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A CRITICAL STUDY OF PAUMACARIYAM
the Rakṣasas are introduced. It narrates that Visņu once with the help of Jaya and Vijaya beguiled the chastity of Vṛnda, the wife of Daitya Jalandhara. Then Vṛnda cursed Vişņu to be reborn as a human being and suffer separation from his wife who would be kidnapped by Jaya and Vijaya in the form of the Rākṣasas. This story is found in the Sivamahapurana also (Rudrasamhita Yuddhakhanda, Ch. 23; Bulcke, p. 275). The Ananda Rāmāyaṇa (1. 4. 82-110) also narrates this episode. We find further development in the TR (I. 122. 139). It mentions that Jalandhara was reborn as Ravana and on account of his previous enmity with Vişņu he abducted the wife of Rāma.
One other episode is narrated in the Sivamahapurana (RudrasamhitaŚrstikhanda, Ch. 3-4). Narada wanted to marry a particular girl but Vişņu contrived to marry her. Then Narada cursed Vişņu to suffer separation from his wife and cursed two attendants of Śiva who had laughed at him to be reborn as Ravana and Kumbhakarna (Bulcke, p. 276). The TR (I. 122-139) also contains this episode.
The TR additionally introduces the previous birth of Vibhiṣaṇa in the story of Pratāpabhānu (Supra, Ch. 4. story No. 52).
(4) Influence on Tulasidāsa:
The Ramacaritamanasa was composed by Tulasidăsa in 1574 A.D. (Vide M.P. Gupta, p. 276). Its sources are various works of Brahmanical tradition on Rama-story and specially it is based on the Adhyatma Rāmāyaṇa. Tulasīdasa has completely deified Rama and his work depicts the cult of Ramabhakti. There are certain elements in it which show influence of the tradition of Paumacariyam's Rāma and that of the style of the Jaina-carita works.
The following elements reveal the tradition of PCV on the Ramacarita mannsa. As they had become popular with the Brahamanical works composed before the TR, hence they should be regarded as indirectly influenced by the tradition of PCV:
1. Rama's success among various candidates in the 'svayamvara' of Sita (Supra, Ch. 3.2.E). 2. Exonerating Kaikeyi from the charge of cruelty by (i) introducing goddess Sarasvati (Supra, Ch. 3.3, B), (ii) Kaikey's implicit repentance twice on the Gitrakuta hill for exiling Rāma (Supra, Ch. 3.3. C), (iii) clear statement of Muni Bharadvaja that Kaikeyī is not at all guilty. It was the Sarasvati who beguiled her mind (Supra, Ch. 3.3.B) and (iv) Narada's advice and Rama's decision to forego kingship for exile. Point No. (iv) is found only in the interpolated portions of the TR (Supra, Ch. 3.3.B). Point No. (iii) is not found in the earlier Brahmanical works. It is
