ramakathas, it is known that none of these Ramakathas have mentioned the building of a bridge to cross the ocean to enter Larka. Vanaras and Raksasas used Vanari and Khecari Vidyas to cross the ocean. 11 Padma and Laksmana reached Lanka with the help of Vimanas.12 (9) A Liberal Feminist Approach: When we examine the Jain versions of Ramayana, we come to know that on the whole, a liberal feminist perspective is reflected in the presentation of Ramakatha. The observation

Page #6
68 anusandhAna 47 and scrutiny of each female character in the Ramayanas 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, Sita 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 Vimalasuri picturises the episode of banishment of Sita in 5, but the tone of Padma towards Sita is less harsh than Valmiki. Gunabhadra and his literary followers had ended the Ramakatha at the consecration of Rama is Ayodhya and had kept mum about the incidents of expulsion of Sita. In Paumacariya, Sita goes through the ordeal only once and after proving her 'pureness' voluntarily embraces Diksa and goes away. 16 In all major Jain versions, the episodes of Manthara, 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 Aranyavasa throw new light on Kaikeyi's character. The sympathetic attitude toward Kaikeyi is very peculiar to Vimalasuri 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 Sabari merely by his presence. Mandodari, the chief queen of Ravana is presented by

Page #7
mArca 2009 Valmiki only at the end after the slaughter of Ravana. Jain Ramayanas, especially Viinalasuri had developed the character of Mandodari throughout his cpic very skillfully.'' Mandodari persuades Ravana again and again to send Sita back. She puts forth her protest against Ravana's unethical deeds. Her love and loyalty to Ravana is quite evident from her dialogues. The justice given to Mandodari's character is remarkable. We find very stray and strange references of Anjana, the mother of Hanuman in Valmiki, In Kiskindhakanda it is said that Hanuman is 'BARCEE' of Vayu and E' of Kesari.20 For removing the blemish on the character of Anjana, VimalasOri and particularly Svayambhu have reconstructed and developed the Anjana episode into a full-fledged '341C4F'. The name of Hanuman's father is Pavananjaya. In his character, there is a mixture of the characteristics of Vayu and Kesari. He is a brave egoist Vidyadhara and acts according to his inale instincts and free wills. Anjana bears painful sufferings created by him for twelve years, solacing her mind with the help of Karmasiddhanta. Pavananjaya realizes his guilt and the episode ends on a happy note. In Jain tradition, Anjana is cnumerated among the sixteen adorable women. With this brief account of some female characters in Jain Ramayanas, 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 Rsabhadeva, the number of Sadhvis and Sravikas is almost twice than that of Sadhus and Sravakas.21 The Striking Dissimilarities Found in Various Jaina Versions of Ramayana It is already noted that Paumacariya of Vimalasari is the first Jaina version of Ramayana. He is well-acquainted with Valmiki Ramayana, but has not mentioned his name. The

Page #8
GO anusandhAna 47 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 aliyaM pi savvameyaM, uvavattiviruddhapaccayaguNehi / 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 Rama and Ravana that they have heard from the Kusastra-vadins i.e. expounders of false scriptures. According to them, Lord Mahavira 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) Dasaratha and bis sons : According to Paumacariya, Dasaratha was a king of Saketa or Ayodhya. He has four sons, Padma from Aparajita, Laksmana from Sumitra and Bharata - Strughna from Kaikeyi.22 According to Uttarapurana, at first, Dasaratha was ruling at Varanasi. Rama or Balabhadra was bom in Varanasi. Rama's mother was Subala. Afterwards Dasaratha transferred his capital to Ayodhya. One of his queen gave birth to Laksmana and the other to Satrughna.23 Trisastismstisastra mentions four queens and four sons of Dasaratha. 24 In Dasaratha Jataka, Dasaratha was ruling at Varanasi. He has 16,000 queens. His chief qucen gave birth to Rama-pandita, Laksmana-kumara and Sita-devi. 25 There is no mention of Bharata - Satrughna.

Page #9
mArca 2009 98 (2) Birth of Sita : Paumacariya mcntions that king Janka's wife Videha gave birth to a twin, Sita and Bhamandala. A Vidyadhara abducted Bhamandala. In course of time he was infatuated with Sita. After knowing the reality, he became a monk.26 According to Uttarapurana, Sita was an offspring of Ravana and Mandodari. A fortune-teller declares the female child as unlucky and Ravana abadones Sita. Marica keeps her in a box and buries underground at Mithila, with ample wealth in the box. Some farmers find her and handover the child to Janaka and Vasudha.27 (3) Svayamvara of Sita : In Paumacariya, Janaka seeks help of Padma and Laksmana against Mlecchas. He decides to give Sita to Padma, a valiant warrior. Afterwards he arranges the Svayamvara. 28 We do not find reference of Ravana in this context. In Uttarapurana the episode of Svayamvara is totally dropped. (4) Kaikeyi and Her Demands : In Paumacariya, Dasaratha 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 Uttarapurana. Dasaratha sends Rama and Laksmana to Varanasi. Rama became and king and Laksmana, a crowned prince. However, It is very surprising that in Vasudevahindi, (6th Century A.D.) Samghadasagani follows Valmiki in this whole account of fourteen-year' forest-wanderings of Rama. In Dasaratha Jataka, Kaikeyi demands royal throne for

Page #10
72 anusandhAna 47 Bharata. Dasaratha accepts her demands, but comments on the deceitful and jealous nature of women and sends Rama to forest. (5) The Slaughter of Vali: In Paumacariya, after a fierce war between Vali and Sugriva, Vali becomes a Muni and attains Nirvana." In Uttarapurana, Laksmana kills Vali. Silanka follows Valmiki and depicts Rama as a killer of Vali.33 (6) Story of Sambuka : The story of Sambuka is dropped in Jaina Ramayanas except Paumacariya. In Paumacariya he is not depicted as a Sudra, but a son of Candranakha ( Valmiki's Surpanakha) and Kharadusana. While observing austerities in the bamboo-thicket, Laksmana kills Sambuka by mistake.34 (7) Abduction of Sita: This episode is picturised in Paumacariya and Uttarapurana in different manners. (8) Banishment of Sita : Vimalasuri depicts this account in Parvas 93 and 94. Ravisena and Hemcandra follow him. Samghadasagani, Gunabhadra, Silanka and Asadhara have completed their Ramakathas at Rama's consecration. CONCLUSIVE REMARKS: When we consider the Jain versions of Ramayana in totality, at first, readers' attention is attracted towards the reasonable changes done with positive attitude. Depicting the Vanaras and Raksasas 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

Page #11
mArca 2009 Sambuka are presented in entirely new manner. Comparatively sympathetic and liberal attitude towards women is seen throughout the Ramakatha. Vimalasuri 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 Sita. In spite of all these plus-points, an objective analysis and valuation of the Jaina versions is needed. 73 If Jainas charge the Brahmanic Ramayana as 'mativikalpita' 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 Diksas during the forest wanderings of Padma and Sita and elsewhere, at the time of Ramayana. These new renderings of Jaina authors are not popular among the Jainas even today due to the popularity of Valmiki-Ramayana, 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 -Ramayana 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 Samghadasagani and Silanka 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 Ramkatha is not very popular even among Jainas.

Page #12
74 anusandhAna 47 Comparatively Krsnakatha which is introduced in convincing manner is much more popular among Jainas, but it is a separate thought-line for further research. References 1. trilokaprajJapti 4.510, 511; vizeSAvazyakabhASya gA. 1741-1750; Avazyaka niyukti 370-375; Avazyaka bhASya 39-43 2. paumacariya 5.257; 6.86-90; cauppanna mahApurisacariya pR. 175; vasudevahiMDI 3. paumacariya 102.141-143; uttarapurANa 68.682-686 4. paumacariya 17.60-82; paumacariu saMdhI 18, 19 5. paumacariya 30.49-52 6. paumacariya 102.49; uttarapurANa 68.721 7. paumacariya 11.76-81 7A. paumacariya 11.24-26; triSaSTismRtizAstra pR. 88 zloka 26 8. paumacariya 11.49-68; uttarapurANa 68.89-99; 68.282-284 9. nAyAdhammakahA zrutaskaMdha 1 adhyayana 16 10. RSibhASita adhyayana 1 11. paumacariya 54.34-35; uttarapurANa 68.509 12. paumacariya 54.38; uttarapurANa 68.522 13. paumacariya 26.75 14. paumacariya 76.15, uttarapurANa 68.642 15. paumacariya 93 16. paumacariya 102.3, 49 17. paumacariya 31; (padmacarita) padmapurANa parva 31, 32 18. vAlmIki rAmAyaNa yuddhakANDa sarga 111 19. paumacariya 9.10-19; 46.27-44; 53.40-47, 66.32-35, 70.8-61 20. kiSkidhAkANDa sarga 66 zloka 10-30 21. kalpasUtra (J) gAthA kra. 134-137 22. paumacariya 25.1-14 23. uttarapurANa 67.14.8-150 24. viSaSTismRtizAstra 72.17-19 25. dazarathajAtaka pR. 105 26. paumacariya 26, 27, 28 27. uttarapurANa 68.17-27 28. paumacariya 28.41

Page #13
mArca 2009 75 29. paumacariya 81 30. uttarapurANa 68.51-80 31. paumacariya 9.46 32. uttarapurANa 68.464 33. cauppannamahApurisacariya pR. 175 34. paumacariya 44.30-39 List of Reference-Books 1. AvazyakasUtra with Niryukti and Haribhadra's Comm., Agamodayasamiti, mahesANA, 1916 cauppannamahApurisacariyaM : zIlAMkAcArya, saM.paM. amRtalAla bhojaka, prAkRta graMtha pariSad, vArANasI, 1961 jaina sAhitya kA bRhad ipihAsa (bhAga-6) : saM. dalasukha mAlavaNiyA, DaoN. mohanalAla mehatA, pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI, 1973 Kalpasutra : Bhadrabahu, K.C.Lalwani, Motilal Banarasidas, Delhi, 1979 5. Mahapurana (Uttarpurana) : Gunabhadra, Edited - Pannalal Jain, Bharatiya Jnanapitha Kashi, 1954 padmapurANa : raviSeNa, saM. - pannAlAla jaina, bhAratIya jJAnapITha, kAzI, 1959 Paumacariya : Vamalasari, Ed. Jacobi, Prakrit Text Soceity, Varanasi-5, 1962 Purana Perennis : Ed. by Wendy Doniger, Indian Books Centre, Delhi, 1993 saMskRta sAhitya kA itihAsa : saM. baladeva upAdhyAya, zAradA mandira, kAzI, 1945 10. siddhArthajAtaka : khaMDa 4, durgA bhAgavata, varadA buksa, puNe 16, 1978 11. zrImadvAlmIkiya rAmAyaNa : gItApresa, gorakhapura, saM. 2024 / 12. tiloya - paNNattI : yativRSabha, saM. hIrAlAla jaina, AdinAtha upAdhyAya, jaina saMskRti saMrakSaka saMgha, solApura, 1943 13. Trisastisalakapurusacaritra : Vol. IV, Oriental Institute, Baroda, 1954 14. triSaSTismRtizAstram : AzAdharaviracita, mANikacaMda graMthamAlA, muMbaI, 1937 15. vasudevahiNDi (prathama khaNDa) : saMghadAsagaNI, saM. muni puNyavijaya, jaina AtmAnaMda sabhA, bhAvanagara, 1930 / 16. vizeSAvazyakabhASya (2) : jinabhadragaNI, saM. dalasukha mAlavaNiyA, el.DI. bhAratIya saMskRti vidyAmandira, ahamadAbAda, 1968 (Prof. Jain Chair, Dept. of Philosophy, University of Pune.)