Paumchariyam Part 1

Author(s): Vimalsuri, Punyavijay, Harman
Publisher: Prakrit Granth Parishad

Page 18

THE ORIGIN OF JAINA RĀMĀYAŅA Rāma, Laksmana and the army of Sugriva marched against Lanka; Vibhişana, the righteous brother of Rāvana did his best to persuade Rāvaņa honourably to return Sīta to Rāma, but in vain. He deserted Rāvana and formed an alliance with Rāma. A terrible war was fought between the two hostile armies of Rāma and Rāvaņa. Finally Rāvana was killed, Vibhișana was made king of Lankā and Rāma was united with his lost queen.
After vindicating his honour, Rāma, with Lakşmaņa and Sītā returned to Ayodhyā, his capital, Rāma had 8000 queens among whom Sītā and three others were the principal ones. Lakşmaņa had 16000 queens among whom Pșthvisundari and others were the chief ones. Rāina and Lakşmaņa very deeply loved each other. After Laksmana's death Rama became a monk, practised austerities, obtained perfect knowledge, and in due course attained to Mokşa. Lakşmaņa, as he did not accept:the path laid down by the Jinas, sank into hell. Rāvana, for his lapse from the code of correct behaviour, had to go to hell. Both of them after passing through many births would attain to liberation. Sita, after leading the life of an Aryikā, was born in heaven, but she, too, would in course of time obtain Mokşa.
According to the Jaina versions, Rāma, Lakşmaņa and Rāvaņa are the 8th set of Baladeva, Vasudeva and Prativāsudeva.
It is quite obvious that excepting the number of the queens of Rāma and Lakşmaņa, the killing of Rāvana by Lakşmaņa and the Jinistic conclusion this Rāma story is basically and essentially the same as that found in the Hindu versions of Vyāsa and Valmiki. .
5. THE ORIGIN OF THE RAMA STORY IN JAINA LITERATURE : (a) The Problem :
With regard this problem of the origin of the Rāma story in Jain literature three logically possible answers suggest themselves : the story of Rana in Jaina literature (i) preserves an independent tradition anterior to that of Valmiki, (ii) is derivative in nature being borrowed from the Valmīki Rāmāyaṇa or the Hindu Rāmāyaṇa in general with suitable changes and (iii) partly preserves some features of the very ancient tradition prior to that of Vālmīki and partly borrows some features of the Vālmīki Rāmāyaṇa on account of their vast popularity among the masses. For this purpose it is necessary to investigate the oldest Jaina tradition preserved in the Padmachariya. (6) The Tradition Regarding the Orign of the Pa üma.Chariya :
( as recorded by Vimala-Sori himself is as follows :) The Palma-Chariya was in the form of a list of names and was handed down in regular succession from teacher to his disciple. It was first told by Lord Mahavira to Indra bhati Gautama who Tetold it to his disciple. It became known to generations of people through a succession of 'Sadhus". Rahu was his grand-teacher and Vijaya was his teacher. He composed this epic, 530 years after the
1. aphrafesaferad farmi ucal वोच्छामि पउमचरियं, अहाणपुव्विसमासेण ॥
1.8 2. pi at fara af fagi hep gel,
पच्छाऽऽखंडलभूइणा, उ कहियं सीसाण धम्मासयं । भूओ साहुपरंपराएँ सयलं लोए ठियं पायर्ड, geile fare gehiez ETF
Canto 118, v. 102.