Paumchariyam Part 1

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

Page 43

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INTRODUCTION
he get up from his bed if the period of six months was not over! When he got up, being overpowered with fierce hunger he would devour whatever would be near him at the time, such as elephants and buffaloes. Having filled his belly by devouring gods, men, elephants and the like he would again go to bed for another six months....... Again, it is said that Indra, when defeated in battle by Ravana, was bound in chains and taken to Lanka. How can anyone take Indra captive-Indra who rules over Jambudvipa with its gods and men? One would be reduced to heaps of ashes at the mere thought of attacking him, who has Airavata, the elephant-jewel and Vajra, the thunderbolt at his command! At that rate we might as well affirm that the lion is overcome by the deer, the elephant by the dog! Further, it is reported that Rama during his sojourn in the forest killed a (wondrous) golden deer and that (at Kişkindhā) Rāma treacherously killed Välin in order to oblige (his ally) Sugrīva and win (Su-) Tara for him (Sugrīva ). It is also said that the Vanaras constructed a bridge across the acean".1
It is with a view to removing all such absurdities, inconsistencies and incredible elements found in the popular Rāmāyaṇa stories that Vimalasiri undertakes the composition of the Paumachariya. It is the poet's intention to present faithfully the life of Rama as was proclaimed by Lord Mahāvīra himself. That the poem is intent on the propagation of the teachings of the Jinas is evident to every reader of this Purāņa or Charita. In the concluding portion of his work Vimalasuri exhorts his readers (or hearers) to practise the Dharma as expounded by the Jinas :
हुए किं व कीर, अम्बो भणियम्बएच लोयम्मि एकपयम्मि वि बुज्झह रमह सया जिणवरमयम्मि ॥ जिणसासणाणुरता होऊणं कुह उत्तमं धम्मं । जेल अविग्धं पावह, बलदेवाई गया जत्थं ॥
CXVIII. 112-113.
It is thus very clear that Vimalasari aims mainly at propagation of Jaina Dharma through his Palmachariya.
16. VIMALASÜRI'S CONCEPTION OF RAKSASAS AND VANARAS:
Vimalasuri's conception of Raksasas and Vanaras is markedly different from that of Valmiki. The Raksasas are not man-eating demons with fearful and hideous appearances. Nor are the Vänaras animals having long tails living on fruits etc., and using their nails and teeth as their weapons. They are, in reality, a race of the Vidyadharas, "A class of beings endowed with many supernatural qualities, if not human beings in the correct sense of the term. Beastly and uncouth behaviour and appearances are not therein attributed to them. On the other hand, they are depicted as having been highly civilized, who, far from killing and devouring all animals that they could obtain, strictly adhered to the vow of Ahimsa". The dynasty of Vidyadharas at Lanka came to be called Raksasas after the great and
1. Cf. Canto II. 105-117, III. 8-15 (and VIII. 58-60) 2. तो भइ गरिदो सुपेहि नरवसह दिन्नमनो
ज केपलीय सिद्ध अहम तुम्हें परिषमि ॥
न य रक्लसो त भइ दसानी ने आमिसाहारी।
अलियं ति सब्वमेयं, भणति जं कुकइणो मूढा ॥ III. 14-15.
3. "Tradition about Vanaras and Rākṣasas"-Chakravarti C in I. H. Q. Vol. I (1925).