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corresponding period is certainly Paumacariya, of Vimalasuri (c. 2nd-5th A.D.) of Naila or Nagila Kula, which deals with the lifestories of Laksamana and Rāvana, It is a pioneer work of Jainas on Rāmakathā. It has considerable impact on one work of Ravisena's Padmacarita (c. 7th A.D.) in Samskrta and Svayambhu's Paumacariu (c. 8th A.D.) in Apabhramsa.
There is also another version of Jaina Ramakathā represented by Gunabhadra (898 A.D.) in Uttarapurāņa and followed by some other Digambara writers of (c. 10th A.D.). Some other works of this category are Pārśvabhyudaya by Jinasena (c. 9th A.D.), Harivansapurāna by other Jinasena (c. 9th A.D.), Vardhamanacarita by Asaga, Neminirvāņa Mahākavya by Vagbhatta, Candraprabha carita by Virasena and some Kannada works such as Adipurāṇa by Pumpa and Śāntipurāṇa by Ponna (c. 10th A.D.) may also be included in this category. It is also to be noted that stories of Rāma and Kṛṣṇa are well recognized in Jaina tradition and Jaina writers composed so many independent works on the life of these two great personalities, accordingly.
The third type marks an interesting phase in Indian literature, in which religious tales are presented in a romantic form. The Tarangalola of Padaliptasuri in Prakrta is lost but its epitome in Samskrta, Tarangavati indicates that it might have possessed engrossing literary qualities. Then there is the Vasudeva-hindi of Sanghadasagani (c. 6th A.D.). Vasudevahindi is probably the Maharastri version of Gunadhya's famous Brhatkatha, written in Satavahana period. Vasudeva, the father of the Krsna, the romantic hero of this novel, evidently remind us of Naravahanadatta, the Hero of Gunadhya.
Next there is Samaraiccakaha of Haribhadra in Prakrta described by author as religious story, i.e., Dharmakatha, The
145 Jainism and its History
