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The Ramayana Version of Gunabhadra
133
He was blest with four princes cailed Rāma, Lakşmaņa, Bharata and Satrughna. Now there was a mighty king named Janaka who ruled over Videha. He had a daughter by name Sită. Janaka gave her in marriage to Räma.
Now there was a mighty king called Rävana who ruled over Lanka. He was fascinated by the wondrous beauty of that princess Sitā. He carried her off by force to Lankā. Rāma was stricken with profound sorrow at his misfortune.
Now there was Sugriva who was deprived of his rightful place in Kişkindha. He sought Rāma's alliance. Rama and Laksmana helped Sugriva regain the kingdom of Kişkindha. Rāma, Laksmana and the army of Sugriva marched against Lanka; Vibhişana, the righteous brother of Ravana, did his best to persuade Ravana honourably to return Sità to Rama, 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 Rāvana. Finally Rāvana was killed, Vibhísana was made king of Lanka and Rāma was united with his lost queen.
After vindicating his honour, Rāma, with Lakşmana and Sītā returned to his capital. Räma had 8000 queens among whom Sitā and three others were the principal ones. Lakşmaņa had 16000 queens among whom Prthvisundari and others were the chief ones. Răma and Lakşmaņa very deeply loved each other. After Lakşmaņa'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. Rävaņa, 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. Sità, after leading the life of an Aryikā, was born in heaven, she too would in course of time obtain Mokşa.
According to the Jain version Rāma, Laksmana and Rāvana are the 8th set of Baladeva, Vasudeva and Prativasudeva.
Excepting the number of the queens of Rāma and Lakşmaņa, the killing of Ravana by Lakşmaņa and the Jinistic conclusion this Rāma Tale (which is common to all the Jain forms of Ramayana barring Harişena's story) is basically and essentially the same as found in the Hindu versions of Vyāsa and Välmiki.
Now we turn to other points of distinction between the versions of Rāmāyana of Guņabhadra and Vimala Sûri. (111) NAME, EXTENT, FORM, LANGUAGE, METRE, AND
STYLE OF THE TWO VERSIONS
Uttara-Purāņa
Paūma-Cariya
The Rāma story forms only one of the many Puranas that constitute the Mahā-
The epic mainly deals with Rāmāyaṇa; and does not form a part of a bigger work.
