Essay name: Paumacariya (critical study)
Author:
K. R. Chandra
Affiliation: Research institute of Prakrit, Jainology and Ahimsa Vaishali
This is a critical study of the Paumacariya: the earliest Jain version of Rama's life story, written in Prakrit by Vimalasuri dating to the 4th century AD. In this text, Rama (referred to as Padma) is depicted with lotus-like eyes and a blooming face. The Paumacariya places emphasis on the human aspects of characters rooted in Jain values, contrasting with the divine portrayal in Valmiki’s version.
Page 578 of: Paumacariya (critical study)
578 (of 671)
External source: Shodhganga (Repository of Indian theses)
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GEOGRAPHICAL PLACES, PEOPLES AND TRIBES 549 not demons but as they protected the islands (rakkhanti Rakkhasā
khalu dīvā 2.25.7%; 43.14) hence they came to be known as Rākṣasas
(protectors). The Brahmanical tradition also depicts the same thing.
The story of their origin³ indicates that they were the protectors of the
water-lands.
These references indicate that they were ancient people. Mr. Gustav
Opport² regards, them as the original inhabitants of this country. Prof.
Rapson³ notes that as early as the Rgveda the Rakṣasas formed a people
of India. Shri C. V. Vaidya on the basis of the name of Salakatankaṭ�
belonging to the maternal lineage of Rāvana as mentioned in the VR,
concludes that an Ādivāsī Jāti (aboriginal tribe) of that name was settled
in Lankā before the advent of Rama. But the Jaina tradition maintains
that they migrated from North5. Dr. V. S. Agrawal also states that
the Rākṣasas were probably of north-west group and of the same racial
character as the Pisacas. The Rākṣasas, Nāgas and Piśācas fight in the
Bhārata war on both sides. He further states that there is a tribe
Rakṣaṇis settled in Chagai district of north Balucistan (IP, p. 448).
The VR also reveals that there were three branches of the Rākṣasas.
One was represented by Virādha occuping the northern part of the
Danḍakāranya, another by Kabandha called as Danava and the third
by Rakṣasas or Rakṣas who occupied Lankā. Thus they occupied a
greater part of south India. Their ancestral history depict that they
passed through many political ups and downs and it was Rāvaṇa who
made a war compaign to conquer the whole of India. That they had
established themselves in Mathurā, is evident from the fact that the
son-in-law of Rāvana was the ruler of Mathura. According to the
VR the relatives of Rāvaṇa, namely Tāḍakā and Mārīca had occupied
the eastern plains of India between the rivers Sone and Ganges and
their atrocities had touched the land between Ayodhyā and Mithila.
All these events depict that they were a strong and powerful tribe.
8 The PCV speaks highly of their culture, manners and etiquettes.
Even the political and the social aspects of their life do not indicate
that they were wild and inhuman. Their food habits are said to be
1. Ibid.
2. The Original Inhabitants of India, p. 534.
3. CHI, Vol, I. p. 94 (1955).
4. The Riddle of the Rāmāyaṇa, pp. 99-100.
5. See Origin of various Vamsas (Supra).
6. Rāmāyaṇakālīna Samāja, p. 25.
7.
See Rāvaṇa story (Ch. 4).
8.
Supra. Ch. 4-I R (XIV).
