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A CRITICAL STUDY OF PAUMACARIYAN all the dead monkeys to life by God Mahendra. 17. Rāma's horsesacrifice. 18. Splitting up of the earth and Sita's entry into it. 19. Granting of the boon of immortality by Brahmă to Rāvana. 20. Deluding of the mind of Kumbhakarņa by Sarasvati and fotmer's demand from Brahmā of a boon for sleeping in slumber.
(d) New elements: 1. "Svayamvara' of Kaikeyi and driving the war chariot of Drśaratha by her. 2. Bhamandala as brother of Sītā his abduction by a Vidyadhara. 3. Sita's betrothal with Rāma for the latter's valour in defeating the Anāryas. 4. Sītā's 'svayamvara' in the presence of various candidates. 5. Another 'svayamvara' for Bharata. 6. Rāma's voluntary exile. 7. Kaikeyi's attempt to call back Rāma from exile. 8. Rāma and Laksmana's marriages with various girls. 9. Conjuring up of divine colony called Ramapuri by a Yakşa. 10. Ativirya's hostility with Bharata and the defeat of the former at the hands of Rāma. 11. Rāvana's request to Māndodarī to persuade Sītā to accept him as her husband. 12. Episode of sham Sugrīva. 13. Overpowering of Mahendrarāja by Hanu. 14. Rāma's messages to Bhamandala for securing his assistance and the latter's help to Rāma in fighting against Rāvana 15. Rāvana's proposal for peace treaty with Rāma. 16. Rāvana's intention of returning Sitā after defeating Rāma. 17. Vibhīşana's attempt to commit suicide at the time of the death of Rāvaņa. 18. Numerous wives of Rama and Lakşmaņa. 19. Renouncement of the world by Bharata and Kaikeyi. 20. Many sons of Rāma and Lakşmaņa. 21. Marriage of Sīta's sons, their 'digvijaya' and battle with Rāma and Lakşmaņa. 22. Some additional details about the ancestral history of the Rakşasas and the Vanaras. 23. Hanu's several marriages and his progeny.
The above analysis reveals that the Ráma-story of the PCV, in its outline, agrees with that of the VR, but in details there are generally many differences.
4. Obvious influence of Vālmiki Rāmāyaṇa on Paumacariyam:
Despite these differences with the VR, we have certain evidences to prove that Vimalasūri was well-acquainted not only with the story of the VR but even with the text of the VR. This conclusion is based upon certain elements of the PCV, which reveal a strong influence of the VR on them in the form of adopting very popular proper names, of having basic similarities in some points, of creeping in of some elements sub-consciously, of having striking resemblances in the
