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The Origin of the Story of Rāma in Jain Literature
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Omissions :- Vimala omits the famous incident of golden deer', for Räma, who is vratastha', cannot kill a deer. According to Vimala all the principal characters abstain from meat-eating and are pious Jains. The incidents of the Illusory Head of Rāma and the beheading of Māyā-Sitā are left out as they do not fit in with the elevated character of Rávana.
The fire-ordeal of Sita at Lanká is omitted possibly for this reason that he did not like to show Sitä undergoing the same ordeal twice for establishing her purity and Innocence, for in the later history of Răma she undergoes one fire-ordeal. Or it may be that he is influenced by Ramopākhyāna in the Mahābhārata, where there is no mention of any ordeal.
Instead of Anaranya's curse Vimala speaks of a prophecy predicted by an astrologer (Canto 23, v. 10-11).
The occasion for Nalakūbara's curse on Rāvana (viz., Rāvana's forcibly carrying away of Rambha, who was proceeding to the house of her lover, Nalakübara: does not agree with the character of Rāvaņa as conceived by Vimala.
Vibhişana and Hanümat are gifted with immortality: According to Jainism not even gods are immortal.
Additions :- The pretty episode of Bhamandala is a pure invention of Vimala. Laksmana's lifting of Kotisilā has a faint and distinct parallel in the Rāmāyana where Rama cleaves with a single arrow seven palm trees standing in a line.
The account of Viradhita (the name has some similarity with Rāmāyana's Viradha!) is an innovation introduced by Vimala with poetic skill. The large number of wives of Rāma and Lakşmana perhaps reflects the idea that the larger the number of queens, the greater would be the glory of that King! And it is possible that in the days of Vimala it was a custom among Ksatriya kings to marry many women.
Modifications :- We have accounted for almost all the modifications in our general discussion. Kausalyā is called Aparăjită and Vimala is the first poet who so names her. Satrughna is born of Kaikeyi whereas in the Rāmāyana he is born of Sumitrā. Khai adusana is one individual, according to Vimala, and the husband of Rāvana's sister – Candranakhā. This does not agree with Vālmiki's version, where Khara is Rāvana's brother and Düşana, one of his generals; and Vidyutjihva is the name of the husband of Rāvana's sister. Indrajit and Meghavāhana are two different persons, both sons of Rāvana. According to Valmiki, Meghanāda was later named Indrajit. The episode of Vita-Sugriva is an invention by Vimala to bring together Rama and Sugriva.
(1) Vimala's conception of the Rákşasas and the Vānaras
This is markedly different from that of Vālmiki. "The Räkşasas are not man-eating
