Jain Version Of Ramayana

Here's a comprehensive summary of the Jain Version of Ramayana, based on the provided text by Dr. Nalini Joshi:

Overview:

Dr. Nalini Joshi's paper "The Jain Versions of Rāmāyaṇa (With Special Reference to Vimalasari Gunabhadra and Silānka)" explores the significant influence of the Valmiki Ramayana on Indian literature and culture. While acknowledging Valmiki as the "Ādikavi" (first poet), the paper focuses on the distinct Jain retellings of the Ramayana narrative, highlighting their unique elements and deviations from the Brahmanic tradition. The paper examines several key Jain Ramakathas, including those by Vimalasūri, Raviṣena, Svayambhū, Hemacandra, Gunabhadra, Āśādhara, and Śilānka, also briefly touching upon the Dasaratha Jātaka.

Key Jain Versions Discussed:

• Vimalasūri's Paumacariya (3rd Century AD): Considered the first Jain Ramayana, written in Jain Mahārāstri Prakrit. It exhibits both Svetâmbara and Digambara elements and is thought to represent the Yāpaniya sect.
• Raviṣena's Padmacarita (8th Century AD): A Sanskrit version that closely follows Vimalasūri's Paumacariya but adds detailed descriptions and clearly expresses Digambara leanings.
• Svayambhū's Apabhrarmsa Paumacariu (later half of 8th Century AD): Written by a householder, it largely imitates Vimalasūri and Raviṣena, though it neglects to mention Vimalasūri, likely due to sectarian bias.
• Hemacandra's Triṣaṣṭiśalākāpuruṣacarita (12th-13th Century AD): Incorporates the Ramakatha tradition with some additions.
• Gunabhadra's Uttarapurāṇa (9th Century AD): Part of the Adipurāṇa, this Digambara version significantly differs from Vimalasūri in scope, characterization, incidents, and style.
• Āśādhara's Triṣaṣṭiśāstra (13th Century AD): A Digambara householder who presents Gunabhadra's Ramakatha in a compact manner.
• Śilānka's Cauppannamahāpurisacariya (9th Century AD): A small story of Rama (Pauma) in Jain Mahārāstri Prakrit, which is largely a brief summary of the Valmiki Ramayana.
• Dasaratha Jātaka: Written in Pali, it presents a condensed story of Rama Pandita with some unique Buddhist elements.

Common Jain Elements in all Jain Versions:

1. Tradition of 63 Śalākapuruṣas: All Jain authors adhere to this framework, where Rama (Padma) is the 8th Baladeva, Lakshmana is the 8th Vasudeva, and Ravana is the 8th Prati-Vasudeva of the current era. In this context, Lakshmana kills Ravana. Both are reborn in hellish states, with Rama and Hanuman attaining Nirvana, and Sita attaining heaven.
2. Polygamy: Baladevas and Vasudevas, according to the Śalākapuruṣa tradition, have thousands of wives. Jain versions depict Rama, Lakshmana, and Ravana as polygamists.
3. Vanaras and Rākṣasas: These beings are depicted as Vidyadharas or Khecaras (sub-human beings with supernatural powers) rather than wild animals. Jain authors find Valmiki's portrayal unbelievable.
4. Doctrine of Karma: The principle of karma is central, explaining events like the separation of Rama and Sita, or the infatuation of Bhāmanḍala. Keywords like vairāgya (detachment), saṁyama (restraint), and dīkṣā (initiation) are frequently used.
5. Ascetics and their Dwellings: Jain versions replace Brahmanic sages and hermitages with Jain monks (sadhus, munis), nun*s (sadhvis), and Jain temples (jinamandiras, chaityas). Characters visit these places for worship and to attend religious assemblies.
6. Approach to Sacrifices: Jain authors offer allegorical meanings to sacrificial acts, emphasizing Jain tenets like non-violence (ahiṁsā), restraint (saṁyama), and penance (tapas). They protest against Brahmanic sacrificial institutions.
7. Introducing the Character of Narada: Narada, a Paurāṇika figure, is often used to advance the plot, carrying messages and providing reports between characters like Rama and Ravana.
8. Rāmasetu: Contrary to Valmiki's description of building a bridge, Jain versions state that Vanaras and Rākṣasas used their supernatural abilities (Vidyas) to cross the ocean, and Rama and Lakshmana reached Lanka via vimānas (flying vehicles).
9. A Liberal Feminist Approach: Jain versions generally present a more humanistic, sympathetic, and liberal view of female characters compared to the Brahmanic tradition.

Specific Examples of Feminist Approach:

• Sita: Her birth from King Janaka's wife (not found in a box) is presented. Rama accepts her in Lanka without an ordeal. While Sita is banished, Rama's tone is less harsh. Sita voluntarily embraces dīkṣā after proving her purity.
• Manthara, Ahilya, and Shabari: These characters are absent in most Jain versions, avoiding the portrayal of Manthara as "jealousy incarnate" and the depiction of Rama as an uplifter of "fallen" women through mere touch.
• Kaikeyi: Her anxiety is about Bharata's consecration, fearing he might become a monk. She is not solely responsible for Rama's exile; Rama willingly decides to go to the forest. Kaikeyi's repentance and efforts to persuade Rama are highlighted.
• Mandodari: Her character is developed significantly, with her repeatedly persuading Ravana to return Sita and protesting his actions.
• Anjana (Hanuman's mother): Her episode is reconstructed to remove any blemish, portraying Hanuman's father, Pavanañjaya, as a brave Vidyadhara whose actions cause Anjana suffering. He eventually realizes his guilt. Anjana is considered an adorable woman in Jain tradition.

Striking Dissimilarities Found in Various Jain Versions:

The paper notes that while Jain authors claim their tradition originates from Lord Mahavira, there are significant inconsistencies even among Jain versions, leading to the claim that the "charge of mati-vikalpita (mentally fabricated)" applies to them as well.

1. Dasaratha and his Sons:

   • Paumacariya: Dasharatha of Saketa has Padma (from Aparajita), Lakshmana (from Sumitra), and Bharata-Shatrughna (from Kaikeyi).
   • Uttarapurāṇa: Dasharatha initially rules in Varanasi, with Rama (Balabhadra) born to Subala. He later moves his capital to Ayodhya.
   • Dasaratha Jātaka: Dasharatha rules in Varanasi with 16,000 queens. Rama Pandita, Lakshmana Kumara, and Sita Devi are born to the chief queen. Bharata and Shatrughna are not mentioned.

2. Birth of Sita:

   • Paumacariya: Sita and Bhamandala are twins born to King Janaka's wife, Videha.
   • Uttarapurāṇa: Sita is the daughter of Ravana and Mandodari. Abandoned by Ravana, she is buried in a box and later found and raised by Janaka and Vasudha.

3. Svayamvara of Sita:

   • Paumacariya: Janaka seeks Rama and Lakshmana's help against Mlecchas and then arranges a svayamvara. Ravana is not mentioned in this context.
   • Uttarapurāṇa: The svayamvara episode is omitted entirely.

4. Kaikeyi and Her Demands:

   • Paumacariya: Dasharatha decides on renunciation and Rama's consecration. Kaikeyi demands her boon to keep her son engaged in worldly life. Rama willingly goes to the forest. The 14-year period is not specified.
   • Uttarapurāṇa: Kaikeyi's demands are omitted. Rama and Lakshmana are sent to Varanasi, where Rama becomes king and Lakshmana the crowned prince. (Interestingly, Vasudevahindi follows Valmiki's account of 14-year exile.)
   • Dasaratha Jātaka: Kaikeyi demands the throne for Bharata, and Rama is sent to the forest.

5. Slaughter of Vali:

   • Paumacariya: Vali becomes a monk and attains Nirvana after a fierce war with Sugriva.
   • Uttarapurāṇa: Lakshmana kills Vali.
   • Śilānka: Follows Valmiki, depicting Rama as Vali's killer.

6. Story of Shambuka:

   • This story is absent in most Jain versions, except Paumacariya. Here, Shambuka is the son of Chandranakha (Surpanakha) and Kharadushana. Lakshmana mistakenly kills him while he is observing austerities.

7. Abduction of Sita:

   • Pictured differently in Paumacariya and Uttarapurāṇa.

8. Banishment of Sita:

   • Vimalasuri depicts this, followed by Raviṣena and Hemacandra. Samghadasagani, Gunabhadra, Śilānka, and Āśādhara conclude their Ramakathas at Rama's consecration.

Conclusive Remarks:

• Positive Changes: Jain versions are commended for reasonable changes, such as portraying Vanaras and Rākṣasas as Vidyadharas and condemning violent sacrifices. The doctrine of karma is consistently applied, and there's a more sympathetic attitude towards women. The omission of Sita's ordeal by Digambara authors is noted.
• Lack of Consistency: Despite claiming divine origin, the inconsistency in basic facts across Jain versions is pointed out, suggesting the charge of mental fabrication also applies to them.
• Exaggerated Jainification: The frequent presence of Jain temples, religious assemblies, and dīkṣās during Rama's forest exile is considered an exaggeration that strains credulity, even for Jain readers.
• Popularity: The paper concludes that Jain Ramakathas are not as popular among Jainas as Valmiki's Ramayana due to its deep societal roots. The Jain versions are seen as lacking in poetic and aesthetic values, possibly due to the "total Jainification." Samghadasagani and Śilānka are noted for adhering more closely to Valmiki's storyline with judicious changes.
• Comparison with Krishna Kathā: The paper briefly mentions that Krishna Kathā, presented more convincingly, is more popular among Jainas.

In essence, the paper highlights the rich diversity within Jain Ramayana retellings, emphasizing their theological and philosophical underpinnings while also critically evaluating their narrative choices and popular appeal.