Story Of Rama In Jain Literature

Author(s): V M Kulkarni
Publisher: Saraswati Pustak Bhandar

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Story of Rama in Jain Literature
by its fall was appropriately named Srisaila. He was also called Hanumat as he was accorded a warm reception in the city of Hanupura.81 (Birth of Hanumat.)
CANTO XVIII :
Now, Pavanañjaya goes to Varuna, makes peace with him and gets Kharadüşaņa released. Ravana is pleased with him. He returns home. He is impatient to meet Añjana. He comes to know of Anjana's sad plight. He makes a determined effort to find her out. Ultimately he is united with Añjana and their son Hanumat.97 (Union of Pavapañjaya and Añjana.)
CANTO XIX :
Canto XIX tells of Ravana's fight with Varuna. Hanūmat is an ally of Råvana Hanūmat has some heroic exploits to his credit. Rāvana takes Varuņa prisoner. Later on he takes pity on Varuna and sets him free. 3 3 Through Rāvana Hanūmat receives a thousand wives. Now, without any rival, Rāvana rules over the whole world and obtains a cakra and danda-ratna - the symbols of sovereignty over the entire earth. [Ravana's sovereignty (lit. kingdom). ]
CANTO XX :
Canto XX treats of the Jinas, the rulers of the world, the Baladevas and Väsudevas. 34
(The Proclamation of the Tirthakaras and others.)
CANTO XXI :
Canto XXI tells us of the life of muni-Suvrata; in the same dynasty (Harivamsa) is born Janaka as the son of Vasavaketu and Ilā. The canto further describes the Iksvaku dynasty wherein are born Vijaya, the lord of Saketa, his sons Vajrabāhu and Purandara; Vijaya and Vajrabahu become monks. Purandra now becomes the king. Kirtid hara is born as a son to him. He, in due course, becomes the ruler, enjoys the kingdom for some years, places his son called Sukošala on the throne and himself accepts asceticism. (Proclamation of the greatness of Suvrata, Vajrabahu and Kirtidhara.)
31 Vide vv. 120-21. 32 v. 49 and 51 give the etymology of Srisaila and of Hanumat in a slightly altered form as
compared with vv. 102-21 of Canto 17. 33 Rāvana on finding that the city of Varuna was being plundered to the great misery of the
people there, stops his Raksasa warriors from doing so and feeling pity for them sets their
ruler Varuna (and his son) free! 34 vy. 97-98 indicate that Malli, Aristanemi, Páráva Mahavira and Väsupūjya renounced Sam
Sāra as kumāras. This reference, where Malli is one of the 'kumāra-siba's (for acc. to the Digambaras Malli was a male Tirthankara) and Mahāvīra is said to have not married, is favourable to the Digambara authorship of the epic.