Paumacariu (Ayodhya Kanda)
Summary
The provided text is a summary of the Ayodhya Kanda of Svayambhudeva’s Paumacariu, a Jain epic retelling of the Rama narrative. The article outlines the subject, main argument, evidence, and sources discussed within this specific chapter. The central argument is that the Paumacariu presents a Jain perspective on the Rama story, emphasizing themes of renunciation, karmic destiny, and the supremacy of Jain principles, such as the vow of a Jina. The evidence is the narrative itself, which details the birth, marriage, and exile of Rama, Laksmana, and Sita. The sources discussed are the Jain literary tradition, specifically the Paumacariu by Svayambhudeva, and its comparison to the more widely known Valmiki Ramayana. The narrative begins with a prophecy predicting the birth of Dasaratha in Ayodhya, whose sons Vasudeva and Valadeva will be great archers who kill Raksasas on account of the daughter of Janaka. To prevent this, Vibhisana plots to kill Dasaratha and Janaka, but Narada warns them. They leave their palaces, and Vidyadharas behead the statues in their place. Dasaratha and Janaka attend the svayamvara of Kaikayi, the daughter of the prince of Kautukamangala, where Dasaratha wins her hand. Kaikayi is given two boons for her help in a battle, which she reserves. Dasaratha has four sons: Rama by Aparajita, Laksmana by Sumitra, Bharata by Kaikayi, and Satrughna by Suprabha. Janaka has a son, Bhamandala, and a daughter, Sita. Bhamandala is abducted by a god and found by the Vidyadhara king Candragati, who raises him. When Mithila is attacked, Rama and Laksmana are invited to fight. Janaka wishes to marry Sita to Rama, but Narada creates trouble by showing Bhamandala a portrait of Sita, causing him to fall in love with her. A compromise is reached where Janaka will give Sita to the man who can string the divine bows Vajravarta and Samudravarta. Rama and Laksmana succeed, and Sita marries Rama. Bhamandala, frustrated, abducts Sita but is overcome by remorse and returns to Ayodhya, where he is introduced to Rama by the monk Satyabhuti. Rama, Laksmana, and Sita go into exile after Dasaratha decides to crown Rama and renounce the world. Kaikayi, jealous of the plan, demands that Dasaratha give the throne to her son Bharata, using the two boons he had promised her. Rama agrees to go into exile to honor his father’s word, and Laksmana and Sita join him. They are joined by the royal army, which Rama persuades to return. They cross the river Gambhira and continue their journey. Bharata, unwilling to accept the throne, is persuaded by Dasaratha. He later catches up with Rama and pleads with him to return, but Rama refuses, and Bharata vows to abdicate the throne when Rama returns. The trio travels through various locations, including Tapasavana, the forest settlements of hunters and herdsmen, and the borders of Dasapura. In Dasapura, they meet Vajrakarna, the king of a vow not to bow his head before any one except a Jina, who is escaping from a deadly war with the Superlord. Laksmana helps Vajrakarna defeat Simhodara, and the kingdom is divided between them. Laksmana agrees to marry three hundred girls offered by Vajrakarna and Simhodara upon his return. They then proceed to Kuvara, where Kalyanamala, the king disguised as a man, is protecting the kingdom from her kidnapped father, Valikhilya, by Rudrabhuti, the king of Vindhyas. Laksmana promises to take revenge on Rudrabhuti. They cross the Narmada, where Rudrabhuti attempts to snatch Sita but is frightened away by Laksmana’s bow. Rudrabhuti recognizes Laksmana as Baladeva and falls at his feet, releasing Valikhilya. The journey continues to Arunagrama, where they drink water at the house of a brahmin named Kapila. Kapila becomes a Jaina covert and is
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Conclusion
The *Paumacariu* (Ayodhya Kanda) presents a distinct Jain adaptation of the Ramayana narrative, diverging from its Hindu counterparts by integrating core Jaina philosophical tenets and figures. The text reinterprets the traditional epic through the lens of Jain cosmology, introducing figures like the Vidyadhara king Candragati and the monk Satyabhuti, thereby enriching the story with a uniquely Jain worldview. Key events, such as the birth of Rama and Laksmana, the svayamvara of Sita, and the subsequent exile, are narrated with specific alterations, including the presence of Bhamandala and the intervention of Narada, which highlight themes of karma and destiny. The narrative underscores the Jaina concept of non-violence and the ultimate triumph of righteousness, as exemplified by Rama’s adherence to his father’s word and his interactions with various kings and ascetics. The text’s significance lies in its contribution to the Jain literary tradition, offering a version of the Ramayana that reflects the ethical and spiritual values of Jainism. It serves as a crucial source for understanding how the Ramayana was adapted and reinterpreted within the Jain cultural and religious context, providing insights into the syncretic nature of Indian epic traditions. The *Paumacariu* thus stands as a testament to the rich and diverse literary heritage of Jain studies, illustrating the enduring appeal and adaptability of the Rama narrative across different religious traditions.