Paumchariyam Part 1

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

Page 29

16
INTRODUCTION
The Puspika at the end of work describes Vimalacharya as the 'Prasisya' (pupil's pupil) of Rahu a veritable sun to the Nailavamsa, a man of great soul and a Parvadhara (one who possesses the knowledge of Purva texts). The statement that Vimalasari was a Parvadhara admits of neither refutation nor proof,1 The name of Vimalasari does not find mention in the traditional list of Parvadharas. The Svetambara tradition, however, states that the Parvadharas flourished for a period of about a thousand years after the Nirvana of Lord Mahāvīra.
From the graphic description of the founding of Mathura (Canto LXXXIX) and the strong influence of Jainism suggested therein one gets the impression, and it is an impression only, that Vimalasuri may have beed intimately connected with Mathura. Further, one may not be far wrong if he were to infer from the poet's vivid and glorious description of the Jina-puja, the Jinabhişeka and the Jinavandana-bhakti (Cante XXXII) that Vimalasari was probably a 'Caityavasin' or at least under the influence of Caityavasins.
Vimalasuri: The Scholar: The Paumacariya reveals that Vimalasūri was very well acquainted with the Rāmāyaṇa of Valmiki and some other early versions of it. On the analogy of the Paamacariya one may safely infer that his Harivamsa-cariya, if ever found, would reveal his deep acquaintance with the Bharata epic. The description of Ravana's marvellous palace and the adventures of the Vanara warriors (Pc. LXVIII. 5-15) strongly reminds one of Yudhisthira's palace built by Mayasura and Duryodhana's adventures in it (Sabhäparvan). In his extant work he displays sound knowledge of the cosmography, ontology, mythology, religion and ethics of the Jainas. Some cantos reveal his good acquaintance with the Kamasutra, the Arthaśastra and Yogaśastra. Certain descriptions in the Paumachariya remind us of similar passages in the Agama works. Although he is indebted to Valmiki, he is not a slavish imitator. He has given prominence to the Vidyadharas, added some beautiful romantic episodes and displayed originality in the conception of his characters like Rāvana, Kekai and Valin. Vimalasari's Rāvana is eminently a tragic bero. He refers to Vedic sacrifices and to the Vedas with their angas, but these references are not sufficient to attest his knowledge of the Vedic texts or the ritual of the Brahmanas. Nowhere does he show his aquaintance with the Upanisads unlike Ravişeṇacharya. The horoscope of Hanumat, if accepted as genuinely his work, would reveal his poor knowledge of Astrology. He was conversant with the science of omens and dreams. From the poetic portion of the Paûmachariya one may legitimately infer that he was conversant with some early works dealing Poetics and Metrics. He knew many plants and creepers that he mentions by name in the Paamachariya. From his reference to the Garuda and the seven Uragavegas (XV. 45-48) it appears that he
is an equivalent of Sanskrit (an epithet of Balarama) and stands for Baladeva or Balabhrt, Haladhara, the elder (step-) brother of Näräyapa (or Vasudeva). Thus in the present context Nārāyaṇa and Siri stand for Laksmana and Rama. According to Jyotiprasad Jain the words geoi gang area (meaning the life of Sri Narayana, that is, Krana-Charita or Harivarsa!) suggest that Vimalasuri had composed his Harivatsa before his Paümachariya. It is quite clear that he has entirely misunderstood the whole point. Here Vimalasüri points only to the trustworthiness of the source of his Paumacariya. His statement that Svayamhbha pays homage first to Vimalasuri (as an ancient poet) and then to Ravişena is open to doubt. The name Vimalasūri is nowhere mentioned in the passage concerned. If he has in mind the identity of विमलसूरि and कीर्तिघर the agar, he should have made the point explicit and given his reasons for the identification. 1. In the introduction to the Paumachariya Vimalasūri states :
एवं परंपराए परिहाणी पुस्तगंध-अत्या माऊण कालमानं न रुयि बुज ॥ 1. 11. ॥ The word ff, however, does not necessarily indicate total extinction.