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ORIGIN OF THE STORY OF RĀMA IN JAIN LITERATURE
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From this discussion it becomes evident that there is no ground to believe that the Dasaratha-Jataka and the Adbhuta-Rāmāyana were Gunabhadra's sources.
Let us now examine whether the version of Gunabhadra is entirely dependent on Vālmīki or contains an independent tradition. Guņabhadra shares with Vālmīki the following features : (i) Manimatī's curse on Răvana (corresponds with Vedavatīs). (ii) The names Daśānana, Kumbhakarna, Śūrpanakhā and Vibhīşaņa. (iii) The stratagem of golden stag. (iv) The slaying of Vālin. (v) Rāma's giving of his signet ring to Hanumat as an abhijñāna. (vi) Hanūmat's assuming the form of a bee (a cat, according to Vālmīki) on the
occasion of entering Lankā. (vii) Hanūmat's presenting himself (before Sītā) as a Vānara. (viii) Vibhīsana's alliance with Rāma. (ix) Hanūmat's (Anūmat, according to Gunabhadra) laying waste the grove
and setting Lankā ablaze. (x) Causing disturbance to Rāvana in his Vidyāsādhana. (xi) Cutting off the illusory head of Sītā and throwing it in front of Rāma. (xii) Depicting of Rāvana as 'adhama', 'khala', 'loka-kantaka', 'paradārāpahārin',
etc., and of Vibhīşana as dharmajña, prājña, etc.
Notwithstanding these common features Gunabhadra shows some important divergences from Vālmīki as regards : (i) The parentage of Lakṣmaṇa, Bharata, Śatrughna and the place of their
birth. (ii) Dasaratha's rule over Vārānasī. (iii) The birth of Sītä as the daughter of Rāvana and Mandodarī. (iv) The circumstances and conditions preceding the wedding of Rāma and
Sītā. The Court-intrigue by Kaikeyi for securing the throne for Bharata and Rāma's
exile (which is absent in Gunabhadra's version). (vi) Śūrpanakhā's visit to Sītā as Rāvana's dūti. (vii) Dasaratha's informing Rāma of Sītāpaharana. (viii) The later history of Rāma (which is almost wholly absent in Gunabhadra).
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