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Story of Rāma in Jain Literature
ATSAR
14:1 V.R. VI. 131.112 BET ATAU HATTA Era qui Pc. C. 118. v. 96 It is, however, clear that such striking resemblances between the two epics are very rare and that Vimala is not a slavish imitator of his predecessor in point of diction and style.
On the whole, Vimala Suri's work is profoundly influenced by the Rámāyana of Vālmīki. 13
5. Vimala Sữrl's aims in the Paüma-Cariya
The poet holds that the Rāmāyana stories are most certainly lies; he thinks that the absurdities which are related regarding the life of Rāma, Rāvana and others are not worthy of belief, and that the poets who composed Rämāyaṇa were liars. It is with a view to removing all the absurdities, anomalies, inconsistencies and incredible elements that the poet undertakes the composition of the present epic. It is the poet's intention to present faithfully the life of Rāma as was proclaimed by Lord Mahavira himself. That the poet is intent on the propagation of the teachings of Lord Mahavira is evident to one who throws even a cursory glance at the epic. In the concluding portion of his epic, he exhorts his readers (or hearers) to practise the Dharma as expounded by the Jinas:
रमह सया जिणवरमयम्मि ।
-- 118. 112. PAMATAMU ET ETSVI IME 394 YTRI -- 118. 113. It is thus very clear that the poet aims mainly at propagation of Jaina doctrines.
This will be further obvious if we bear in mind the changes and modifications made by Vimala Surl in the Rama story as given by Vālmiki and analyse the motives which most probably inspired these changes. The changes effected by Vimala Sūri give the story a totally different form and purpose. These changes, however, cannot be explained by assuming that Vimala has preserved any original and important traits of the Rāma legend anterior to the Vālmīki Rāmāyana.
For, Valmiki's Rāmāyaṇa presents the oldest version of the story of Rama: "As an epic the Rāmāyana is very far removed from the Veda, and even the Rāma legend is only bound to Vedic literature by very slender threads.......Neither is there anything to indicate that songs of Rama and Sita already existed in the Vedic times."15 The story
13.
As the story of Valmiki's Råmayana is wellknown these changes and modifications need not be shown specifically. Through the mouth of king Sreņika and Gautama the poet gives expression to all this-see Pc. Canto 2, w. 116-117, canto 3, w. 9-15. Winternitz: Hist. of Ind. Lit. Vol. I. p. 515.
