Studies in Jain Literature

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

Page 54

36
STUDIES IN JAIN LITERATURE
prompted to effect these changes in the Rāma story on account of motives more than one. These motives may be enumerated as follows:(a) Removing of exaggerated and incredible elements
In the Rāmāyana of Vālmīki we have an exaggerated account of the Rākşasas, Vānaras, Rksas and so on. For example, Rāvana had ten mouths and twenty hands. It is said that in spite of all efforts to wake up Kumbhakarna by loud noises, Kumbhakarņa used to sleep for half a year, and then after his awakening, would devour elephants etc. and would again slumber for half a year. Then again Indra, though he rules over gods and men, is said to have b taken captive to Lankā by Rāvana ! Then again it is said that the demon heroes in all their mighty strength were defeated by the monkeys ! Again how can the monkeys build a bridge across the sea by throwing the rocks, hills and trees uprooted by them? It is these and similar elements that are obviously absurd and exaggerated that Vimala deliberately removes from his story. (b) Realistic Interpretation
Some of the changes which Vimala brings about are due to his desire of giving realistic form to the story. For example, Rāvana is described by the Vālmīki Rāmāyana as a ten-headed monster-Dasagrīva or Daśānana or Dasamukha. According to Vimala, Rāvana's mother hangs around his neck a wondrous string of pearls, in which his face is reflected nine times, hence his epithet of Dasamukha "the man with ten faces”. This is obviously a realistic explanation of the epithets of Rāvana. Again, in the Vālmīki Rāmāyana the Vānaras are represented as animals having long tails and using their teeth and nails as weapons and living on fruit etc. According to Vimala, “On the monkey island there is the city of Kiskindhi-pura. The “Monkeys" (Vānaras) are in reality a race of Vidyādharas, which is so called because these Vidyādharas had monkeys by way of badges on the arches of gates, banners and the like.” This interpretation of the term 'Vanaras' is also realistic. Then again, about the Rāksasas : They are, in the Vālmīki Rāmāyana, represented as demons with fearful appearances, and devouring all kinds of animals including even human beings; according to Vimala the Rākşasas belonged to a race of the Vidyādharas, who, far from killing and devouring animals that they could obtain, strictly adhered to the vow of ahimsā. The Rāksasas were so called because one highsouled 'Raksasa' was born in that dynasty of the Vidyadharas19". This also is a realistic interpretation of the term Rāksasa. Sītā, in the Vālmīki Rāmāyana, comes forth out of the earth, here she is born of Videhā in the natural way. This too is an illustration of the realistic representation ! We can multiply such