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Story of Rāma in Jain Literature
Răvana then tendered apology to the Muni for his misbehaviour, manifested his uttermost devotion to the Jinas by playing upon his "Bhujaviņā" with "Snasa-tantri". 16 Dharanendra was pleased with Rāvana, bestowed on him Amogha-vijaya-Sakti and Rupa-vikarini vidyā. Then Rāvana went to Nityalokapura, married Ratnävall and returned to Lanka. Välin in due course attained Mokşa. Sugriva married Tärá, daughter of Jvalanasikha. Sähasagati, who loved Tärā felt disappointed, went away to secure Semusi vidya (that enables one to change one's form). Angada and Jayananda were born of Târå.
Now Răvana set out for world-conquest. We are told of his heroic deeds such as the defeat of King Sahasrāmśu of Mahişmatile, putting a stop to the animal sacrifice!? organised by King Marutta of Rajapura, his visit to Mathura where he was warmly received by king Harivāhana and his son Madhu (who had a wondrous Trisula)18, the Defeat he inflicted on Nalakübara,'' the guardian of the East, who lived in Durlanghanagara, the overthrow of Indra, 20 the lord of the Vidyādharas, at Rathandpura; now Rāvana became the sovereign king of the Vidyadhara kingdoms on both the ranges of the Vaitādhya mountain. Once he visited Muni Ananta-vírya on Svarnatunga who had obtained perfect knowledge. From him he learnt that he, the Prati-vasudeva would die at the hands of Vasudeva, the cause being his attachment to another's wife. Rāvana then took the vow in the very presence of that Muni that he would never dally with an unwilling woman.
15.
16.
The incident of pressing the mountain lifted up by Rāvana is common to both Pc. and Hemacandra's work. This incident has a parallel in the Valmiki Rāmāyana for we are told in Uttarakānda. Canto 16 that Rāvana lifted up the Kailasa mountain with his arms, Siva with his thumb pressed it down thus crushing Ravana's arms; Rāvana started crying ...., the etymology of the word Rāvana is given there too, read w. 43-44. This worship of the Jinas with the lute of his arm and the string of his sinews has a faint resemblance with the austere observance of his oblation of nine heads into the fire, one after the other when Brahma appears and offers a boon. This king and his friend Anaranya king of Ayodhyā accept Dikṣā; the latter places Dasaratha on the throne. These incidents are told here differently so as to show Rāvana in favourable light. According to Vālmiki, Arjuna (Kārtavirya) who is called here and in Pc. and Pp.) Sahasrāmšu, took Rāvana prisoner. And he was let off on the request of Pulastya, Rāvana's father. The Jain accounts tell us exactly the opposite of what Vālmīki reports. This story about the origin of the animal-sacrifice is the same as given by Vimala Sûri. The story of Madhu with the Magic-Trisula and his god friend agrees in all details with the one related by Vimala. As in Pc., here too we are told that Răvaņa gave his daughter Manorama in marriage to Madhu. The episode of Uparambhà given here is identical with the one told by Vimala. Indra's defeat, his being taken captive, release at his father's request and all other details closely resemble Vimala's corresponding account.
19.
