Jain Ramkatha Ki Vishishtha Parampara

Here's a comprehensive summary of the provided Jain text, "Jain Ramkatha ki Vishishtha Parampara" by Yogendranath Sharma:

The text delves into the unique and extensive tradition of Ramkatha (the story of Rama) within Jain literature, highlighting its significant presence and distinct interpretations compared to other traditions.

Key Points:

• Pervasive Adoption by Jains: While Buddhist traditions produced only three Jataka tales related to Rama, Jain adherents extensively adopted and elaborated on the Ramkatha across Sanskrit, Prakrit, and Apabhramsha languages. This demonstrates that the story found its most significant expansion within Jain literature, starting from Valmiki.
• "Padma" as Rama's Name: Jain Ramkatha narratives, unlike the Sanskrit tradition, do not use the name "Rama" but rather "Padma" (or "Pauma" in Prakrit/Apabhramsha). Consequently, Jain versions of the epic are known as "Padmacharitra" (or "Paumachariu"). This renaming is crucial to avoid confusion with Balarama, who is also a significant figure in Jain tradition as the 8th Baladeva, while Rama is the 10th Baladeva.
• Rama as a Baladeva: In Jain cosmology, the universe is cyclical, and during each cycle, there are sixty-three "Shalaka Purushas" (distinguished individuals). These include 24 Tirthankaras, 12 Chakravartins, Baladevas, Vasudevas, and Pratvasudevas. According to Jain belief, Rama is the 8th Baladeva, Lakshmana is the corresponding Vasudeva, and Ravana is the corresponding Pratvasudeva. This integration of Rama into the Jain pantheon signifies the Jain tradition's respect for and nourishment of the broader Hindu heritage.
• Distinct Jain Narrative: This renaming and recontextualization significantly differentiate the Jain Ramkatha from the prevalent Hindu versions. In Jain narratives, Ravana is not killed by Rama but by Lakshmana. Furthermore, Rama ultimately embraces Jainism and renounces worldly life.
• "General Human" Portrayal: Jain texts do not portray Rama as divine or possessing "Sheel-Shakti-Saundarya" (virtue, power, and beauty) in the same way as popular Hindu renditions. Instead, he is depicted as a "general human" figure, endowed with beauty and exemplary character, emphasizing purity, simplicity, honesty, and fearlessness. He is portrayed as virtuous, humble, and compassionate, showing deep faith in the first Tirthankara, Rishabha Jin.
• Emphasis on Ahimsa and Jain Principles: The concept of Ahimsa (non-violence) is rigorously maintained in the Jain Ramkatha. The narratives are deeply imbued with Jain philosophy, ethics, and cultural values. Characters often engage in "Jin-Vandana" (worship of Tirthankaras) and embrace Jain initiation.
• Two Major Traditions: The Jain Ramkatha tradition is broadly divided into two main streams:
  1. The tradition originating from Mahakavi Vimalasuri's "Paumachariya", written in Prakrit, which was later translated into Sanskrit as "Padmacharita" by Ravisenacharya.
  2. The tradition of Gunabhadra's "Uttarapurana", which, while significant, did not achieve the same widespread propagation, especially in Apabhramsha after Mahakavi Pushpadanta.
• Key Literary Works and Authors: The text lists several significant Jain Ramkatha works and their authors across different periods and languages, including:
  • Vimalasuri's "Paumachariya" (Prakrit, 3rd Century)
  • Ravisenacharya's "Padmacharita" (Sanskrit, 660 CE)
  • Swayambhudeva's "Paumachariu" (Apabhramsha, 8th Century)
  • Hemachandra's Jain Ramayana (Sanskrit, 12th Century)
  • Jindas's Ram Purana (Sanskrit, 15th Century)
  • Padmadeva Vijaygani's Ramcharit (Sanskrit, 16th Century)
  • Somasena's Ramcharit (Sanskrit, 16th Century)
• Influence on Later Traditions: The Apabhramsha epic "Paumachariu" by Swayambhudeva is noted to have had a significant influence on Tulsidas's "Ramcharitmanas" in both subject matter and style, indicating a transmission of Jain traditions.
• Jain Philosophy Embodied: The Ramkatha serves as a vehicle for expounding Jain philosophical tenets, such as the seven tattvas (soul, non-soul, influx, bondage, stoppage, liberation, and salvation). The emphasis is on self-control, discipline, renunciation, and spiritual practice, often illustrated through the life of the first Tirthankara, Rishabha Jin, and the teachings of Vardhamana Mahavir.
• "Vardhamana-muh-kuhar Viniggaya": A quote from the text explicitly states that the Ramkatha is a river that flowed from the "mouth-cave of Vardhamana," firmly anchoring it within the Jain religious framework.
• Swayambhudeva and Syncretism: Mahakavi Swayambhudeva, considered the "Valmiki of Apabhramsha," belonged to the Yapaniya Sangha, a branch of Jainism that aimed for reconciliation between the Shvetambara and Digambara traditions. This background influenced his work, promoting tolerance and synthesis.
• Broader Impact and Call for Research: The Ramkatha's influence extends beyond Jain literature, impacting various Indian languages and cultures. The author emphasizes the vastness of the Jain Ramkatha literature and calls for its further study and publication, acknowledging that much of it remains undiscovered in ancient Jain libraries.
• Kannada Literature: The text also touches upon the significant contribution of Jain authors to Kannada literature, where the Ramkatha tradition has been a cornerstone, enriching the language and its literary output.

In essence, the text argues that the Jain Ramkatha is not merely an adaptation but a distinct and deeply integrated spiritual and literary tradition within Jainism, offering a unique perspective on the revered figure of Rama, framed by Jain philosophical principles and narrative conventions.