Anjana Valmiki Aur Vimalsuri Ke Ramayano Me Varnit

Here is a comprehensive summary in English of the provided Jain text, focusing on the comparison of Anjana's story in Valmiki's and Vimalsuri's Ramayanas:

Book Title: Anjana in Valmiki's and Vimalsuri's Ramayanas Author: Dr. Kaumudi Baldota Publisher: ZZ_Anusandhan

This research paper by Dr. Kaumudi Baldota explores the portrayal of Anjana, Hanuman's mother, in the epic Ramayanas of Maharshi Valmiki and the Jain poet Vimalsuri. The author highlights significant differences, emphasizing that Vimalsuri's adaptation, Paumachariyam, written approximately 200-300 years after Valmiki's, is influenced by Jain philosophy and ethics.

Key Points of Comparison:

1. Placement of the Narrative:

• Valmiki's Ramayana: Anjana's story is detailed in the Kishkindha Kanda (Chapter 66), where Jambavan narrates Hanuman's birth story to motivate Hanuman. A brief mention also appears in the Uttara Kanda (Chapters 35-36) by Rishi Agastya.
• Vimalsuri's Paumachariyam: Anjana's story is presented within the discourse of Muni Anantvirya, spanning four chapters (15-18). This Jain version offers a more elaborate and aesthetically pleasing depiction of Anjana's life.

2. Anjana's Lineage, Parentage, Birth, and Marriage:

• Valmiki's Ramayana: Anjana is described as a celestial nymph (apsara) named Punjikasthala in a previous life. Due to a sage's curse, she was born into the Vanara (monkey) clan in this life, retaining the power to change her form at will. She is the daughter of the Vanara chief, Kunjara, and is renowned for her beauty.
• Vimalsuri's Paumachariyam: Anjana is depicted as the youngest and most beautiful daughter of the Vidyadhara (celestial beings possessing magical powers) couple, Mahendra and Hridayasundari. Her parents rejected marriage proposals from Ravana's feudatory Mahendra and the detached Vidyadhara prince Vidyutprabha. The proposal from 'Pavananjay', son of Vidyadhara couple Prahlad and Kirtimati, was deemed suitable, and the marriage was arranged.

Vimalsuri's Distinctive Approach:

• Vimalsuri attributes immense beauty to Anjana but does not label her as cursed. He elaborates on her parents and marriage prospects to make the narrative engaging.
• Crucially, Vimalsuri does not consider the Vanaras as literal monkeys. Instead, he asserts that "Vanara" is the name of their lineage, and their emblem is the 'Vanara' symbol. This interpretation is supported by Pandit Sripad Damodar Satavlekar. While Valmiki acknowledges Anjana's shape-shifting abilities, Vimalsuri considers her a Vidyadhari.

3. 'Kesari' in Valmiki's Ramayana vs. 'Pavananjay' in Jain Ramayana:

• Valmiki's Account: Anjana, daughter of the Vanara chief Kunjara, married the Vanara youth Kesari. While enjoying nature in a beautiful form, she was seen and desired by 'Vayu' (the Wind God). Vayu, embracing her mentally and imparting his essence, promised her a son with his qualities. Anjana, content with this, gave birth to Hanuman in a cave. Thus, Hanuman is presented as Vayu's biological son and Kesari's legal son.

• Vimalsuri's Critique and Alternative Narrative: Vimalsuri found Valmiki's account illogical and improbable for several reasons:

  • A monkey-like Anjana transforming into a beautiful woman.
  • Vayu, one of the five elements, embracing her.
  • Conception through mental union.
  • Anjana's acceptance of this as a virtuous act and her subsequent satisfaction.
  • Giving birth in a solitary cave instead of Kesari's home.
  • Kesari accepting Vayu's son as his own.

  To address these illogicalities, Vimalsuri reframed the narrative:

  • Anjana and Pavananjay's marriage was arranged by their parents.
  • Pavananjay, impatient to meet Anjana, went to her. He overheard a conversation with her friends about Prince Vidyutprabha and, misunderstanding Anjana's silence, left in anger.
  • After their parents mediated, the marriage took place. However, on the first night, Pavananjay abandoned Anjana and left.
  • Anjana remained faithful for twenty-two years, awaiting his return.
  • Overcome by separation anxiety, Pavananjay returned for a single night, and they conceived Hanuman. He left again without informing anyone.
  • Pregnant Anjana was accused of infidelity by one of Pavananjay's relatives and cast out, even by her own parents.
  • Wandering with her friend, Anjana gave birth to Hanuman in a cave.
  • Muni Amitagati visited the cave and consoled Anjana by explaining her past lives.
  • Anjana's uncle, searching for her, found them and brought them to his city, Hanuruhpur.
  • Pavananjay, again distressed by Anjana's absence, searched for her. His uncle found him and brought him back to Hanuruhpur, leading to their reunion.

Vimalsuri's Underlying Intentions:

• Character Synthesis: Vimalsuri likely combined the traits of 'Vayu' and 'Kesari' to create the character of 'Pavananjay,' attributing his impulsiveness, sudden departures, and eventual return to his "fickle nature." Anjana's life is depicted as a symbol of the suffering women endure due to men's changeable behavior.
• Restoring Anjana's Reputation: By presenting Pavananjay as the sole husband and removing the implication of conception from Vayu, Vimalsuri aimed to clear Anjana's name of any blemish.
• Social Commentary: The abandonment of Anjana highlights the vulnerable state of women in that era and the societal disregard for them.
• Karma Theory: Anjana's suffering is explained through the Jain principle of karma (past actions).
• Humanitarian Perspective: The "uncle" character represents the goodness within human nature.
• Completing the Narrative: Vimalsuri skillfully connected the loose ends in Valmiki's account, presenting a complete and coherent subplot that emphasizes Anjana's chastity.

Influence on Later Works: The paper notes that the Jain poet Swayambhu, in his Paumachariu written in the 10th century, largely followed Vimalsuri's depiction of Anjana's story.

Conclusion: Vimalsuri's Jain Ramayana aims to provide a logical and rational foundation to Valmiki's narrative by removing improbable, miraculous, and illogical elements. In presenting Anjana's story, Vimalsuri's key characteristics are:

• Absence of divine boons or curses.
• Use of human psychological traits over artificial plot devices.
• Unblemished portrayal of chaste Anjana.
• Explanation of Anjana's suffering through the theory of karma.
• A humane and compassionate approach towards women.
• Inclusion of relevant social context.

Through these elements, Vimalsuri transformed Valmiki's brief and incomplete account of Anjana into a complete and meaningful subplot.