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A CRITICAL STUDY OF PAUMACARIYAM
Muni Valmiki is replaced by king Vajrajangha. No horse-sacrifice of Rāma. No God Sankara's encounter with Ravana on the Kailasa. Various Brahmanical tales incorporated in the first and the seventh kändas of VR are not found in the PCV.
8. Jaina Environment:
Rama, Lakṣmaṇa and Ravana are eighth Baladeva, Vasudeva and Prativasudeva of the Jaina mythology respectively. During his journey Rama ameliorates the conditions of devout Jaina rulers and pays respects to Jaina monks. Many wives of Rama and Lakṣmaṇa are in accordance with the Jaina Mythology that more the number of wives more the glory of Baladeva and Vasudeva. All the characters are devout Jains. They renounce the world in the ending days of their life. Most of the intervening stories and religious discourses are introduced to propagate Jaina doctrines and ethics.
9. Some other Elements to suit the story of the PCV :
Prophecy about Ravana's death at the hands of a son of Dasaratha. Dasaratha's disappearance and attending the 'svayamvara' of Kaikeyi. Bhamaṇḍala-episode and the bow. Killing of Śambuka by Lakṣmaṇa and Rāvāņa's appearance on the scene. Episode of Ratnajațin. Episode of Viradhita Viśalya as a surgeon. Aparajita's message to Rama through Narada.
E.
The Basic Foundation of PCV, Jaina and Popular Tradition.
Critical Examination of three Probabilities:
In view of the above analysis Dr. V.M. Kulkarni1 has come to the conclsion that the origin of the PCV is the Rāmāyaṇa of Valmiki and Vimala was prompted to effect various changes in his Rama-story on account of the following three aims or motives:
1.
(a) Purging the story of its exaggerations and elements divine, wonderful and unbelievable to give it a realistic form based on rational outlook.
(b) Emptying the story of its Brahmanical elements and infusing it with Jaina amtosphere to propagate Jainism.
1. Journal of the Oriental Institute, Vol. IX, No. 2, pp. 199 ff, 204 ff. The Origin and Development of the Rama-story in Jaina Literature'.
