Collected Research Papers in Prakrit and Jainology Vol 02

SR No.: 007665
Original Sutra Author: N/A
Author: Nalini Joshi
Publisher: University of Pune
Publication Year: 2013
Total Pages: 170
Language: English
Classification: Book_English
File Size: 2 MB

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(5) The Slaughter of Vāli
In Paumacariya, after a fierce war between Vāli and Sugrīva, Vāli becomes a Muni and
attains Nirvāna."
In Uttarapurāna, Laksmana kills Vāli.92 Silānka follows Vālmīki and depicts
Rāma as a killer of Vāli. 33
(6) Story of Sambūka
The story of Sambūka is dropped in Jaina Rāmāyaṇas except Paumacariya. In Paumacariya he is not depicted as a sudra, but a son of Candranakhā ( Vālmīki's Surpanakhā) and Kharadūşana. While observing austerities in the bamboo-thicket, Laksmana kills Sambūka by mistake. 34
(7) Abduction of Sītā
This episode is picturised in Paumacariya and Uttarapurāna in different manners.
(8) Banishment of Sītā
Vimalasuri depicts this account in Parvas 93 and 94. Ravişena and Hemcandra follow him. Samghadāsagani, Gunabhadra, Milānka and Asādhara have completed their Rāmakathās with Rāmā's consecration.
Conclusion When we consider the Jaina versions of Rāmāyana in totality, at first, readers' attention is attracted towards the reasonable changes done with positive attitude. Depicting the Vānaras and Rākşasas as sub-human beings and not as wild animals and ferocious flesh-eaters is of course a positive and reasonable change. The sacrificial rituals involving violence are condemned and new approach is presented. Whenever there is an opportunity, the Jaina authors explain the incident by applying Doctrine of Karman. The narratives of Vāli and Sambūka are presented in entirely new manner. Comparatively sympathetic and liberal attitude towards women is seen throughout the Rāmakathā. Vimalasūri and his followers have picturised the ordeal of Sītā only once and Digambara authors, otherwise famous for their rigid attitude towards women, have dropped altogether the incident of the ordeal of Sītā.
In spite of all these plus-points, an objective analysis and valuation of the Jaina versions
is needed.
If Jainas charge the Brahmanic Rāmāyana and falafa' and claim that they got the tradition of Rāmakathā from Lord Mahāvīra, naturally the readers expect consistency at least in the basic facts in all Jaina versions, which is not the reality. So the charge of Halach4HT applies to
them in the same manner.
These Jainaified versions are successful in creating Jaina environment but it is difficult for even Jaina readers to believe that there are so many Chaityas and Mandiras and places of pilgrimage and religious preaching and Diksas during the forest wanderings of Padma and Sītā and
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