Studies in Jain Literature

SR No.: 001868
Original Sutra Author: N/A
Author: V M Kulkarni
Publisher: Shardaben Chimanbhai Educational Research Centre
Publication Year: 2001
Total Pages: 114
Language: English
Classification: Book_English, Literature, & Story
File Size: 14 MB

Page 518

500 STUDIES IN JAIN LITERATURE of meat with a description of hells added. The Raksasas are not man-eating demons with fearful and hideous appearances. Nor are the Vanaras animals having long tails living on fruits etc., and using their nails and teeth as weapons. They are a race of the Vidyadharas,--a class of beings endowed with many supernatural qualities, though not human beings in the correct sense of the term. They are depicted as having been highly civilized adherents to the vow of Ahimsa. The dynasty of Vidyadharas of Lanka came to be called Raksasas after the great and celebrated Vidyadhara hero named Raksasa, and also because they guarded the islands. The Vidyadharas of Kiskindhipura received the name of Vanaras because of their custom of wearing the pictures of monkeys as symbols or totems on their banners and crowns. Ravana's epithet Dasamukha is explained in a realistic way : Ravana's mother hangs around his neck a wondrous necklace of ratnas, in which his face is reflected nine times, hence his epithet Dasamukha--"The man with ten faces". The characters of Kaikeyi, Ravana, Valin, are elevated. Almost all the principal characters are represented as pious Jain laymen who retire from the world at the end and become Jain monks and attain to heaven or liberation. The version of Sanghadasa as presented in Vasudevahindi is, generally speaking, more in agreement with the Ramayana of Valmiki or the Ramopakhyana of the Mahabharata than with Paumacariya. Gunabhadra's version as found in Uttarapurana (9th century A. D.) is largely dependent on Valmiki. It contains some features which have their parallels in the Dasarathajataka and the version of Sanghadasa and some traits peculiar to the Jain forms of the story of Rama. This conglomeration of different elements gives Gunabhadra's version a new look and form. As this version of Gunabhadra has many important divergencies with Paumacariya it is regarded as forming another independent version. The Jains have their own version of the Mahabharata (and the Harivamsa) as well. The earliest version that has come down to us is the Harivassa-Purana in 66 sargas by Jinasena (783 A. D.). In this Purana not only are the stories of Krsna and Balarama told in a Jain setting, but Gautama, the pupil of Mahavira, is made the narrator of the story, and in many places sermons on the Jain doctrine are inserted. The legend of Rsabha, the first Tirthankara, is told by way of introduction, and, connected with the story of Krsna, the story of Aristanemi, Krsna's cousin, is presented. The story of the Kauravas and the Pandavas and the descendants of Balarama and Krsna is also told. The Kauravas (and Karna) are converted to Jainism. Finally, the Pandavas also become ascetics and like Aristanemi, attain to liberation.