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A CRITICAL STUDY OF PAUMACARIYAN
abuse Rāma when initially he does not permit her to accompany him to the forest (Supra, Ch. 4.3. 3. B). Lakşmana does not become furious and does not abuse Dasaratha for exiling Răma. He even says that it is all due to misfortune (Supra, Ch. 3. 3. B). The TR drops down the reference to Śūrpanakha's desire to devour the blood of the culprits (i.e. Rama & Lakṣmaṇa) as narrated in the VR (Supra, Ch. 3. 5. C). Virādha is not referred to have snatched away Sitā from Rāma and Lakşmapa as narrated in the VR (Supra, Ch. 3. 4. C).
Influence on the Style and Pattern of Tulasi's works: Now we take up the influence of the general style and pattern of the Jaina Rāma caritas as well as the particular works which have influenced Tulasīdāsa.
The pattern of the previous birth stories of Dasaratha, Rāvana, Rāma and Sītā in the TR resembles that of the Jaina works on Rāma Katha. The missing link of enmity between Rāma and Rāvana is furnished by Tulasīdāsa in his Rāmacaritamanasa (see the Preceding section B-3).
The very title of the work Rāmacaritamanasa shows an influence of the Prakrit works, the first being the Paumacariyam which is titled as caritam. Whereas the earlier or later Brahmanical works are generally titled as Rāmāyaṇa.
It is the style of the Jaina poets that they in the beginning pay obeisance to all great persons. Tirthaukaras, Maharşis, Ganadharas and Anāgata sadhus. (See PCV, 1.1-7; PCR, 1.1-15; PCS, 1.1-2). On the same pattern we find that Tulasidasa in the beginning of his Rāmacaritamanasa remembers in his salutations not only one or two but a number of deities and great persons. He pays obeisance to Sarasvati, Bhavāni, Salikara, Sita, Rāma, Vālmīki, Hanumān, Hari, Ganesa, Nārāyana, Teachers (Gurus) Santasamāja (saints), etc. (TR, 1.1-3). Thereafter he salutes the wicked persons (Tr, 1. 4-5):
Bandauṁ khala jasa seșa saroņā Sahasa badana baranai para doşā (I. 4. 4) Bacana bajra jehi sadā piārā
Sahasa nayana para doşa niharā (1. 4. 6) Compare it with the PCV at 1. 12 where Vimalasūri before commencing to narrate the story ridicules the fault-seekers :
Atthetha visamasila kevi nará dosagahapatalliccha/
Tutýhā vi subhaņiehim ekkam pi gūņam na geņhanti//
Svayambhū also in the beginning of his PCS contrasts the saints and the wicked (1. 3. 12-14).
