Studies in Jain Literature

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

Page 73

DEVELOPMENT OF THE STORY OF
RĀMA IN JAIN LITERATURE
(i) Paümacariya-a model for later poets : Although Vimala adopts the main story from Vālmīki-Rāmāyana, he gives it a Jain background and setting, invests it with Jain atmosphere, decorates it with the teachings of Jainism, humanises the divine characters, elevates the characters of Kaikeyi, Rāvana, Vālin etc., gives an altogether new interpretation of the terms 'Raksasas' and Vānaras', removes the incredible elements of the original poem and thereby succeeds in giving us quite a new Rāmāyaṇa. He sets in a way a model for all the later Jain poets to imitate. Let us survey the important Jain Rāmāyanas which were composed during a long period after Vimalasuri and note the contribution of these later poets to the story of Rāma.
(ii) The Vasudevahindi version (not later than 609 A. D.) : Sanghadāsa is, for his version, heavily indebted to the Hindu version represented by the Rāmāyaṇa of Vālmīki/the Rāmopākhyāna of Vyāsa. Regarding many principal features of the story such as Manthara's role in the Court-intrigue, Daśaratha's death on account of grief for his son, Rāma's delegating of his authority to the Pādukās in all affairs of state, the Sürpanakhā episode, the golden stag, the slaying of Vālin, the great bridge built across the ocean, Vibhīsana's alliance with Rāma, and Rāma's coronation, he is in complete agreement with Vālmīki. He ends the story with Rāma's coronation—after the Ramopākhyāna of Vyāsa. And it may be noted, in passing, that he does not mention the specific period of years for Rāma's exile--in accordance with Vyāsa's version (Compare Vanaparvan, Adhyāya 277, v. 26). A few features of the Hindu version he gives in a modified form. For example, the circumstances in which Daśaratha grants two boons to Kaikeyi are narrated by him in a different way. This may be due to his endeavour to remove the supernatural element from the story. This inference is supported by the fact that throughout the story, Rāma etc. are, unlike as in the VālmīkiRāmāyana, portrayed as human heroes. Here possibly he was under the influence of Vimala, who rids the Rāmāyana of its divine elements. He has again