Studies in Jainism

SR No.: 006565
Original Sutra Author: N/A
Author: Ramkrishna Mission Institute of Culture Culcutta
Publisher: Ramkrishna Mission Institute of Culture Culcutta
Publication Year: 1997
Total Pages: 182
Language: English
Classification: Book_English
File Size: 11 MB

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STUDIES IN JAINISM A few points of divergence between Vālmīki and Vimalasūri in their respective stories may be noted here. The main story in the Paumacaria is substantially the same as that of Valmīki's poem. The death of Sambuka, a low caste man, who was doing penance like an ascetic, at the hands of Rāma is narrated in the Uttara-kānnda of the Rāmāyana. Vimala sūri takes up this incident and cleverly manages to achieve his own ends. Sambuka is represented here as the son of Candranakhā, wife of Khara and sister of Rāvana. Lakşmana, to his surprise, beholds the severed head of a lad. This lad is Sambuka. Lakşmaņa in his wanderings through the forest, sees a grove of bamboos and a sword worshipped with flowers near by. To test its sharpness he grips the sword and cuts down the grove at one stroke. In the midst of the falling bamboos, Laksmana, to his surprise, beholds the severed head of a lad. This lad is Sambuka. Lakşmaņa is full of remorse for his act, committed though unknowingly. But its consequences will be disastrous ending in the kidnapping of Sītā by Rāvana. Vimalasūri has made this incident the central pivot in the plot of his story and from an artistic point of view this change is creditable. In the Paumacaria, Sugriva and Hanuman who were lords over people with monkey-banners, are all vassals of Rāvana. Hanumān helps Rāvana in his battle against Varuņa. Rāma, Lakşmaņa and Hanuman are married here to many women. This change appears to mar the intensity of love between Rāma and Sitā, and so is not praiseworthy. It is Laksmana, the Vasudeva, that kills Rāvana. Rāma must not Kill him, because he was a last-bodied-man (carama-dehadharing and was destined to become a Siddha and so committing an act of himsā by kiling Rāvana would cast him into hell. Lakşmana goes to hell for killing Rāvana. Sitā has been endowed with a brother named Pradhāmandala whose adventures are narrated at great length. Changes like these appear off and on but mainly the story follows that of Vālmīki. Hence it may be said that the school of Vimalasūri follows the Vamiki Rāmāyana. This school is more popular on account of the intense human interest with which the characterization of Rāvana has been suffused.
I may now pass on to the consideration of another school.