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ORIGIN OF THE STORY OF RĀMA IN JAIN LITERATURE
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The motives enumerated and illustrated above must have prompted Vimalasuri in effecting the various changes in the story of Rāma as detailed under the heads of omissions, additions and modifications.
(h) Consideration of some of the changes not covered by general discussion
With this general discussion about the motives behind these changes, we do not think it is necessary to account for each and every change introduced by Vimala. We may, however, account here for the striking ones among these changes not covered by the above general discussion :
Omissions :- Vimala omits the famous incident of 'golden deer', for Rāma, 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-Sītā are left out as they do not fit in with the elevated character of Răvana.
The fire-ordeal of Sītā at Lankā is omitted possibly for this reason that he did not like to show Sītă undergoing the same ordeal twice for establishing her purity and innocence, for in the later history of Rāma she undergoes one fireordeal. Or it may be that he is influenced by Rāmopākhyāna 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, w. 10-11).
The occasion for Nalakūbara's curse on Rāvana (viz., Rāvana's forcibly carrying away of Rambhā, who was proceeding to the house of her lover, Nalakūbara) : does not agree with the character of Rāvaņa as conceived by Vimala.
Vibhisana and Hanumat are gifted with immortality : According to Jainism not even gods are immortal.
Additions :- The pretty episode of Bhāmandala is a pure invention of Vimala. Laksmana's lifting of Kotisilā has a faint and distinct parallel in the Rāmāyana where Rāma cleaves with a single arrow seven palm trees standing in a row.
The account of Virādhita (the name has some similarity with Rāmāyana's Virādha !) is an innovation introduced by Vimala with poetic skill. The large number of wives of Rāma and Laksmana 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
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