________________
226
Story of Rāma in Jain Literature
eulogising the Tirthankaras etc., by giving the stories of the previous existences of the heroes as is done in all the narrative poems of the Jains, by describing Jain festivals such as Astáhnika-Puja, by emphasizing the Law of Karman and denouncing the entertaining of Nidăna, by portraying the kings as pious Jains who in their old age retire from the world and become Jain monks, and so on.
(g) Progagation of the special doctrines of Jainism
"The Rāmāyana in India is not – and never will be, let us hope - a dead mythology. It is full of the noblest examples of virtue and truth, of devotion and selfsacrifice. Its characters have been for centuries, and still are, living forces moulding the actions and aspirations of the men and women of India."21 Now long before Vimala flourished, the Rāma story of Vālmīki was immensely popular. Vimala thought that this story would provide an excellent means for reaching the popular thought and propagating Jain views, ideals and doctrines. With this thought he modified the story of Rāma to suit the Jain view of life. Through this story he teaches the Jain ethics, especially emphasizing the doctrine of Ahimsă, and recommends the reader to take up to asceticism as a sovereign remedy against all ills of Samsāra. He exhorts his reader or hearer to keep Moksa as is highest goal. He fully explains the working of the all - powerful and inexorable law of Karman and illustrates it with a number of stories. He incidentally points out to us how Nidāna, a special phase of the law of Karman, is a cause of bondage in this Samsara. He sings the glory of virtues like non - violence, truthfulness etc., and depicts the evil consequences of harassing or molesting a Jain monk or nun. In one word, Vimala presses into service this popular story of Rama for propagating the tenets of Jainism.
The motives enumerated and illustrated above must have prompted Vimala Sūri in effecting the various changes in the story of Rāma as detailed under the heads of omissions, additions and modifications.
(h) Consideration of some of the changes not covered by general discussion
With this general discussion about the motives behind these changes, we do not think it is necessary to account for each and every change introduced by Vimala. We may, however, account here for the striking ones among these changes not covered by the above general discussion :
21.
S.K. Belvalkar : Rāma's Later History, Part I. p. LXiii.
