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६८
अनुसन्धान ४७
and scrutiny of each female character in the Rāmāyaṇas of both traditions is a vast subject; still some important points are noted here in order to illuminate the liberal approach of Jain authors towards women.
13
According to Vimalasūri, Sitā is a daughter of King Janaka and queen Videhā.13 The myth of finding Sitä in the box buried underground is totally absent in Paumacariya. Padma or Rama accepts Sita in Lanka without any doubt or ordeal (Divya).14 Vimalasūri picturises the episode of banishment of Sita in 5, but the tone of Padma towards Sita is less harsh than Vālmiki. Guṇabhadra and his literary followers had ended the Ramakatha at the consecration of Rama is Ayodhya and had kept mum about the incidents of expulsion of Sitā. In Paumacariya, Sita goes through the ordeal only once and after proving her 'pureness' voluntarily embraces Dikṣā and goes away, 16
In all major Jain versions, the episodes of Manthara, Ahalya and Śabari are absent. They do not want to picturise Manthara as 'jealousy incarnate'. Kaikeyi was very much anxious about Bharata's consecration to create interest of worldly things in him who was on the verge of renouncing the house and becoming a monk. Kaikeyi is not responsible for the banishment of Padma. The decision of Vanavāsa is taken by Padma and it is not the effect of the boon given to Kaikeyi. Kaikeyi's repent and her sincere efforts to persuade Rama from Aranyavāsa throw new light on Kaikeyi's character. The sympathetic attitude toward Kaikeyi is very peculiar to Vimalasūri and his followers.17
It is quite evident from the absence of Ahalya episode that Jain authors do not wish to depict Padma as the uplifter of 'Patita' woman like Ahalya. by mere touch. Likewise they do not want to depict Padma as the spiritual uplifter of Śabari merely by his presence.
Mandodari, the chief queen of Ravana is presented by
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