Jain Ramkatha Ki Pauranik Aur Darshanik Prushthabhumi - Book Summary

Here is a comprehensive summary in English of the Jain text "Jain Ramkatha ki Pauranik aur Darshanik Prushthabhumi" by Gajanan Narsinh Sathe:

This extensive article delves into the mythological and philosophical background of the Jain narrative of Rama (Jain Ramkatha), authored by Prof. Dr. Gajanan Narsinh Sathe. It explores the universality of the Rama story, the personality and achievements of Rama, the role of narrative literature as a medium for religious and moral conditioning, and the specific characteristics of the Jain Ramkatha, its philosophical underpinnings, and its spiritual practices.

1. Universality of the Rama Story: The author begins by establishing the ancient origins of the Rama story, dating back approximately 4,500 years to a powerful king named Rama in Ayodhya. This story, initially transmitted orally, was later codified by the poet Valmiki in the 3rd-4th century BCE as the "Ramayana," considered the "Adi Kavya" (first epic) in the Brahmin tradition. In contrast, the Jain tradition's Rama narrative was first documented in Prakrit by the Jain Acharya Vimalasuri in the 1st century CE with his work "Pauumachariyam." The influence of Valmiki's Ramayana inspired numerous subsequent poetic and dramatic works across various Indian languages and even translations into European languages, earning praise from Western scholars. The Rama story also exists in various forms in Asian languages like Sinhala, Burmese, Chinese, and Thai.

Religiously, India has three prominent traditions: Vedic (Brahmin), Buddhist, and Jain. All three adopted the Rama narrative, shaping it according to their respective viewpoints. While the Buddhist tradition's engagement with the story is less developed, the Brahmin tradition elevated Rama to an avatar of Vishnu and later to the supreme Brahman. The Jain tradition, however, regards Rama as a "Shalaka Purusha" (a distinguished figure). Buddhist Jataka tales suggest that Gautama Buddha was born as Rama in a previous life. Both Brahmin and Jain acharyas and poets used the Rama story as a vehicle to propagate their philosophical tenets, devotional practices, and spiritual disciplines. Beyond its religious significance, the Rama story is acknowledged for its rich presentation of practical, familial, and social ideals, making it an integral part of life. The narrative has evolved over centuries, akin to the Ganges River, growing and adapting to its present global form.

2. Rama's Sky-Piercing Personality and Achievements: The author attributes the universal appeal of the Rama story to Rama's extraordinary personality. Even in prehistoric times, Rama's character must have been exceptional to achieve such enduring prominence. Valmiki's depiction of Rama portrays him as self-controlled, highly valorous, knowledgeable, patient, disciplined, intelligent, ethical, eloquent, and a destroyer of enemies. He was a great ruler, knowledgeable in dharma, truthful, and dedicated to the welfare of his subjects, possessing a depth like the ocean and steadfastness like the Himalayas. Rama's greatness is further highlighted by his confrontation with his formidable rival, Ravana, who was in some aspects even more powerful. Rama's victory represented the triumph of righteousness, dharma, and morality over brute force, injustice, and unlawful desires. His reign, known as "Ramrajya," is idealized as a utopian state, a coveted aspiration.

3. Narrative Literature: A Medium for Religious Conditioning: Narrative literature is identified as the most popular medium for propagating religion and shaping public consciousness. Initially, its use might have been unconscious, but its effectiveness and popularity led later acharyas, leaders, and poets to use it intentionally. They presented religious, philosophical, and ideal principles to the common people through stories. Ancient times were characterized by the worship of great figures, leading to the use of fictional narratives and biographies of exemplary individuals to convey moral lessons. These stories were enriched with various elements, contributing to the development of their plots and characters, and incorporating philosophical and spiritual concepts. The popularity of these narratives also led different religious traditions to claim ownership of popular heroes and protagonists, portraying them as founders or followers of their respective sects. This process led to figures like Rama and Krishna being considered manifestations of Brahman in the Vedic tradition, while the Jains recognized them as "Shalaka Purushas." The sage Narada, too, is claimed by Brahmin, Buddhist, and Jain traditions. This phenomenon supports the observation that much of both non-Buddhist and Buddhist literature owes a debt to a single tradition, with stories evolving into different forms under different religious influences.

4. Jain Ramkatha: The Jain Ramkatha is primarily based on the "Pauumachariyam" by Vimalasuri, which was later expanded by Acharya Ravishana in Sanskrit as "Padma Purana" (7th century CE) and further developed by Swayambhudeva in Apabhramsa as "Pauumachariu" (9th century CE). Another significant stream of Jain Ramkatha is found in Gunabhadra's "Mahapurana" (9th century CE). However, the tradition originating from Vimalasuri's work is the most popular in both the Digambara and Shvetambara Jain sects.

Vimalasuri's Tradition of Rama Narrative: The narrative details Ravana, the powerful king of Lanka from the Rakshasa lineage of the Vidyadhar dynasty, who was a devoted Jain and possessed a thousand Vidyas acquired through penance. He conquered Kubera and other Vidyadhar kings, becoming the ruler of three parts of Bharatavarsha. On the other side, Dasharatha, the king of Ayodhya, had four sons: Rama, Lakshmana, Bharata, and Shatrughna. Astrologers predicted Ravana's demise at the hands of Dasharatha's son, leading Vibhishana to attempt to assassinate Dasharatha and Janaka to protect Ravana, but he failed. Rama and Lakshmana helped Janaka defend Mithila from barbaric tribes, leading Janaka to announce Sita's marriage to Rama. However, due to a conspiracy by the Vidyadhar king Chandragati, Janaka organized a swayamvara. Rama and Lakshmana stringed the Vajravarta and Sagaravarta bows, respectively, leading to Rama's marriage with Sita. On this occasion, eight daughters of Shakti Vardhana chose Lakshmana as their groom.

Later, Dasharatha decided to renounce worldly life and crown Rama. However, Kaikeyi, using her boons, demanded the throne for her son Bharata. To avoid conflict, Rama agreed to go into exile with Sita and Lakshmana. Dasharatha abdicated, and Bharata received the kingdom against his will. Bharata later met Rama at Chitrakuta and requested his return, but Rama promised to return after sixteen years of exile. They then journeyed through various cities, with Lakshmana showcasing his valor and marrying several maidens. In the Dandakaranya forest, they encountered two meditating monks and also met Jatayu, whom Sita treated as a son. Lakshmana unknowingly killed the ascetic son of Chandranakha (Shurpanakha) with the Surya Hasa sword. Chandranakha, smitten with Rama and Lakshmana, was rejected by Lakshmana, inciting her brothers Khara and Dushana to attack. Dushana further encouraged Ravana, who, captivated by Sita, used the Avlokani Vidya to distract Rama and kidnap Sita. He injured Jatayu and stole a Vidyadhara's powers before taking Sita to Lanka. Ravana had taken a vow not to engage in sexual intercourse against a woman's will, thus needing to win Sita's favor or coerce her.

Meanwhile, Lakshmana defeated Khara, Dushana, and Trishira, granting their kingdom to Viradhita. Believing Sita to be abducted, they searched for her. Guided by Viradhita's information, they met Sugriva near Kishkindha. After forming an alliance, Lakshmana proved his strength by lifting the Kotishila. Rama defeated the illusory Sugriva, restoring Sugriva's wife Tara and his kingdom. Although the Vanaras and Rakshasas had an eighteen-generation friendship, Sugriva agreed to help Rama retrieve Sita from Ravana. Recognizing Hanuman's capability in finding Sita, Sugriva included him in Rama's cause. Hanuman, though Chandranakha's son-in-law, joined Rama against Ravana due to Ravana's misdeeds. After facing many trials and incorporating other kings like Mahendra into Rama's side, Hanuman reached Lanka, met Sita, advised Ravana, and returned after devastating Lanka. Rama then attacked Lanka with the Vanara army, gaining the support of kings like Samudra, Setu, and Suvela. Vibhishana also defected from Ravana to Rama. Angada's attempt to mediate as Rama's envoy failed as Ravana and Indrajit insulted him. The war commenced, with Ravana's warriors like Hasta and Prahasta being killed in the initial days. On the third day, Kumbhakarna captured Hanuman but was freed by Angada. Indrajit ensnared Sugriva and Bhamandala with snake-nooses, but Rama freed them using Garudi Vidya as advised by Vibhishana. On the fourth day, Lakshmana captured Indrajit, and Rama captured Kumbhakarna. Witnessing this, Ravana hurled a Shakti at Vibhishana, but Lakshmana, intervening to protect Vibhishana, was struck down. At this juncture, Hanuman brought Vishalya, daughter of King Dronaghan, who revived Lakshmana with her bathwater, after which Lakshmana married Vishalya.

Later, Ravana mastered the Bahurupini Vidya during the Nandishwar festival. Despite Angada and others' efforts to provoke him, Ravana remained steadfast. He then attempted to change Sita's heart but failed. He resolved to defeat Rama and Lakshmana and return Sita. Finally, Rama and Ravana fought for seven days, followed by Lakshmana. On the eleventh day of their battle, Ravana threw his Chakra at Lakshmana, which was effortlessly caught by Lakshmana and used by him to kill Ravana.

Subsequently, Vibhishana performed Ravana's cremation. Sita was respectfully returned to Rama. Upon hearing the teachings of Muni Aprameyabal, Indrajit, Kumbhakarna, Mandodari, and others took religious vows. Vibhishana was then crowned king. After spending six years in Lanka, Rama and his companions returned to Ayodhya. Lakshmana accepted the throne, while Bharata and Kaikeyi took religious vows.

The Jain Ramkatha also includes events like Shatrughna defeating King Madhu of Mathura, Rama abandoning the pregnant Sita in the forest, Sita being sheltered by her brother-in-law Vanajangha, the birth and marriage of Lavana-Ankusha, their encounter with Rama and Lakshmana, Lakshmana's Chakra becoming ineffective, Narada facilitating their identification, Sita's trial by fire, her taking vows and becoming an Ayika, and her subsequent rebirth as Indra in the sixteenth heaven. Lakshmana's death, Rama's subsequent madness, his renunciation, penance, and attainment of Keval Gyan (omniscience), along with the initiation of Hanuman, Vibhishana, and others, and Ravana and Lakshmana's sojourn in hell, are also mentioned.

5. Philosophy and Purana: The author highlights that most ancient civilizations and religions have traditional narratives, some with historical basis. These often include exaggerated or allegorical accounts of natural events, human origins, creation, religious practices, and social customs, along with genealogies of deities and prominent figures. Such narratives are often tailored to align with the philosophical, devotional, or spiritual beliefs of a particular community.

Jain Purāṇas exist alongside Brahmin Purāṇas, primarily narrating the lives of the 24 Tirthankaras, 12 Chakravartis, 9 Baladevas, 9 Vasudevas, and 9 Prativāsudevas, as well as stories of sages and great men. The Jain Ramkatha was presented in Purāṇic or epic style, with Rama's original name being "Padma." This forms the basis of "Pauumachariyam," "Padma Purana," and "Pauumachariu," which incorporate certain Purāṇic beliefs.

Philosophy is defined as the scientific study of knowledge and cognition, the origins of all elements and substances, and laws and principles related to the soul, supreme soul, nature, the universe, and creation. Ancient India had a well-developed philosophical tradition, with six Vedic (Āstika) schools (Sankhya, Yoga, Vaisheshika, Nyaya, Purva Mimamsa, Uttara Mimamsa/Vedanta) and non-Vedic (Nāstika) schools like Charvaka, Buddhism, and Jainism. Jainism is labeled "Nāstika" by Vedic followers due to its rejection of the Vedas.

6. Mythological Background: The article outlines the mythological and philosophical beliefs that inform the Jain Ramkatha, particularly focusing on Vimalasuri's tradition due to its widespread popularity.

a. Creation of the Narrative: The Jain belief is that the Rama narrative originated from the mouth of Tirthankara Mahavira and was passed down to his chief disciple, Gautama Swami, who recounted it to King Shrenika of Magadha to resolve his queries about Rama.
b. Rama's Era: Rama, Ravana, and other characters existed during the time of the 20th Tirthankara, Munisuvrata, which was thousands of years ago.
c. Rama's Location: Rama was born in Saketa, Ayodhya, in Bharatavarsha. The places mentioned in the Ramkatha, such as Saketa, Ayodhya, Chitrakuta, Dashpur, Dandakaranya, Kishkindha, and Lanka, are situated within Bharatavarsha of Jambudvipa.
d. Concept of Time (Kala-Tattva): Jain Ramkatha narrators incorporate the Jain concept of time, which is a fundamental element. Time is divided into Nischaya-kala and Vyavahara-kala. Vyavahara-kala is further divided into Utsarpini and Avasarpini. The entire universe is encircled by the time-serpent, within which reside the Utsarpini and Avasarpini sisters, each with six sons. Utsarpini time witnesses growth, while Avasarpini time sees decline. The most adverse period is Dukhkama-Dukhkama within Avasarpini time. Tirthankaras, Chakravartis, and Shalaka Purushas like Rama, Lakshmana, and Ravana all belong to the fourth era of Avasarpini time.
e. Cosmology (Loka-Tattva): According to Jain beliefs, there is infinite space containing three uncreated and unchanging realms. Within the Tiryak Loka (horizontal realm), in Jambudvipa, to the right of Mount Sumeru, lies the six-part Bharatavarsha. The northern Bharatavarsha is bordered by the Himavan mountain, and the middle by Vijaya mountain. There are three northern and three southern Bharatavarsha zones. Rama and others are associated with this Bharatavarsha. The ruler of all six zones is called a Chakravarti. Bharata and Sagara were among the twelve Chakravartis. The ruler of three zones is an Ardha-Chakravarti, a title held by Lakshmana and Ravana.
f. Heavens and Hells (Swarga-Narak): The Shvetambara tradition recognizes twelve heavens, while the Digambara tradition recognizes sixteen. Virtuous souls reside in heavens and enjoy pleasures. According to Jain Ramkatha narrators, Sita was reborn as Indra in the Achyuta heaven after her death. Jatayu and Rama's general Krantavakatra were reborn in the Mahendra heaven. Jain Purāṇas describe seven hells where sinners are placed according to their sins. These hells, like Ratnaprabha, Sharkaraprabha, and Valukaprabha, are filled with fire and various creatures. The existence of Asipatra forest and the Vaitarani river is also mentioned. The "Pauumachariu" mentions these hells and depicts a scene in Valukaprabha. In the Jain Ramkatha, Ravana, Lakshmana, and Shambhu were destined to reside in hell. Heavens are in the upper realm (Urdhva Loka), and hells are in the lower realm (Adho Loka).
g. Species, Past Lives, and Rebirth (Yoni, Pūrva-janma, Punar-janma): Jain Purāṇas state that souls transmigrate through 8.4 million species, including insects, animals, birds, and humans, accumulating karma in each life and experiencing rebirth according to it. The Jain Ramkatha narrates the past lives of characters like Rama, Lakshmana, Sita, Ravana, and Jatayu, and Kevi Rama reveals glimpses of their future lives. Jain belief allows animals to be present in the Samavasarana (sacred assembly) of a Tirthankara, and even non-human beings gather to hear their teachings. Devas also constitute a separate species, attainable through good deeds. The "Pauumachariu" mentions a monkey being reborn as a Deva in heaven due to hearing the Namokara mantra at the time of death.
h. Dynasties (Vansha): The first Tirthankara, Rishabhadeva, born to the last Kulakara, Nabhi Raja, and his wife Marudevi, was also known as Ikshvaku, giving rise to the Ikshvaku dynasty. Rishabhadeva's son, Bharata, became the first Chakravarti, initiating the Suryavansha (Solar Dynasty), into which Rama and Lakshmana were born. The lineage of Rishabhadeva's son Bahubali is known as the Rishivansha, from which the Som (Lunar) dynasty originated. King Janaka of Mithila belonged to this dynasty. The creators of Jain Ramkatha narratives describe the origins and expansion of these dynasties and the glory of the great souls born within them as needed. When Bhagavan Rishabhadeva was engaged in penance, his sons Nami and Vinami demanded wealth. Dharanendra granted them Vidyas and dominion over the northern and southern ranges of Vijayardha mountain. Being holders of Vidyas, they were called "Vidyadharas," and their lineage became known as the Vidyadhar dynasty. This dynasty had two branches: the Rakshasavansha and the Vanaravansha. The Rakshasavansha was named after the Rakshasa island and possessed Rakshasi Vidya. The Vidyadharas residing in Vanara island were known as Vanaravansha, identifiable by their monkey insignia on crowns and flags. The initial parts of texts like "Pauumachariyam" narrate the glories and exploits of the Vidyadharas. Ravana and others acquired Vidyas through penance and displayed remarkable feats in battles. The Ramayana mentions Vidyadharas' powers at various places. Ravana's conquests of Indra, Varuna, and Chandra were of these Vidyadharas, not celestial deities.
i. Devas and Devis: Jain Ramkatha mentions Devas and Devis, but they differ from the deities in the Brahmin tradition, lacking omnipotence.
j. Shalaka Purushas: As mentioned earlier, Jain Purāṇas narrate the lives of sixty-six Shalaka Purushas. In each cosmic cycle, there are 24 Tirthankaras, 12 Chakravartis, 9 Baladevas, 9 Vasudevas (Narayanas), and 9 Prativāsudevas. The Baladevas, Vasudevas, and Prativāsudevas within each triad are contemporaries. Baladevas and Vasudevas are described as radiant, powerful, attractive, auspicious, beloved, handsome, strong, and invincible. "Baladeva" and "Vasudeva" are titles. Vasudevas are considered rulers of three continents (Ardha-Chakravartis). Prativāsudevas also rule over three continents and are great individuals, but in their later lives, they succumb to arrogance, injustice, and tyranny. To eradicate this injustice, the Vasudeva must battle and defeat the Prativāsudeva. Due to engaging in violence, both Vasudeva and Prativāsudeva are born in hell, while the Baladeva attains heaven or liberation. Souls who perform excellent deeds over thousands of lives are born as Baladevas, are followers of vows like non-violence, and proceed to heaven or liberation. Comparatively, Vasudevas are more sensual than Baladevas and have a greater desire for worldly pleasures. Rama, Lakshmana, and Ravana of the Ramayana are considered the eighth Baladeva, eighth Vasudeva, and eighth Prativāsudeva, respectively.

7. Philosophical Background:

a. The Soul (Jiva): In Jain philosophy, the soul is an independent, physical entity characterized by consciousness, distinguishing it from inert matter. It is uncreated, neither a part of anything nor does it merge into anything. It is eternal and beginningless, yet it assumes the size of the body. Souls are divided into two categories: Samsari Jivas (worldly souls) that transmigrate through various species due to their karma, and Mukta Jivas (liberated souls) who exist in a pure state, free from karmic bondage. Jain Ramayanas describe the state of souls. For instance, after Sita's abduction, two Charanamunis met the distressed Rama, consoling him by describing the repulsive nature of a beautiful woman and the state of a fetus in her womb. They describe worldly souls as tirelessly wandering like oxen in an oil mill, causing suffering through birth, death, and rebirth. They are likened to actors changing forms and to those who consume and are consumed. Rama and Sita are said to have taken birth in hundreds of species. Hanuman, in Ravana's court, elaborates on the twelve Anuprekshas (contemplations), which are central to Jain philosophy. He explains that in this impermanent world, individuals are unprotected and helpless, alone bearing the fruits of their sins, accompanied only by their good and bad deeds. Despite being separate from the body, the soul develops strong attachment to it and to worldly pleasures, with Ravana being a prime example. Souls are infinite, with four destinies: Deva, Naraka, Tiryancha, and Manushya. Souls repeatedly take on different forms, experiencing pain, suffering, death, crying, eating, and being eaten. The text reiterates that specific births are preceded by past lives and followed by future lives, with Jain Ramayanas detailing the past lives of Rama, Lakshmana, Sita, Ravana, Jatayu, and the future lives of Bhamandala, Lakshmana, and Ravana. The essence of a soul (Jivatva) is never destroyed; death is of the body, not the soul. Swayambhu states that the soul assumes and abandms bodies. Every soul naturally possesses infinite knowledge, perception, and power, but these are obscured by karmic coverings. Souls are bound by karma but can achieve liberation. Souls capable of liberation are called Bhavya, and those who are not are Abhavya. Bharata is described as Bhavya or nearing Bhavya, showing no interest in worldly life, which concerns Kaikeyi, prompting her to ask for his kingdom to keep him engaged in royal duties. Bhavya souls take religious vows at the appropriate time and attain Moksha. Rama was also born to achieve Moksha. On the other hand, Ravana and Lakshmana do not take vows and will attain Moksha after many more rebirths, according to Muni Rama's teachings. This implies that Rama, Bharata, and Hanuman were born with the potential to shed all karma and attain Moksha.
b. The Supreme Soul (Paramatma): Jain philosophy categorizes the soul into three types: Bahiratma (external soul), Antaratma (internal soul), and Paramatma (supreme soul). Bahiratmas are those engrossed in external objects and sensory pleasures due to ignorance and karma. Chandranakha, Maya-Sugriva, and mostly Ravana are Bahiratmas. Antaratmas are those whose vision turns inward from external objects, leading to detachment from worldly affairs and attentiveness to spiritual pursuits. Dasharatha, Rama, and Hanuman became Antaratmas in their later lives. Those who renounce worldly life and embrace monasticism, dedicating themselves to self-realization, are Uttam Antaratmas. Thus, Dasharatha, Rama, Sita, Bharata, Hanuman, and Bali became Uttam Antaratmas in their final stages. The highest state, where all internal impurities are eradicated, leading to supreme Kevala Gnan, is Paramatma. Munis Kulabhushana and Aprameyabala are Paramatmas. Rama, by embracing monasticism and attaining Kevala Gnan, also became a Paramatma. A key aspect of Jain philosophy is the belief that every soul can, through self-development, become a Paramatma, with Rama serving as a prime example.
c. Liberation (Moksha): In Jain philosophy, Moksha is the complete annihilation of all karma. By preventing the influx of karma (Asrava) and stopping their flow (Samvara), and through the shedding of karma (Nirjara), the soul attains liberation. This does not imply the destruction of the soul or its merging into another supreme soul. A liberated soul becomes pure, stable, and filled with infinite consciousness. Rama and others achieved this state. Souls are naturally upward-moving; upon the destruction of karma, they become disembodied and reach the end of the universe (Lokanta), residing in Siddhashila. Many characters from the Ramayana attain Moksha and become eligible to reside on Siddhashila.
d. Ultimate Goal of Human Life: According to Jain philosophy, the ultimate goal of human life is to attain Moksha. Experiencing the emptiness of worldly wealth and pleasures, renouncing them, and taking religious vows is a crucial step on this path. In Jain Ramkatha, characters like Dasharatha, Bali, Rama, Sita, and Hanuman take vows and progress towards Moksha. Ravana, Lakshmana, and Shambhu do not, and therefore will have to traverse many more species before attaining liberation.
e. The Universe (Jagat): The Jain view is that the universe is located within infinite and all-pervading space. It is uncreated and eternal, without a maker, yet it constantly undergoes transformations. Thus, it is inherently transient, with every state being momentary. The insignificance of sensual pleasures and wealth inspires virtuous souls to renounce them. Recognizing this, Dasharatha renounced everything and took vows. Hanuman did the same after witnessing a star fall and perish. Bali, questioning the need for conflict over transient kingdoms, handed over his kingdom to Sugriva and took vows. Bharata followed suit after returning the kingdom to Rama.
f. Delusion (Maya): According to "Paiyasaddamahannava," Maya signifies deceit and trickery. Jain texts classify Maya as one of the four passions (Kashayas). When the mind, speech, and body are used in a deceptive manner, it is considered Maya Kashaya. This involves concealing one's true intentions and displaying a different facade through speech or bodily actions, or having discrepancies in speech and body. Maya and other passions afflict the soul, corrupt it, and pollute it with karmic impurities. The episode of Maya-Sugriva in Jain Ramkatha exemplifies Maya. Sahasragati, a Vidyadhara, deceitfully assumed Sugriva's form, usurped his wife and kingdom, and deceived his subjects. Ravana, using Avlokani Vidya, created a lion's roar to distract Rama, who was protecting Sita, and then abducted Sita. Thus, Ravana became stained with Maya Kashaya. Chandranakha's attempts to deceive Rama and Lakshmana also fall into this category.
g. Karma: The doctrine of Karma holds significant importance in Indian philosophy, accepted by all schools, albeit with varying interpretations. Jainism's perspective on karma is scientific. Briefly, Pudgala (subtle matter) particles attracted by bodily, mental, and verbal actions ('Yoga') adhere to the soul. These karmic particles are called 'Karma.' The attraction of karmic particles to the soul is 'Asrava,' stopping it is 'Samvara,' and their shedding is 'Nirjara.' Karma has numerous classifications. Every action of a soul produces an effect. Seekers attain the state of Paramatma by eradicating the Ghātī karma (debilitating karma). Jain Ramayanas detail how characters like Bali and Rama shed Ghātī karma. In Jain philosophy, the soul is the doer of karma and the experiencer of its fruits. By adhering to specific principles, the seeker achieves self-development. Brahmin tradition's Ramkatha includes narratives of sages' curses or boons and Rama's role in liberating others. However, Jain Ramkatha lacks such stories. Rama does not liberate anyone, nor does any sage curse anyone. Ravana does not rape Sita because he has taken a vow. The distinctive nature of Jain karma theory alters the personality and narrative of Jain Ramkatha.
h. Perception (Darshan): The conscious nature of the soul (Jivatva) is termed 'Upayoga,' which has two aspects: Darshan (perception) and Gnan (knowledge). The apprehension of one's existence or self-consciousness is called 'Darshan.' The conviction in the true nature of reality is 'Tattvartha Shraddhan,' also known as 'Samyagdarshan.' In Jainism, Samyagdarshan is one of the three means to attain Moksha and is an attribute of the soul. Its emergence evokes feelings of peace, fervor, detachment, and compassion. Jain Ramayanas mention the attainment of Samyagdarshan by characters like Bali, Rama, and sages.
i. Knowledge (Gnan): According to Jain scriptures, Gnan, as an aspect of Upayoga, is the power to comprehend external objects. In a seeker, this knowledge is obscured by Gnanavaraniya karma, which is shed through specific practices. Samyak Gnan (right knowledge) is essential for Moksha, providing a clear perception of substances in their past, present, and future states. Various types of Gnan are described. In the context of Ramkatha, Keval Gnan (omniscience) is significant. The direct and complete knowledge of all substances in all three realms and times is Keval Gnan. Upon the destruction of the four Ghātī karmas, the seeker attains Keval Gnan and becomes a 'Kevālī.' Jain Ramkatha mentions Bali, Rama, and others becoming Kevālīs. This enabled Muni Rama to describe the previous lives of Dasharatha, Bhamandala, Lavana, Ankusha, Lakshmana, and others. A soul with Keval Gnan becomes a Paramatma, and the occasion is celebrated by celestial beings.

8. Spiritual Practices (Sadhana-Paksha):

a. Conduct (Charitra): Jain scriptures emphasize the importance of Samyagdarshan, Samyak Gnan, and Samyak Charitra for attaining Moksha. Conduct serves as the foundation for achieving perception and knowledge. Renouncing the five sins—violence, falsehood, theft, unchastity, and possession—and cultivating indifference or detachment towards external objects, attachments, desires, and aversions is known as Charitra. Partial renunciation of the five sins is called Deshacharita, practiced by Shravakas (lay followers) who observe twelve vows: five Anuvratas (minor vows), three Guna Vratas (qualifying vows), and four Shiksha Vratas (disciplinary vows). Complete renunciation of the five sins is called Mahavrata, which constitutes Sakala Charitra and is the defining characteristic of monastic life. Jain Ramkatha texts frequently mention these vows and their results. The moral character of the Ramkatha's protagonists can be assessed in this context. For instance, Rama is free from violence, theft, and falsehood, making him an ideal individual. Lakshmana commits violence and consequently goes to hell. Ravana, on the other hand, engages in violence, abducts Sita, deceives Rama and others with falsehood, desires other men's wives, and accumulates possessions, leading to his downfall despite possessing other virtues. To uphold the vow of non-violence, Jain Ramkatha narrators attribute the killing of Ravana, Khara, and Dushana to Lakshmana. The Shiksha Vratas include vows like Jin-vandana (worship of Jinas), fasting, charity of food, and Sallekhana (voluntary death). Poets like Swayambhu have elaborated on these.
b. Devotional Practice (Bhakti Sadhana): Jain scriptures consider devotion to Jinas crucial for the soul's welfare. The Jain Ramkatha features individuals who vow not to bow to anyone other than Jinas, leading Bali to confront Ravana and Vajrakarna to face difficulties. The components of devotion include Puja (worship), Stuti (praise), Tushți (satisfaction), Samstavan (eulogy), Vandana (salutation), Vijaya (victory), Mangala (auspiciousness), and Mahotsava (festival). These are merely styles of expressing devotion, with no essential difference in sentiment. Praising the qualities of the object of worship is Stuti, which helps in removing karmic impurities. According to Jain Ramkatha, Rama, Lakshmana, and Sita, after leaving Ayodhya, rested at Siddhavara Kuta and then performed Jin-vandana. They also praised the Jin at Sahasrakuta. Rama removed obstacles faced by Munis Deshabhushana and Kulabhushana. When the Munis attained Keval Gnan, Rama worshipped them. Hanuman praised on Mandarachal. Numerous such examples of praise are found in Ramkatha. Jain authors like Swayambhu begin their works with Jin-vandana. Examples of salutation and humility are also present. Mangala, which purifies the soul and brings ultimate happiness, is exemplified by Rama remembering the names of Jin while worshipping them (Pauumachariu, Sandhi 43), Ravana's Kailasa journey (Sandhi 13), and the Nandishvara festival (Sandhi 71). Lakshmana recited auspicious chants before lifting Kotishila (Sandhi 44). Mahotsava involves expressing devotion through dance, singing, music, and processions. Sita danced devotionally after worshipping Munis (Sandhi 32). Ravana sang devotionally after lifting Kailasa (Sandhi 13). Lakshmana's singing (Sandhi 32) and Rama playing the Sughosha Veena are also mentioned. The Harisena episode mentions chariot processions. Ravana celebrated the Nandishvara festival with great enthusiasm in Lanka (Sandhi 71). The objects of devotion include Arihanta, Siddha, Acharya, and Tirthankara.
c. Asceticism (Tapa): Jain scriptures define Tapas (asceticism) as great effort or endeavor for karma nirjara (shedding of karma). Tapas is divided into two main categories: external and internal, each with six sub-categories. Jain Ramkatha states that Dasharatha, Hanuman, Bali, Rama, and many others renounced their homes and embarked on asceticism. Practicing Tapas is not easy, as it involves facing obstacles and temptations. However, the seeker must remain steadfast. The penance of Munis Deshabhushana and Kulabhushana is significant in this regard, as is Rama's penance (Sandhi 60).
d. Meditation (Dhyana): Ascetics destroy karma through meditation. After eradicating Ghātī karma, the seeker attains Keval Gnan. Rama and others attained Keval Gnan through meditation.
e. Contemplations (Anuprekshas): Jain philosophy defines Anupreksha as the continuous contemplation of the nature of the body and other worldly things, along with fundamental principles. Twelve types of Anuprekshas are recognized, encompassing many core Jain principles. Anupreksha is a primary means to achieve freedom from karmic bondage. Therefore, authors like Vimalasuri, Ravishana, and Swayambhu extensively discuss Anuprekshas in their works. When Indrajit captured Hanuman in serpent nooses and presented him to Ravana, Hanuman advised Ravana on the path of righteousness by elaborating on the twelve Anuprekshas:
1. Adhruva (Impermanence): Life, wealth, and the world are transient; only Dharma is eternal.
2. Asharana (Helplessness): Nothing can protect us from death. In this helpless state, Dharma is the soul's sole refuge.
3. Ekatva (Oneness): In this world, no one accompanies the soul in happiness or sorrow, birth or death. Only its good and bad deeds remain with it.
4. Anyatva (Otherness): The body, possessions, relatives, and friends are all separate. Apart from Dharma, the soul has no other companion.
5. Samsara (Cycle of Birth and Death): The soul wanders through four destinies, suffering the consequences of its sins.
6. Triloka (Three Realms): The soul is born in various species across the three realms, suffering the consequences of its sins.
7. Ashuchi (Impurity): This contemplation points to the repulsive nature of the body.
8. Anava (Subtle Matter): The soul is covered by various types of karma.
9. Samvara (Cessation of Karma): This contemplation indicates the restraint of karma.
10. Nirjara (Shedding of Karma): According to this contemplation, the soul destroys karmic consequences through fasting, vows, and asceticism.
11. Dharma (Righteousness): This contemplation encompasses compassion for living beings, gentleness, sincerity of mind, lightness, asceticism, self-control, celibacy, truth, and other virtues.
12. Bodhi (Enlightenment): The soul should constantly ponder that in every birth, Jinas be their masters, and they attain right perception, right knowledge, and their own qualities, with the destruction of karmic impurities.

9. Conclusion of Ramkatha: The article concludes by illuminating the final stages of Rama's life, emphasizing his path towards renunciation, penance, and Nirvana. After Lakshmana's death, Rama, blinded by attachment, preserved his body, but was later enlightened by two celestial beings. Overcoming his delusion and remorse, he performed the funeral rites for Lakshmana, renounced all possessions, and strictly adhered to the Mahavratas. He undertook twelve types of severe penance and observed the five Samitis. He meditated atop a mountain, where he attained Avadhi Gnan (clairvoyant knowledge). Gradually, he focused on destroying the root cause of worldly wandering: karma. After a six-day fast, the king of the Dhanakanka country offered him sustenance, and celestial beings celebrated, showering him with wealth. Mahamuni Rama then roamed the earth and performed intense penance, eventually meditating on Kotishila. Despite Sita's soul, now in the form of Indra, attempting to distract him, Muni Rama's resolve remained unwavering. Finally, on the twelfth day of Magha Shukla, he destroyed the four Ghātī karmas and attained the radiant Keval Gnan. When asked about the state of Lavan and others, the Kevālī Muni Rama described their transformations. After many days, Rama attained Moksha.

In summary, the article concludes that the actions and thoughts of the discerning characters in Jain Ramkatha are inspired by Jain philosophy. Those who neglect this philosophy face downfall. Philosophy sets the goal of life, being abstract, while spiritual practices are practical. In Jain Ramkatha, ideal characters like Rama strive towards the ultimate goal of life while adhering to practical conduct. The creators of Jain Ramkatha, such as Vimalasuri, Ravishana, and Swayambhu, are influenced by religious and philosophical perspectives and often function as propagators. They discuss or demonstrate philosophical and spiritual matters whenever opportunities arise. Vimalasuri and Ravishana, being earlier acharyas, have more extensive discussions, while Swayambhu, being a poet, appears more as a preacher. In essence, Jain authors have narrated the Ramkatha from a Jain philosophical viewpoint.