Story Of Rama In Jain Literature

SR No.: 022775
Original Sutra Author: N/A
Author: V M Kulkarni
Publisher: Saraswati Pustak Bhandar
Publication Year: 1990
Total Pages: 278
Language: English
Classification: Book_English
File Size: 27 MB

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Story of Rāma in Jain Literature
This statement of Vimala Súri is based on Yuddha-kāņda, Canto 60, w. 23-64. (d) It is said that Indra, when defeated in battle by Råvana, was bound in chains
and taken to Larikā. How can anyone take Indra captive--Indra who rules over Jambudvipa with its gods and men? (One would be reduced to heaps of ashes at the mere thought of attacking him, who has Airāvata the elephant-jewel and Vajra--the thunder-bolt at his command!) AT that rate we might as well affirm
that the lion is overcome by the deer, the elephant by the dog! Pc. 2, 113-116. How Indra was overpowered by Rāvana's son and taken captive to Lankā and then Brahmå at the request of gods waited in deputation on Rāvana etc., --is described in detail in Uttara-kaņda Cantos 29-30. (e) It is reported that Rama during his sojourn in the forest killed a ( wondrous)
golden deer. Pc. 3, v. 10. This incident of the golden deer is described at length by Valmiki in the Aranya kānda, Cantos 43 and 44. ( It is said that Rāma treacherously killed Valin in order to oblige (his ally) Sugrīva
and win Sutārā" for him (Sugriva). Pc. 3, v. 10. Rāma's alliance with Sugriva and his killing of Vālin with the discharge of a single arrow from a covert position is described in the Kişkindhā-kāņda, Cantos 8-26. g) It is said that the Vanaras constructed a bridge across the ocean! Pc. 3, v. 12.
In the Yuddha-kõnda (VI. Canto 22) we are told by Vālmīki that Nala, who inherited a share of his father's-- Višvakarman's--celestial art and skill, with the aid of hosts of Vanaras, who uprooted mountains, rocks, etc., and overthrew them into the ocean, built a bridge of wondrous strength across the sea.
We thus find that the various doubts regarding the life of Rāma raised by Sreņika have full support in the passages of Ramāyana of Vālmīki and we, therefore, arrive at the legitimate inference that Vimala Sūri had in his mind at the time of composing his Patima-Cariya, the Rāmāyaṇa of Valmiki.
4. Vimla Sūri's indebteness to Válmiki's Rāmayana
Vimala Sūri puts down Välmiki as a liar and accuses him of presenting perverted and false account of Råma's life, and undertakes to narrate the true biography of Rama as handed down by unbroken tradition. A comparative study of his work with the Hindu epic, however, reveals, in spite of remarkable divergences, alterations, modifications and omissions, a profound influence of Valmiki over Vimala Sūri. He follows Valmìki as far as the principal features of the story of Rāma are concerned: Rāma's wedding with Sita.
11.
Sutāra is known in the Valmiki's Rāmāyaṇa as simply Târa'.