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196
The Birth of Rama and Laksmana; the Wedding of Rama and Lakṣmana and the Departure to Forest as exiles of Rama, Laksmana (and Sita)
CANTO V:
Canto V sings of the adventures of the exiles, (or rather of Laksmana) across the Vajrakarna episode, the tale of Välikhilya and his daughter Kalyāṇamälä, the narrative of Kapila, the tale of Vanamala, the episode of King Ativirya, the narrative of Jitapadma, the tale of Ramagiri, the account of Kulabhusana and Deśabhüṣana (ascetics who obtain perfect knowledge), the tale of Jatayus, the death of Sambúka (at Lakṣmana's hands) and the abduction of Sita by Ravana, and the failure of the attempts of Jatayus and Ratnajatin to rescue Sita from Ravana's clutches.23
22.
Story of Rama in Jain Literature
23.
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This portion of the story of Rama is substantially the same as found in Pauma-Cariya (Cantos XXI-XXXII both inclusive). There are, however, a few changes introduced here and there, e.g., Hemacandra tells us that Dasaratha after his marriage with Kaikeyi did not return to Ayodhya but went to Rajagṛha, conquered the king of Magadha, and stayed there; he sent for his wives and lived there for a long time out of Ravana's fear. It was there that Rama and Lakṣmaṇa were born; and when he felt himself invincible on account of his mighty and powerful sons he went back to Ayodhya (vv. 170-202). Vimala straight way after the marriage of Kaikeyf makes Dasaratha return to Ayodhya (XXIV, 33-34).
Again, here, the birth of Rama (Baladeva) is announced by four dreams - 1) an elephant, 2) a lion, 3) the moon and 4) the sun and that of Laksmana by seven dreams - 1) an elephant, 2) a lion, 3) the sun, 4) the moon, 5) fire, 6) Laksmi and 7) a sea (vv. 175-185); according to Vimala, Aparajita dreams three dreams only - 1) a lion, 2) the moon, 3) the sun. 4) and the earth bounded by oceans (XXV: v. 2 and 4-5).
Again Rama was named Padma for he was "Padma-nivasa-padmasya" whereas according to Vimala he was so named because he was (Viyasiya-vara-pauma-sarisamuhaṁ or) 'Paumuppaladalaccho. Further Vimala simply says that Dasaratha celebrated the festival on the birth of a son; Hemacandra gives us details:
"He gave away gifts to the suppliants; the citizens, who were overjoyed, brought Kalyanapātras and Pūrna-pătras filled with 'durva' grass, flowers, fruit and the like to the palace; the city was resounding with music notes, saffron was sprinkled everywhere, arches were erected at all possible places."
As usual we get some good Subhasitas in this canto as well:
Samayajňa hi dhimanto na tisthanti yatha tatha Soko harṣasca samsare naramāyāti yāti ca
v. 171
v. 253
The contents of this Canto entirely agree with those of the Pauma-Cariya (Cantos XXXIIIXLIV both inclusive). We, however, notice very minor alterations here and there, e.g. Vimala Sūri narrates that Rama, Laksmana and their army go to a Jain temple, there 'Bhavanapal deity transforms them all into women, Rama then goes to the assembly, there a dance ravishing the heart of all is performed.
