Studies in Jain Literature

Author(s): V M Kulkarni
Publisher: Shardaben Chimanbhai Educational Research Centre

Page 36

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STUDIES IN JAIN LITERATURE
fruits etc., and using their nails and teeth as their weapons. They are, in reality, a race of the Vidyadharas, "A class of beings endowed with many supernatural qualities, if not human beings in the correct sense of the term. Beastly and uncouth behaviour and appearances are not therein attributed to them. On the other hand, they are depicted as having been highly civilized, who, far from killing and devouring all animals that they could obtain, strictly adhered to the vow of Ahimsā."18 The dynasty of Vidyadharas at Lankā came to be called Räksasas after the great and celebrated Vidyadhara hero named Rāksasa !9. The author gives also another explanation as to why the Vidyadharas were Räksasas :
रक्खंति रक्खसा खलु, दीवा पुण्णेण रक्खिया जेण । auj faz cerrui. Tan pa | --V. 257
The Vidyadharas of Kiskindhipura received the name of Vänaras because of their custom of wearing the pictures of monkeys as symbols or totems on their banners and crowns20.
This conception of Vimala about the Rāksasas and the Vānaras is born of the growing spirit of rationalism of his age. The fanciful and highly exaggerated poetic descriptions of the Rāksasas and the Vānaras given in the popular Rāmāyana stories were unacceptable to Vimala, a champion of rationalism. He, therefore, portrays the Raksasas and the Vanaras as Vidyadharas, possessed of supernatural powers and are thus, capable of the heroic exploits attributed to them. He gives a realistic interpretation of the epithet of Răvana when he writes : Rāvana's mother hangs around his neck a wondrous necklace of Ratnas, in which his face is reflected nine times, hence his epithet of Dasamukha "The man with ten faces” (VII 95-96):
............... सो जणणीएँ पिणद्धो, कंठे बालस्स वरहारो ।। रयणकिरणेसु एत्तो मुहाइ नव निययवयणसरिसाई ।
हारे दिट्ठाइँ फुडं, तेण फुडं दहमुहो नामं ॥ (vi) CHARACTERISATION IN PAÜMACARIYA
Vālmīki's Rāmāyana is generally regarded as one of the most beautiful and moving of all stories in literature. One very important factor contributing to its greatness and beauty is its unique characterization. The story of Rāma presented by Vimala agrees only partly with Vālmīki's Rāmāyana and considerably differs from it on account of the many omissions, additions and modifications effected by him. These changes powerfully affect the