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The Development of the story of Rāma in Jain Literature
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into consideration while investigating sources which Hemacandra drew upon for his poem (see pp. 505-506). As far as the version of Rāmāyana is concerned, it can definitely be asserted that not Silācārya's but Vimala Suri's Paumacariya is Hemacandra's source.
(vii) Uttarapurāņa of Guņabhadra (9th Century A.D.): Guṇabhadra, who is a Digambara poet, presents Rama-story which is widely different from that of his Digambara predecessor. His version is largely dependent on the Hindu Rāmāyana, borrows a few features from Sanghadāsa, speaks of Dasaratha's rule over Vārānasi for the first time, possibly after the Dasaratha Jataka, and has some traits peculiar to Jain versions of Vimala and others. As a result of this conglomeration of features from various sources Gunabhadra's version gains quite a new look and form and naturally it is regarded as presenting an independent tradition.
Gunabhadra's Contribution to the story of Rama: According to Guņabhadra, Varanasi was originally the capital of Dasaratha, who migrated to Ayodhya (and made it his capital) after Sagara's family was completely annihilated: Janaka gave his daughter, Sita, in marriage to Rāma who protected the sacrifice undertaken by him; Rāma, with Sita and Lakşmana, went to Varanasi, their old capital, in order to safeguard the interests of their subjects; at Narada's instigation. Rāvana was enamoured of Sita; Ravana sent Surpanakha, his sister, as a dūti to Sita; Laksmana fought against Välin and killed him; and finally, Rāvana cut off the illusory head of Sita and threw it before Rama (this detail is borrowed from Vālmīki).
Gunabhadra's influence over later writers: Gunabhadra's story, however, does not seem to be as popular as that of Vimala. We sind his version given by Pușpadanta only. On the authority of Dr. Narsimhachar we may add here that a Sanskrit work Punyacandrodaya Purăņa of Krsna (1528 A.D.) and two works in Kanarese, viz.. Cāmundaráya-Purana (978 A.D.)a and Punyásrava-Kathă-Săra (1331 A.D.), present the version of Guņabhadra.
(viii) Brhat-kathā-Kośa of Harisena (931-32 A.D.): This Kośa contains two Ramayana Kathänakas. Harişeņa, though a Jain (Digambara). gives a Ramayana version, which is widely different from the Digambara (or Svetambara) version of Gunabhadra (or Vimala) and represents a very brief abridgement of Valmiki's Rāmāyana. The first Kathanaka does not carry the story beyound the death of Rāvana and Rama's becoming a sovereign ruler. This is how Rámopakhyana also ends. The only deviations are: Dasaratha has a fourth wise Suprajă (Suprabhā of Ravisena) who gives birth to Satrughna; Kharadusana is the husband of Surpanakha (after Ravisena's account)-- in the Valmiki-Ramayana Khara is her brother and Düşana is the name of one of Råvana's generals. At another place (v. 27), however, Harisena mentions Khara and Dusana as two individuals, which is confusing. In the second Kathānaka Sità is shown to have become a nun, after her fire-ordeal, being initiated by Samyamasena.
(ix) Maha-Purana of Puspadanta (965 A.D.): Puspadanta's Ramāyana-story is
