Critical Study Of Paumacariyam

SR No.: 022643
Original Sutra Author: N/A
Author: K R Chandra
Publisher: Research Institute of Prakrit Jainology and Ahimsa
Publication Year: 1970
Total Pages: 672
Language: English, Sanskrit
Classification: Book_English & Book_Devnagari
File Size: 18 MB

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A CRITICAL STUDY OF PAUMACARIYAM
Kāśmiri Rāmāyura (Bulcke-p.325) blame Sarasvati. In the Adhyä tma Ramāyana (2.1.33-28) it is also mentioned that a day before the coronation of Rāma, Narada goes to Ayodhyā and reminds Rāma of his promise to lighten the burden of the earth by killing Rāvana. Rāma then accepts his advice and promises to enter the forest rather than accept the kingdom. Further at the time of Kaikeyi's demand for his exile, he consoles his father saying that his exile is meant for the accomplishment of the wishes of the gods (devakāryaṁ cāpi bhavisyati 2.3.75). Thus Kaikeyi is saved from being blamed. The Ananda Rāmāyana (1.6), the Kašmiri Rāmāyaṇa and the interpolated portions of some versions of the Rāmacaritamanasa also contain this account (Bulcke, p.319). In the Rāmalingāmsta, Kaikeyi tells Rāma, after his return from Lankā, that she sent him in exile for killing Rāvaņa as she was induced by the Devendra (Sarga 12) to do so (Bulcke-p.207).
There are some works which make Pitamaha (Brahma) responsible for the exile of Rāma. According to the Ramopākhyāna (MB,3.269.9-10), Gandharví Dundubhi was commissioned by the Pitāmaha to be born as Mantharā for bringing about the destruction of Dasgarīva by exiling Rāma. The Gaudiya version of Padmapurāna (Pätālakhanda ch. 15) and the Ananda Rāmāyaṇa (1.2.3) mention the same thing.
Then there are certain works which tell us that the enmity of Mantharā with Rāma was responsible for that unhappy episode. The Agnipurā ņa (6.8) mentions that Rima had insulted Mantharā, hence the latter put him in trouble. According to the Telugu Rämāyana of Raiganātha (2.3) Rāma had fractured a leg of Manthară. The Seri Rāma and the Rāma Kiyena mentiou that Rāma had pierced an arrow into the hump of Manthară. According to the Satyopakhyāna the enmity between Mantharā and Rāma in their previous life became the cause of the exile of Rāma (Bulcke,p. 326).
According to the PCV, Rāma voluntarily prefers exile to crown. Kaikeyi does not demand his exile. There are some non-Jaina works .which agree with this point of the PCV.
The Dasaratha Jātaka and the Dasaratha Kathānam mention that Kaikeyi demanded only the coronation of Bharata. But Dašaratha being suspicious of the intrigues of the mother of Bharata sent Rāma and Lakşmaņa away from his territory for twelve years. According to the Anāmakam Jataka the king voluntarily retired to the forest to avoid battle with his maternal uncle.
According to the Tibetan Rāmāyana, Dasaratha was unable to decide whether Rāma or his younger brother should be made the