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The Prakrit and Apabhramsa Rāmāyaṇas
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lowed by Puspadanta in his Mahapurāņa (965 A.D.) in Apabrhamsa. The version found in the Vasudevahindi of Sanghadāsa (c. 6th cent.) is closest to Vālmiki's and one found in the Caupannamahāpurisacariya (868 A.D.) follows this with a few elements imported from the Vimala tradition. Obviously, the force of the popular tradition of Rāmāyaṇa proved irresistible and overwhelming. Gunabhadra's version is abbreviated, and in several points deviates from both Vālmiki and Vimala. According to it Rāma was a son of Dasaratha's queen Subalā and Laksmana of Kaikeyi. Bharata and Satrughna were born of some other' queens. There is no reference to the difference or dispute as to who should succeed Dasaratha, nor to Rāma's exile. Rāma and Lakşmaņa once went to the earlier State Capital Vārāṇasi, when Rāvana, assuming the form of Rāma abducted Sītā from the city park. It was Nārada who had incited him to this act by pointing out to him the fact that the most beautiful Sitā was given to Rāma and he (Rāvana) was totally ignored. We have here after Vālmiki the incident of Mārica assuming the form of golden deer. Like Vālmīki's version too, Răvaņa has here a wicked, violent, voluptuous and oppressive character. Vālin also is here moulded following Vālmiki rather than Vimala. The Jain versions are divided with respect to Rävaņa's character. Some depict him as virtuous, some as wicked. These conflicting conceptions lie also at the basis of the wavering Jain tradition about the inclusion of Prativāsudevas among the Salākāpuruşas and the resulting total of fifty-four or sixty-three. Regarding Sitā's birth and origin too there are basic differences. In the VPc she is born to Janaka in a natural manner. But according to the Vasudevahindi, Uttarapurāņı etc. Sitā was a daughter of Rāvana. and Mandodari. She was abandoned because her birth portended destruction to whole of her family including Rāvana. She was found and reared by Janaka.
There are numerous other differences of details which it is not necessary here to touch upon or describe.
In concluding, it may be observed that the differences found in the Jain versions have the same significance as those found in
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