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and worships of the idols of Jinas. Lakṣmaṇa obtained Prajñapti lore; and Sugriva and Hanumat acquired various lores on Samme ta mountain.
Story of Rama in Jain Literature
SANDHI LXXVI:
Rāma, Lakṣmaṇa and their army then began their historic march against Rāvana. Having crossed the country they reached the shore of the ocean and encamped there. Ravana's spies reported to him of the invading army. Vibhlsana hearing the news made a fervent appeal to Rāvana to restore Ráma his Ṣitā. Daśāmukha, enraged at his speech, accused him of cowardice, and asked him to go wherever he willed. Vibhiṣana, greatly offended, with a view to retaining the glory of his dynasty allied himself with Rāma who solemnly promised to Install him as king of Lahka after Ravana's death. With the permission of Rāma Hanumat and other Vidyadhara Kumāras having transformed themselves into Vanaras by Vănara-vidya went to Lanka with a view to burning it and breaking the Nandanavana park. They destroyed the park when the Raksasa guardians of the park surrounded Hanumat. Hanumat routed them. Then the Vanaras entered Lanka and with their tails ablaze they jumped from mansion to mansion and burnt thousands of those mansions.11 Having burnt the suburb of the city, Hanumat returned to where Rama was.
The Destruction of the Park Nandanavana and the Burning of Lanka
39.
SANDHI LXXVII:
Vibhiṣaṇa told Rama that Ravana was on the mountain Adityapada observing eightdays' fast and was engaged in religious meditation and was protected there by Indrajit so that none could interrupt him in his Vidyā-sādhana- and that he was acquiring these vidyas in order to conquer Rama who was aided by the mighty Lakṣmaṇa, the slayer of Välin, and by Sugriva. Rama thereupon sent Vidyadharas to Aditya-pāda to interrupt Ravana's religious meditation. The Vidyadharas assuming the form of Vanaras besieged that mountain, and caused dreadful upasargas including the illusive cutting off of the heads of Ravana's brothers and the seizing of Mandodari by her tresses. Rāvana was
40.
The Slaying of Välin and the Acquisition of Lores by Rama and Lakṣmaṇa."
41.
We may note here that the poet does not state in his description whether Rama acquired any vidya although he names the Sandhi as "......... Rama........ Vidyasadhana."
He said to Ravana: "You are the mightest of all heroes. Who can dare face you? But I do not approve of your one act, viz., the rape of Sita. A man who is attached to another's wife sinks down into hell. You better return Sită to Rama, the 8th Vasudeva. The appearance of the disc indicates some evil consequences. The acquisition of Prajñapti vidya etc., by Lakṣmaṇa supports my inference. I therefore advise you to return Sítā to Rāma".
Then the poet gives us a graphic description of City of Lanka on flames (Kaḍavakas 9 and 10).
