Studies in Jainism

Author(s): Ramkrishna Mission Institute of Culture Culcutta
Publisher: Ramkrishna Mission Institute of Culture Culcutta

Page 166

THE JAINA RĀMĀYAŅAS
157 goes, it may be said that he was the first great Jaina poet to view Valmiki Rāmāyana from the standpoint of Jaina religion and ethics. This view is put into the mouth of king Sreņika, whose mind was troubled about the many inconsistencies in the earlier Rāmāyaṇa versions and who sought instruction and enlightenment at the hands of Gautama, the chief of the disciples of Mahāvīra. Thus thinks Srenika : "How could the most powerful of the Rākşasas be defeated by monkeys? Is it not unbelievable that Kumbhakarna slept soundly for the first six months of a year without any fear or hunger or distraction even when he was being crushed by sledge hammers, and multitudinous claps of the thundering drums resounded in his ears? Is it not still more ridiculous that as soon as he got up from his death-like stupor, he swallowed elephants and buffaloes? How could Rāvana and other Rākşasas who were good Jainas, eat and drink human flesh and blood without any disgust and compunction? Oh! the Rāmāyaṇa that has been written is false and foul and distorted. There are many learned men in this world to whom I can go and clear these, my doubts."12
Therefore, Śreņika approaches Gautama and requests him to clear his doubts. Gautama being very obligingly sensitive to such requests, 13 begins the narration of the story of the Rāmāyaṇa with these words : "King Sreņika, be attentive and listen. I will tell what the Kevalis have said before. Rāvana is not a demon eating human flesh. All the things said by bad and foolish poets are entirely false."14
This view may belong to the region of mythoiogical polemics but it is not without its importance. We must get a glimpse of the mind behind it. To Vimalasūri, a pious Jaina that he was, all the hideous, nasty and terrible customs of the Rākşasas, as described by Vālmīki, must have seemed thoroughly inhuman and outrageous. His sensibility must 12 PC., II, 104-118. The same is repeated by Ravişena in Sanskrit
more elaborately. 13 Gautama is the traditional narrator in Jaina mythology and
king Srenika is always his devout and willing subject. They occupy the same position as Vaišampāyana and Janamejaya
have in Brahmanic mythology. 14 PC., 3-14, 15,; R. 3-27-28.