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मार्च २००९ .
The Jain Versions of Rāmāyaṇa (With Special Reference to Vimalasari Gunabhadra and Śilānka)
Dr. Nalini Joshi
Introduction:
There is no need to highlight the influence of Vālmiki Rāmāyaṇa on further Indian Literature and Culture. Though hundreds of Brahmanic, Jaina and Buddhist versions of Rāmāyaṇa are available, Vālmiki's position as Ādikavi is unanimously accepted. Some stray different traditions about the chief characters may be prevalent in the society, but Vālmiki was the first to present it in Epic form. For this paper, the date of the available Rāmāyaṇa of Vālmiki is assumed as 3rd Century B.C. According to the prominent scholars, of course the Bālakāņda and Uttarakāņda is spurious and there are some additions, here and there. Scope of the Research Paper :
Though there is a long tradition of Rāmakathã among Jainas, here I have purposefully selected a few of them. Vimalasūri's Paumacariya is the first Jain Rāmāyaṇa written in Jain Mahāraştri or Arsa Prakrit in 3rd Century A.D. We find both Śvetāmbara and Digambara elements in Vimalasūri. Some of the scholars have opined that Vimalasūri represents Yāpaniya Sect, reconciling Śve, and Dig. views. Ravişeņa's Skt. Padmacarita (8th Cen, A.D.) is almost the replica of Prakrit Paumacariya of Vimalasūri. Ravişeņa has presented his Rāmāyaṇa without mentioning the indebtedness of Vimalasûri, added some detailed descriptions and his Dig. attitude is quite clear. Apabhrarmśa Paumacariu written in the later half of the 8th Century by Svayambhū, who was a householder (Śrāvaka), almost imitates Vimalasūri and Ravişeņa. He mentions Ravişeņa but neglects Vimalasūri probably due to the sectarian bias.
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