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SOURCES, CONTRIBUTION AND INFLUENCE OF PCV.
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Manthara. Rama's exile is and for exiling Rama. PCV-No voluntary. 6. VH-Rama's period of exile is twelve years. PCV-No period mentioned. 7. VH-Bharata is away at his maternal uncle's home when Kaikeyi demands the boons. PCV- Bharata is at Ayodhya. 8. VH-Bharata brings Rama's 'pādukās'. PCV-No reference to them. 9. The details of Rama's journey and his exploits till he enters 10. The VH refers to the Dandakaranya are missing in the VH. Rama's entry into Vijanasthana and his passing by of various Tāpasa-āśramas. PCV-No reference to the Vijanasthana. 11. VH It does not mention various marriages of Rama and Lakṣmaṇa. 12. VH-Khara and Duşaņa are two sons of Surpanakha. PCV-In place of Surpanakha there is Candranakhā. Kharadūṣaṇa is one person and husband of Candranakhā. 13. VH-Rama disfigures the VH there is the Surpanakha. PCV-No disfiguring. 14. In device of the golden deer. PCV-No deer. 15. VII-Jatayu is a Vidyadhara. PCV-It is a bird. VH-Vali and Sugrīva are PCVhostile to each other for a certain woman. Rama kills Vali. Vali has no hostility with Sugrīva. He long ago became a monk. Rāma kills Sugrīva and Sahasagati quarrel for obtaining Tārā. over the bridge sea is Sahasagati. 17. VH-Construction of a mentioned. PCV-No bridge. 18. VH-Hanuman is the minister of Sugrīva. PCV-The son-in-law of Sugrīva. 19. VH-Rama is enthroned as king of Ayodhya. PCV-Lakṣmana becomes the king of Ayodhya. 20. VH-Exile of Sita and details about Ravaṇa-carita are lacking. 21. VH-Four wives of Ravana's father and their many sons and daughters. PCV-One wife, three sons and one daughter only. are at variance from those 22. Rāvana's parentage and his ancestors given in the PCV.
16.
The above analysis reveals that:
The Rama-story in the VH is akin to the Ramopakhyāna of Mahabharata with certain minor alterations in points Nos. 4,12,13 & 15, under sub-heading (ii).
Point No (ii) 2, is quite new while point No. (ii) 6 agrees with the Dasaratha Jätaka and the Dasaratha Kathānam. Point No. (ii) 21 is more akin to Kurmapurāna than the Ramopakhyāna (See Supra, Ch. 5).
Though some elements are common in the PCV and the VH, yet both the works constitute different Jaina traditions of the Rama-story.
(b) Current of Uttarapurana's Rama-Story:
An analysis of the story of Uttarapurana (for details See Supra Ch. 3 and 4) reveals some traits of Buddhist Jātakas, Ramopākhyāna,
