Ramkatha Ka Vikas Pramukh Jain Kavyo Tatha Anand Ramayan

This comprehensive summary is based on the provided text from "Ramkatha ka Vikas Pramukh Jain Kavyo tatha Anand Ramayan" by Arun Gupta.

The book examines the evolution of the Ramayana narrative, comparing the Jain versions (like Paumachariya, Jain Ramayana, and Uttar Purana) with the Brahmanical Ananda Ramayana, highlighting the underlying religious, social, political, and literary influences.

Core Argument:

The central thesis is that the Ramayana narrative, originating as a chronicle of Rama's life, evolved differently in Brahmanical and Jain traditions due to their distinct theological and social frameworks. While the Brahmanical tradition increasingly deified Rama as an avatar of Vishnu, Jain tradition incorporated him into its own pantheon as a prominent figure among the Trishashti Shalaka Purushas (63 great men), emphasizing Jain ethics and practices.

Key Points of Comparison and Evolution:

1. Rama's Identity and Divinity:

• Valmiki Ramayana: Presents Rama as an ideal human.
• Jain Ramayana (Paumachariya, Jain Ramayana, Uttar Purana):
  • Considers Rama, Lakshmana, and Ravana as Trishashti Shalaka Purushas.
  • Rama is identified as the eighth Baladeva.
  • Lakshmana is considered a Narayana (or Vasudeva).
  • Ravana is depicted as a Pratinarayana.
  • These figures are portrayed as followers of Jina (Tirthankaras).
  • Their birth is preceded by auspicious dreams, similar to those of Tirthankaras.
  • Their status as Shalaka Purushas is emphasized throughout their narrative, including their exile.
• Ananda Ramayana:
  • Deifies Rama as a full avatar of Vishnu.
  • Lakshmana, Bharata, and Shatrughna are presented as partial avatars of Vishnu.
  • Sita is portrayed as Lakshmi and a representation of Shakti.
  • Hanuman is considered the eleventh Rudra.
  • The narrative emphasizes Vishnu worship, Hanuman worship, Linga worship, and Shakti worship.
  • Death at the hands of these deities is considered a means to Sayujya Mukti (liberation through union).
  • There is an influence of Krishna Bhakti, with Rama's childhood and romantic exploits being depicted in a similar vein.

2. Ethical and Religious Practices:

• Jain Texts:
  • Emphasize Jain ethics, including the observance of vows like Ahimsa (non-violence) and Brahmacharya (celibacy).
  • Prohibit animal sacrifice for rituals. Instead of the putra-ishti yajna (sacrificial ritual for progeny) mentioned in the Valmiki Ramayana, Jain texts describe the distribution of sacred water from the Shanti Snana (peace bath) of Jinendra.
  • The Brahmacharya vow emphasizes treating all women as mother, sister, or daughter, and being content with one's own wife. However, instances of moral lapses (e.g., Sahasagati impersonating Sugriva to approach Tara, Lakshmana's infatuation with Surpanakha, Ravana abducting Sita) are depicted.
  • Worship of Jinendra (Tirthankaras) is paramount. Disrespecting Jinadevas leads to suffering.
  • The ideal life goal is liberation (Moksha).
• Ananda Ramayana:
  • While advocating for non-violence in practical life, it does not prohibit sacrificial rituals for appeasing deities (e.g., Putra-ishti Yajna, Avamegha Yajna, animal sacrifices).
  • The observance of Brahmacharya is encouraged, but certain characters show laxity. Hanuman's actions in Lanka are depicted as compromising his celibacy.
  • The text promotes various forms of worship, including Vishnu, Shiva, and Linga worship. Hanuman worship is also prominently featured.
  • The narrative is heavily influenced by the Bhakti movement, portraying events like Sita's abduction as an attempt by Ravana to achieve liberation by dying at Rama's hands.
  • The connection between Rama and Krishna narratives is established, promoting Krishna Bhakti.

3. Character Portrayals and Events:

• Valmiki Ramayana: Rama as an ideal man, Lakshmana as his devoted brother, Ravana as the antagonist.
• Jain Texts:
  • Rama is the elder brother of Lakshmana.
  • Lakshmana is the enemy of Ravana.
  • In Jain versions, Lakshmana, not Rama, kills Ravana.
  • Lakshmana also kills Bali.
  • Hanuman's mother, Anjana, is depicted as having to suffer exile for disrespecting a Jinamurti.
• Ananda Ramayana:
  • Rama appears as Vishnu at birth, Lakshmana as Sheshanaga, Bharata as Shankha, and Shatrughna as Chakra.
  • Incidents like Ahilya regaining her human form after touching Vishnu-form Rama, the Brahmin boy's revival after Shabuka's death by Rama, and Rama meeting his subjects in various forms highlight his divine nature.
  • Lakshmana's divine form as Sheshanaga is shown in episodes like cutting the seven palm trees and in Meghnada's dying words.
  • Sita is the embodiment of Shakti and Lakshmi. Sita's abduction and abandonment involve "tamasi" (dark) and "rajasi" (passionate) forms of Sita, while the "sattvic" (pure) Sita merges with Rama.
  • Hanuman's strength is enhanced, as seen in his inability to have his tail cut by the demons in Lanka.

4. Role of Jain Monks and Practices:

• Jain texts emphasize the importance of Shramanas (monks) and their teachings.
• The narrative portrays characters respecting monks and their vows.
• In Jain versions, events like Indra being defeated by Ravana for binding the monk Nandimali, Sugriva's sons being burnt by Kapila Muni's anger (in Jain texts, it's Nagendra's anger), and King Dandak being cursed by Bhargava Rishi for assaulting his daughter are presented with a focus on the consequences of disrespecting ascetics.
• The concept of Pravrajya (initiation into monkhood) is central. Certain characters renounce worldly life and embrace Jain asceticism at the end of their lives.
• Renunciation is triggered by specific reasons like the old age of a attendant (Dasharatha), insult by Swayambhu (future Ravana) (Vedavati), public rumour (Sita), or Lakshmana's death (Rama).
• Laxmana and Ravana are depicted as attaining hell through death, rather than initiation, due to their violent actions and desires.
• Characters like Meghnad and Kumbhakarna, who are killed in the Valmiki Ramayana, are shown as being imprisoned in Jain texts and later taking initiation.
• Hanuman is depicted as teaching Rama to embrace Jainism in his final days.

5. Brahmanical vs. Shramanic Culture:

• Brahmanical Culture: Characterized by rituals, tolerance, and the desire for worldly boons from deities.
• Shramanic Culture (Jainism): Emphasizes non-violence, vegetarianism, philosophical tolerance, self-effort (Purushartha), and spiritual attainment.
• The prevalence of Brahmanical culture in the Valmiki Ramayana gives prominence to Brahmins and Rishis.
• Jain texts, conversely, highlight Shramanas, portraying them as central figures and influential in events.

6. Influences from Other Literature:

• The book notes that certain aspects of the Ramayana narratives in Jain texts and the Ananda Ramayana, such as Sita's birth, abandonment, and the Lav-Kush war, show influence from later literature, including Puranas and the Katha Saritsagara.
• The depiction of Sita's birth as the daughter of Ravana in Uttar Purana is traced to the Vasudevahindi.
• The detail about Sita painting Ravana's picture at the insistence of co-wives or Kaikeyi, leading to her abandonment, is found in Haribhadrasuri's Upadesha-pada and later in Ananda Ramayana (influenced by Katha Saritsagara).

7. Social and Political Causes for Change:

• Polygamy: Unlike the Valmiki and Ananda Ramayanas, which portray Rama, Lakshmana, and Hanuman as monogamous or celibate, Jain texts describe the polygamistic nature of Trishashti Shalaka Purushas and Vidyadharas, considering it a symbol of their wealth, prestige, and social status. Rama is said to have 8,000 wives, Lakshmana 16,000, and Hanuman 1,000.
• Vidyadharas: Jain texts consider Vanaras and Rakshasas as different branches of the Vidyadhara lineage, who possess supernatural powers and have sympathetic relations with humans, including intermarriage.
• Names and Lineages: The book points out name changes for characters (e.g., Kausalya as Aparajita or Subala in Jain texts) which are attributed to the influence of the mothers of the Trishashti Shalaka Purushas.
• Political Context: The shift from fighting demons to fighting "Mlecchas" (foreigners) in Jain texts is attributed to the political realities of the time. The pursuit of kingdom expansion and wealth is also highlighted as a motivation for their journeys.
• Interpersonal Conflicts: The rivalry between Bali and Sugriva in Brahmanical texts is explained by their moral and familial issues, while in Jain texts, it's presented through a political lens, where Lakshmana needs to defeat Bali to defeat Ravana.
• Conflation of Characters: The text notes that in Jain traditions, Khara and Dushana are depicted as a single person, the husband of Chandranakha (Surpanakha), differing from the Valmiki and Ananda Ramayanas. Similarly, the parentage of Ravana's family is attributed to Sumali and Kakasi in Jain texts, unlike the Brahmanical texts.

In essence, the book "Ramkatha ka Vikas Pramukh Jain Kavyo tatha Anand Ramayan" provides a detailed comparative analysis of how the epic narrative of Rama was adapted and transformed by different religious and cultural perspectives, with a particular focus on how Jainism integrated Rama into its unique theological framework, emphasizing its core principles of non-violence, asceticism, and spiritual liberation.