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अनुसन्धान ४७
given totally new meanings of the words, viz. Vanara and Rākṣasa.2 Jain authors feel that Välmiki's depiction of Vānaras and Rākṣasas 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 Rāmakatha are explained in the light of Karmasiddhānta. While explaining the painful separation of Padma and Sitā 3, the agonies in the life of Añjana 4, the infatuation of Bhamandala towards Sita, the Jaina authors have not missed the opportunity to elaborate the doctrine of Karman. When Sita embraces Dikṣa, she explains the theory of Karman in nutshell. In all Jain Rāmakathās, every now and then, we find the keywords of Jainism like Vairagya, Samyama and Dikṣa. During the preaching of Munis, the conduct of layman and monk is narrated at length.
(5) Ascetics and their dwellings :
In Valmiki Rāmāyaṇa we find several names of sages, ascetics, their dwellings (i.e. Aśramās), their preaching and giving out different lores and weapons to Rama and Lakṣmaṇa. In the Jain versions, we see complete Jainification in this respect. Every now and then we find the descriptions of Jain Sadhus, Munis, Anagāras and Kevalins engaged in giving religious sermons, offering bigger and smaller vows to householders. There are Jinamandiras, Chaityas and places of pilgrimage. Padma, Sitā, Hanuman, Ravana etc. visit these places, worship and adore in Chaityas and attend the religious assemblies.
(6) An approach to the Sacrifices :
In Valmiki Rāmāyaṇa we find ample references of various sacrifices and sacrificial acts. Vimalasūri and
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