Ramayana Of Valmiki And The Jain Puranas

Here is a comprehensive summary of the provided text, "The Ramayana of Valmiki and the Jaina Puranas" by Upendra Thakur:

The article by Dr. Upendra Thakur explores the significant influence of the great Indian epics, particularly the Ramayana and Mahabharata, on Jainism, despite Jainism's lack of sanction for the Brahmanical way of life. It argues that these epics played a crucial role in shaping Jain ideas, legends, myths, and morals, especially during the redaction of the Jaina canons.

Key Points:

• Epic Influence on Jaina Mythology: Jain scriptures show that epics were highly influential among Jains, serving as guides and sources of inspiration for ethical and spiritual matters. This led to the adoption of non-Jaina customs and practices, which were eventually formally sanctioned by Jain scholars.
• Jaina Reaction and Adaptation: The popularity of the epics was so profound that Jaina preachers found it difficult to steer followers towards "pure Jainism." The fact that the first Jaina Purana by Vimalasuri recounts the life of Rama, and that Jaina versions of Rama's biography far outnumber those of any other Salakapurusha, highlights this deep influence. Jaina authors, in reaction, often criticized Brahmanical epics in their introductions but then proceeded to adapt and incorporate epic ideas and plots into their own works, "Jainizing" them.
• Conversions and Mental Framework: A significant portion of Jain converts came from Brahmanical faiths, bringing with them their ingrained epic-Puranic worldview. This "mental frame" persisted, making the epics their primary guides for emotional and aspirational expression, necessitating the inclusion of universally appealing myths and legends in a Jainized form.
• Educational Curriculum: The Ramayana and Mahabharata were likely part of the Jaina educational curriculum before the canon compilation, with their recitation even being a compulsory rite according to the Anuyogadvāra. However, this "hybrid education" eventually led to a reaction as followers found it harder to reconcile their ideals with Jain religious tenets.
• Jaina Puranas as Substitutes: Jaina authors adopted the very method of the epics they initially condemned. They reproduced epic ideas and plots under the guise of Jainism to serve as suitable substitutes for Brahmanical epics and Puranas. This resulted in the assimilation of many epic-Puranic gods, goddesses, mythical figures, myths, and legends into Jain religious beliefs and Puranas. The structure, content, tone, and technique of Jaina Caritas and Puranas often mirrored those of the epics, with many Puranas composed in the anushtubha meter, a favorite of the epics.
• Early Jaina Ramayana Works:
  • Vimalasuri's Paümacariya (circa 100 A.D.): This is the earliest extant non-canonical Svetambara work on the life of Rama. It narrates the story of Valmiki's Ramayana in a "Jainised way," showing deep familiarity with the original while modifying elements to align with Jain principles, such as portraying Rakshasas as Vidyadharas and emphasizing non-violence. Vimalasuri's work is considered foundational for later Jaina writers.
  • Vasudevahindi: This text also includes a story of Rama largely taken from the original Ramayana, with deviations like Lakshmana killing Ravana.
  • Haribhadra's Samaraic-chakaha: This work is noted for its satirical ridicule of Hindu epic and Puranic stories.
  • Ravisena's Padmacarita/Padma-Purana (A.D. 678): A Sanskrit version of Vimalasuri's work, it shows a critical attitude towards Valmiki's Ramayana and an anxiety to minimize its popularity among Jain laity.
  • Svayambhu's Paümacaria (circa 700-900 A.D.): Written in Apabhramsa, it follows Valmiki more closely, dividing the work into five Kandas, mirroring the original's structure. It also portrays Rakshasas as Vidyadharas and incorporates the idea of one Supreme Soul, applying popular divine epithets to the Jinas.
• Influence on Other Jaina Works and Authors:
  • Dhananjaya's Raghara-Pāndaviya: This work is based on both the Ramayana and Mahabharata and, unusually for Jaina works, does not represent characters as embracing Jainism.
  • Jinasena's Harivansa Purana (A.D. 783): Considered the earliest Jaina version of the Brahmanical Harivansa, it exhibits strong influence from Valmiki, particularly in descriptive and gnomic passages.
  • Gunabhadra's Uttara Purana: This work distorts Valmiki's story, depicting Dasaratha as the king of Varanasi and Sita as the daughter of Ravana, similar to the Adbhuta-Ramayana. However, Gunabhadra also advises readers to consult original texts.
  • Hastimalla's plays: Several plays are based on themes from the Mahabharata and Ramayana, modeled on Gunabhadra's work.
  • Puspadanta's Mahapurana (950-965 A.D.): While initially showing respect for Vyasa, Puspadanta later criticizes Vyasa and Valmiki for "deluding people." Despite this, his work demonstrates the deep influence of Indian classics, including the Ramayana.
  • Silarka's Cauppannamaha purisacariya (868 A.D.): This work departs by not criticizing Valmiki or Vyasa and shows high regard for the Mahabharata, following Valmiki more closely in its Rama story.
  • Hemacandra: He interwoven epic tales to suit the taste of followers, illustrating points and adding charm.

In conclusion, the article emphasizes that the influence of the Brahmanical epics on Jain literature and thought was profound and pervasive. Jaina scholars, while reacting against and "Jainizing" these narratives, ultimately incorporated many of their elements, demonstrating a dynamic interaction between these religious traditions. This influence was not one-sided, but the study specifically highlights the absorption of epic themes into the Jaina corpus due to "pressing influences of the Brahmanical Epic-Puranic tradition."