1. Ravana Carita (Caritra)

[Full title: Informative stories; (A) Caritas of Eminent persons; (1) Ravana Carita / Caritra]

According to the Jaina tradition, Ravana is the eighth Prativasudeva who is killed by the eighth Vasudeva, Laksmana. A Prativa-

INTERVENING STORIES sudeva is a rival of a Vasudeva. 121 He is equal to Vasudeva in power and prowess. Ravana is a Khalanayaka in the Rama-story but his place in the Jaina mythology is equally important with that of other 62 (salakapurusas) illustrious persons of the Jaina Faith. On account of this importance, the Paumacariya devotes (15 cantos-5-19 or nearly 80 i. e. 18-95 leaves) one fourth of the total volume (335 leaves) to the description of his Carita (Caritra). The Paumacariya narrates his early life and valorous feats in the beginning of the work i. e. preceding the narration of the main story where his downfall is related. The Valmiki Ramayana deals with Ravana-carita in the Uttarakanda just before the exile of Sita. It is narrated to Rama, on his own request, by Agastyamuni. The Ramcharitmanas treats of it in the beginning. It is the Raamopakhyana which narrates Ravana-carita in the beginning of the Rama-story and the same is the case with the Tibetan Ramayana, the Khotanese Ramayana, the Seri Rama, the Seratakanda of Indonesia, the Rama Kiyena and Rama Jataka of Syamadesa. (a) Beginning of hostility between the ancestors of Raksasa Ravana and those of Vidyadhara Indra: At (i) Losing of Lanka by Sukesa and its re-occupation by Malin: According to the Paumacariya there existed friendship between the Vanara and the Raksasa kings since the time of the Vanara king Mahodadhirava¹ of Kiskindhipura, the great grandfather of Sugriva and Raksasa king Taditkesa² of Lankapuri, the great grandfather of Ravana (6.93- 97). As the time passed on, there came an occasion when Srimala, a Vidyadhara princess of Adityapura, in her 'svayamvara' ceremony chose Kiskindhi, the grandson of Mahodadhirava as her husband. this selection Vidyadhara prince Vijayasimha of Rathanupuracakravalapura felt humiliated and so he wanted to subdue Kiskindhi. On that unhappy occasion Sukesa (Sukesin) a descendant of Raksasa Taditkesa of Lanka arrived there to help his friend, Kiskindhi. When Vijayasimha was killed in the battle, Kiskindhi and Sukesa had to face Asanivega, who was the father of Vijayasimha and grandfather of Indra, in a further battle. This time Kiskindhi and Sukesin could not survive the fierce attack so, they fled away and took shelter in 1. Mahodadhirava was a very far descendant of Srikantha who was the first lord of the Vanaradvipa with his capital at Kiskindhipura (See ch. 5 Origin of various Vamsas). 2. Taditkesa was a very far descendant of Meghavahana who became the first ruler of Lankapuri (See Ibid).

122 A CRITICAL STUDY OF PAUMCARIYAM Patala karapura¹. Asanivega then put Lankapuri under the rule of Nirghatadanava (6.147-206). As the time passed Sukesa's wife Indrani gave birth to Malin, Sumalin and Malyavat. When the opportunity came, Malin killed Nirghatadanava and reoccupied his ancestral town (6.235). Thereafter Malin married Candramati, the daughter of Bhogavati by Himaraja of Hemangapura. Sumalin got wedded to Pritimahasundari, the daughter of Pritimati by Priyankara of Pritipura. And Malyavat took Kanakavali as his wife, who was the daughter of Kanakasri by Kanaka of Kanakapura (6.241). 1 In the Valmiki Ramayana there is no reference to the rendering of any assistance by Sukesa to any Vanara or no mention of any friendship between their ancestors. Here Sukesa is the son of Vidyutkesa (7.4.23) and the grandson of Praheti, the first Lord of the Raksasas. Sukesa's wife is Devavati (7.5.3) and their first son is Malyavat, second Sumalin and third Malin. They pleased Brahma with their penances and acquired the boon of invincibility (7.5.14 ajeyah). Further Visvakarman granted them the city of Lanka for their abode (7.5.26). Thus they occupied Lanka for the first time and made it a colony of the Raksasas. Thereafter Narmada, a Gandharvi, married her three daughters Sundari, Ketumati and Vasuda to them respectively (7.5.30-41). The Ramcharitmanas does not contain this account and so is the case with the Ramopakhyana of the Mahabharata (ii) Killing of Malin, the grand uncle of Ravana, and appointment of Vaisravana as the Ruler of Lanka by Indra: -As the time lapsed, Sahasrara, the son the son of Asanivega begot a son Indra Indra on his wife Manasasundari. He was named Indra because his mother, when he was in her womb, had developed a pregnancy longing to have all the paraphernalia of celestial Indra at her disposal. Her desire was duly fulfilled by Sahasrara with the power of his vidyas. In due course Indra's sway began to expand and he established all the paraphernalia like that of the celestial Indra. Indra's (also called as Suravai-Surapati-7.41) rise could not be tolerated by Malin, hence the latter along with his two brothers attacked Indra. But he was killed by Indra in the battle. Then Sumalin and Malyavat made a retreat and took shelter in Patalamkarapura (7. 1-50), Thereafter Indra appointed four Vidyadharas namely Soma, Varuna, 1. It is called 'Dugga' (7.166) i. e. a well-fortified place for the refuge of the defeated and helpess.

1 INTERVENING STORIES 123 Kubera and Yama as the Lokapalas (rulers) of the East, the West, the North and the South respectively. They were the sons of Adityakirti and Makaradhvaja, Varuna and Megharatha, Kanakavali and Surakhecara, and Sriprabha and Kalagni respectively. Further Indra appointed Vaisravana (Vesamana), the Yaksa prince of Yaksapura as the ruler (fifth Lokapala) of Lankapuri. He was the son of Visvasena (Visasena) born of Kosika (Kosiya), the daughter of Vyomabindu of Kautukamangalapura. He is called Dhanada also (7.53-55). According to the Valmiki Ramayana on the strength of the boon granted to them by Brahma, they (Malyavat etc.) started oppressing the Suras, Devas, Rsis, Nagas and Yaksas as well as the Indras (7.5.44). The Suras and the Rsis then made a complaint to Siva (God), but the latter sent them to Visnu (God) who promised them to kill their oppressors (7.6.21). When Malyavat came to know of it, he decided to annihilate the Devas totally (7.6.44). So he along with his two brothers attacked Devaloka (the territory of the Devas), but Visnu assisted the Devas and killed Malin (7.7.43). At this Sumalin and Malyavat fled away to Lanka. But seeing that the fight was going on, they came back and after a hot discussion with Visnu and Indra they resumed fighting. This time they had to flee away to Patala (7. 8. 22 or Rasatala 7.8.29) for their safety. Lankapuri was given to Dhanesvara or Vaisravana by his father Visravas or Paulastya. About the advent of Vaisravana it is said that Pulastya, the son of Prajapati was a Brahmarsi. He went to the Asrama of Trnabindu, a Rajarsi to perform penances. Once the latter's daughter, Vedasruti came into the range of the sight of Pulastya and became pregnant on account of being cursed by the latter to that effect (7.2.13). She was then She married to Pulastya by her father. birth to a son who was gave name and Visravas on account called Paulastya after his father's of hearing the Vedas recited by her mother (7.2.31). Visravas married Devavarnini, the daughter of Muni Bharadvaja and begot a son Vaisravana on her. Brahma being Brahma being pleased with the penances of Vaisravana made him the fourth Lokapala. conferred on him the title of Dhanesa and presented him with the Puspakavimana (7.3). Here it is said that Yama. Indra and Varuna were other three Lokapalas (7.3.17). Thereafter Paulastya made Vaisravana the ruler of Lanka which was already vacated by the Raksasas (7.3.25-31), Malin and Sumalin as mentioned above. 1. Here Kubera and Dhanada are two separate persons. In the Valmiki Ramayana Vaisravana, Dhanada and Kubera are the same and one person.

124 A CRITICAL STUDY OF PAUMACARIYAM The Ramcharitmanas merely refers to Lankapuri as the colony of the Raksasas (Nisicara), the killing of the Raksasas by the Devas (te saba suranha samara sanghare 1.179) and Lankapuri's occupation by the guards of Yaksapati (Kubera) with the help of Sakra. According to the Ramopakhyana (Mahabharata, 3.274), Vaisravana is the grandson of Prajapati (Brahma) and the son of Pulastya born of Gau. Pulastya himself is said to have become Visravas to take revenge upon his son Vaisravana who had already left his father and gone to Brahma. Brahma had conferred upon Vaisravana, the title of Dhanesa (Kubera) and had made him a Lokapala. Brahma further made him the Adhipati of the Yaksas, installed him as the king of Lanka inhabited by the Raksasas, and provided him with the Puspakavimana. The Paumacariya (chs. 6-7) agrees with the Paumacariya It mentions Visvasena as Visrava (Vaisravas) and Kosika as Kausiki (7.127). The Paumacariu describes Indra (Vidyadhara) as celestial Indra with all his divine paraphernalia (8). There is no reference to the mother of Vaisravana. The Ramapurana of Bhattaraka Somasena. states that Vidyadhara Indra named the Vijayardha territory as 'Svarga' and the Vidyadharas as 'Devas' (p.27). The Trishashti Shalaka Purusha-caritra refers to the name of the mother of Indra as Citrasundari. Sahasrara assumed the form of the celestial Sakra to fulfil the pregnancy whim of Citrasundari (IV. 113-114). The Vasudevahindi, the Uttara-purana and the Mahapurana do not contain this episode. The Vasudevahindi merely mentions Soma, Yama, Varuna and Vaisravana as step brothers of Dasagriva (Ravana), having sway over the Vijayardha mountain. They were born of Devavarnini, the first wife of Vimsatigriva. In the Buddhist Pali Jatakas there are references to Vessavana as the lord of the 'Yakkhas' but his relation with Ravana is nowhere mentioned. (b) Re-occupation of Lankapuri by Ravana: (iii) Birth of Ratnasrava and his marriage :-According to the Paumacariya, in course of time Sumalin's wife Pritimati gave birth to Ratnasrava and other two sons (7.59) at Patalankarapura. Ratnasrava then started acquiring vidyas at Kusuma-udyana to restore his ancestral city. At that time Vyomabindu left his daughter Kekasi (the sister of Kosika) in the service of Ratnasrava. After acquiring Manasasundari-vidya, Ratnasrava established the city of Kusumakantapura and married Kekasi (7.75).

INTERVENING STORIES 125 (iv) Birth of Ravana and his brothers:-According to the Paumacariya, in course of time Kekasi, the wife of Ratnasrava gave birth to Ravana, Bhanukarna, Candranakha and Vibhisana (7.96-98). The first son of Kekasi, in his babyhood, rolled down the cot and caught hold of a necklace bedecked with nine jewels which had been given to Meghavahana, the first lord of Lankapuri by Bhima, the Raksasadhipa and it had passed on to Ratnasrava as a paternal property. When Kekasi out of curiosity put it round his son's neck, she found that the face of her child got reflected in those nine jewels and so he was named Dasamukha¹ (7.96). Bhanukarna's other name was Kumbhakarna 2 (8.57). There is a reference to the dreams seen by Kekasi before giving birth to her children. These dreams depicted cruel nature of Ravana (varakurakammakari) and righteousness of other two sons (sucariyanubhavenam) 7.76-84. According to the Valmiki Ramayana (7.9), Sumalin while staying at in the Patala observes Dhanesvara (Vaisravana of Lanka) soaring in the sky in his Puspakavimana with all his splendour. He plans to usher in the rise and prosperity of his own family and then desiring to get a son by Paulastya sends his daughter, Kekasi to marry her to Paulastya i.e. Visravas. As she approached the Muni in hard times hence Visravas predicted that cruel sons (krurakarmanah) would be born to her. On her imploration the curse was modified to the effect that her last son would be (dharmatma) religious minded. In course of time Kekasi gave birth to Dasagriva having ten heads and twenty arms, Kumbhakarna having huge body, Surpanakha of abominable countenance (vikrtanana) and Vibhisana³ having religious inclination. At 3.17.22 Khara and Dusana are referred to as the brothers of Surpanakha and at 7.24.37 Khara is cailed as (matrsvaseyas to bhrata) the cousin brother of Surpanakha. The Ramcharitmanas merely refers to Ravana as having ten heads and twenty arms, as belonging to the family of Pulastya (1.176) and mentions Vibhisana as the step brother of Ravana. Surpanakha is called the sister of Ravana, Khara and Dusana (3.17 to 3.23). 1. He was called Ravana on account of making a loud cry for safety (ravo kao- 9.78) on the occasion of lifting up the Kailasa mountain to disturb muni Vali. 2. At his father-in.law's town Kumbhanagara some one made a sign on account of his big ears, hence Bhanukarna was called Kumbhakarna (Tatheva kumbhanayare, kena vi saddo kao sinehenam, datthuna pavarakanne tti). 3. The Gaudiya and the NW versions of Valmiki Ramayana refer to Ravana and Vibhisana as the sons of Nikasa (Rama-katha; by Dr. C. Bulke (First Edition).,p. 418).

126 A CRITICAL STUDY OF PAUMACARIYAM According to the Ramopakhyana, when Vaisravana knew of his father's (Pulastya but now Visravas) anger he appointed three Raksasis- Puspotkata, Raka and Malini as the attendants (paricarikah) of Visravas who begot Kumbhakarna and Dasagriva on the first, Vibhisana on the third and Khara and Surpanakha as twins on the second Raksasi (Mahabharata, 3.275). The Paumacariya mentions Ratnasrava as the only son of Sumalin (7.133). The Paumacariu agrees with the Paumacariya and mentions the incident of naming of Dasagriva in his boyhood (9.4). The Ramapurana of Bhattaraka Somasena. follows the Paumacariu The Trishashti Shalaka Purusha-caritra agrees with the Paumacariya According to the Uttara-purana (68.8-13) and the Mahapurana (70.4) Pulastya is the great grandson of Sahsragriva. Pulastya begets Ravana on Meghasri. According to the Vasudevahindi, Vimsatigriva has four wives Devavarnini, Vakraja, Kekasi and Puspotkata.¹ Devavarnini's sons are Soma, Yama, Varuna and Vesravana. Kekasi has Ravana, Kumbhakarna, Vibhisana, Trijata and Surpanakha. Vakraja has Mahodara, Mahahasta, Mahaparsva³, Khara and Asalika; and Puspotkata has Trisara, Duhsara, Vidyutjihva and Kumbhinasa. (v) Acquisition of vidyas by Ravana:-According to the Paumacariya (7.99-173), once Dasamukha having observed the splendid paraphernalia of Vaisravana soaring in the sky in the Puspakavimana came to know of the past history of Lanka from his mother. Then he decided to regain the lost glory. He went to the Bhima forest along with his brothers, performed penances there and mastered various vidyas (supernatural powers) such as Akasagamini, Kamadayini, Kamagami etc. (54 in all) Kumbhakarna acquired Nidrani etc. (five in all) and Vibhisana Siddhartha etc. (four in all). At that time the Yaksa lord established Svayamprabhapura for their habitation. Once Sumalin advised Dasamukha to restore the lost glory and to reoccupy their ancestral Lankapuri. According to the Valmiki Ramayana, Kaikasi once having observed the splendour of Vaisravana advised Dasagriva to attain the prowess like that of Vaisravana (7.9.43). Then Dasagriva, Kumbhakarna and Vibhisana went to Muni Gokarna's Asrama and performed austerities. Brahma granted to Ravana the boons of immortality from one and all except from the human beings and of changing his shape to his desires (7.10.25). Vibhisana was favoured with the boon of 1. In the Valmiki Ramayana Puspotkata is the daughter of Sumalin and the sister of Kaikasi (7.5,40) and Suparsva is mentioned as the son of Sumalin. 2. Ibid.

INTERVENING STORIES 127 immortality and undisturbed devotion to righteousness. Kumbhakarna was deluded by Sarasvati on the advice of Brahma who was requested by the Gods to do so to get him rid of his habit of devouring men and gods. Therefore, according to his demand Kumbhakarna was granted the boon of remaining in slumber for years together (7.10.45). But at 6.61.27 it is said that at the request of Ravana the boon was modified to six months' duration. After having obtained these boons they went away to Slesmataka forest and lived there (7.10.49). Thereafter Sumalin encouraged Dasagriva to recapture their ancestral Lanka. First Dasagriva declined to fight with his stepbrother but at the counsel of Prahasta he decided to restore Lanka to his own family (7.11.20). The Ramcharitmanas mentions that Dasasisa neglected to demand immortality from the Vanaras and the Manujas. Kumbhakarna was favoured with six months' slumber (1.177). The cause of performing penance is not referred to. The deluding of the mind of Kumbhakarna by Sarasvati is mentioned. According to the Ramopakhyana, with an envy to equal Vaisravana, they performed penances. Ravana was granted immunity from all but human beings. Kumbhakarna was favoured with Mahatinidra (3.275). The Paumacariya (7. 324) agrees with the Paumacariya It has changed the names of some of the vidyas and added two more vidyas to the credit of Ravana. In the Paumacariu (9.12) some of the vidyas differ from those of the Paumacariya and the Paumacariya According to the Ramapurana of Bhattaraka Somasena. (p. 29) Kekasi once observed Kubera's splendour and then wept. On enquiry from Ravana she narrated the history of Lanka. The Trishashti Shalaka Purusha-caritra agrees with the Paumacariya and mentions a few more vidyas (IV. p. 122). According to the Vasudevahindi Vol. I., Ravana acquired Prajnapti-vidya and that also after occupying Lanka. (vi) Marriage of Ravana and his progeny:-According to the Paumacariya Vidyadhara Maya, the lord of Surasangitapura married his daughter, Mandodari begot on Hemavati, to Dasagriva (8.21). Further Ravana is said to have wedded many Vidyadhara girls by the way of the Gandharva (8.38) and the Raksasa forms of marriage. (6.51). Kumbhakarna married Taditmala, the daughter of Surupanayana and Mahodara of Kumbhapura while Vibhisana was wedded to Pankajasadrsa, the daughter of Nandavati and Visuddhakamala of Jyotiprabhapura.

128 A CRITICAL STUDY OF PAUMACARIYAM Mandodari in due course gave birth to Indrajit and Meghavahana. Indrajit was named as such on account of his having (ruvena Indasariso 8.63) countenance like that of Indra. According to the Valmiki Ramayana also Danava Maya's daughter Mandodari was married to Ravana. But her mother Hema is said to be a nymph and Maya as the ruler of Hemamayapura (7.12.19). Ravana is here also referred to have kidnapped the daughters of various kings, Rsis, Devas, Danavas, Gandharvas, Pannagas, Asuras, Yaksas etc. (7.24. 1-6). Kumbhakarnna married Vajrajvala, grand daughter of Vairocana (7.12.23) and Vibhisana was wedded to Sarama, the daughter of Sailusa, a Gandharvaraja (7.12.25). Mandodari had one son Meghanada (7.12.28). He was named Indrajit by Brahma in memory of his conquering Indra (7.30.5). The Ramcharitmanas refers to the marriage of Ravana with Mandodari and other girls, the latter by force (Ramcharitmanas, 1.178.182). It does not refer to the wives of Kumbhakarna and Vibhisana. The Paumacariya agrees with the Paumacariya It mentions Maya as a great friend of the father-in-law of Vibhisana (8.150). The name of the mother-in-law of Vibhisana is Nandamala. The Paumacariu agrees with the Paumacariya The Ramapurana of Bhattaraka Somasena. follows the Paumacariya The Trishashti Shalaka Purusha-caritra follows the Paumacariya Here Vira is the father-in-law of Vibhisana (IV. p. 124). According to the Vasudevahindi, Mandodari's first child was prophesied to be ominous bringing destruction to her parents. But as she was beautiful so Ravana married her and decided to abandon the first child of Mandodari. Other marriages are not mentioned. The Uttara-purana (6818) and the Mahapurana (70.6) agree with the Vasudevahindi Vol. I. (vii) Conduct of Kumbhakarna:-According to the Paumacariya Kumbhakarna is religious-minded, trained in various arts, well-versed in traditional knowledge and of enduring character. He takes pure. and sumptuous food. His sleep is timely. There is no diabolic and abnormal trait in him (8.58-59), He takes a vow of performing daily worship of the Jinas (14.154). The Paumacariya (8.145-148) depicts him in the similar way. In the Valmiki Ramayana Kumbhakarna is said to be dominated by 'Kama'. He used to take a huge quantity of flesh of boars and buffaloes and was addicted to drinking of wine and blood. He slept six to nine months. His slumber was so deep that it could not be disturbed by drum-beats, or by the strokes of clubs and pestles or even by the trampling of his body by elephants. Even the Raksasas could not withstand the force of his

INTERVENING STORIES 129 breath. He used to devour living beings, oppress gods and destroy hermitages (6.60,61; 7.10.39f). In the Ramcharitmanas the same diabolic traits of Kumbhakarna have been mentioned (1.180). (viii) Defeating Vaisravana and Yama:-According to the Paumacariya, Bhanukarna started plundering the territory of Dhanada (Vaisravana of Lanka) by kidnapping women, wealth and domestic animals (8.66). Then Vaisravana sent an envoy to Sumalin to prevent his grandson from nefarious activities, but Ravana after insulting the envoy challenged Vaisravana for a battle. Before the ensuing of the battle on the Gunjavara mountain, Vaisravana having realised the futility of a battle with Ravana, the son of his mother's sister, wanted to avert it, but Ravana did not agree. In the battle Ravana routed the Yaksa soldiers, wounded Vaisravana and took possession of his Puspakavimana. Vaisravana was removed by his soldiers to Yaksapura. After recovery he renounced the world (8.128). Further Ravana subdued Bhuvanalamkara elephant in the valley of Sammetasikhara (8.212-225) and encamped there. In the meanwhile Vanara Kiskindhi who had also taken shelter along with Sukesa in Patalankarapura begot two sons namely Adityaraja and Rksaraja (6.214). On attaining suitable age they attacked Yama who was the Lokapala of the South ruling at Kiskindhipura, to regain their ancestral kingdom. Unfortunately they got imprisoned and were exposed to hellish tortures¹ by the Yama. Then a Khecara approached Ravana sojourning on the Sammeta and requested him to assist the release of the Vanara princes. Accordingly Ravana defeated Yama, installed Adityaraja and Rksaraja as the kings of Kiskindhipura and Rksapura respectively. Thereafter Ravana went to his ancestral Lankapuri (8.227-285) and ruled there. According to the Valmiki Ramayana, after being favoured with the boons Ravana was advised by his grandmaternal father Sumalin to take back Lanka from Dhanada (Vaisravana). First Ravana declined to demand Lankapuri from his own elder stepbrother but on being further advised by Dhanada for the same. Prahasta, he sent him (Prahasta) to transferred Lanka's Dhanada crown to at the father advice of his Ravana and he himself made Kailasa as 1. Karaviya ya niraya Jamena Veyannimaiya bahave...naraesu kaya kayantenam-8.232-233. 9

130 2 A CRITICAL STUDY OF PAUMACARIYAM his abode (7.11). Then follows the marriage of Surpanakha", Ravana and his brothers and the birth of the sons of Ravana (712). Thereafter Ravana started ruining the Devas, Rsis, Yaksas and Gandharvas and the Nandanavana etc. (7.13.8-9). Kumbhakarna is here referred to have undergone a long slumber. At 6.61.19 there is a reference to his kidnapping of other's wives (parastriharanam). Then follows the despatch of an envoy by Dhanesvara to prevent Ravana from committing heinous crimes, the killing of that envoy by Ravana (7.13), Ravana's attack on Dhanada at Kailasa (7 14), the killing of the Yaksa soldiers, the censure of Ravana by Dhanada (Kubera), the defeat of Kubera, the removal of Kubera to Nandanavana by his soldiers and the occupation of Puspakavimana of Kubera and of Lanka by Ravana (7.15.35). There is no reference to the subduing of any elephant by Ravana. According to the Valmiki Ramayana, Narada instigated Ravana to conquer Yama (7.20 16) on the one hand and alerted Yama to face Ravana (7.21.6) on the other. Ravana then defeated the soldiers of Yama. Yama tried to kill Ravana but he was immediately prevented by Brahma (7.22.38-48). Ravana then entered into the Rasatala for further victory. The Ramcharitmanas refers to the extermination of Kubera and the Yaksas from Lankapuri and the wresting of Puspakavimana from Kubera (1.179). Yama's defeat is also referred to (1.82). The Ramopakhyana (Mahabharata, 3 275) refers to the defeat of Kubera and the occupation of Puspakavimana by Ravana. The Paumacariya agrees with the Paumacariya, but it mentions that Rksaraja was made the king of Kiskindhipura. The Paumacariu does not mention Vaisravana's request to Ravana to avoid battle. Here Ucchuraya (Rksaraja) is made the king of Yamapuri (12.13). The Ramapurana of Bhattaraka Somasena. follows the Paumacariya, but no battle is mentioned between Vaisravana and Ravana. The former renounced the world and the world and Ravana paid homage to him (IV. p. 126). According to the Vasudevahindi Ravana on being oppressed by his stepbrothers Soma, Yama etc. left his father's city and went away to Lanka. According to the Uttara-purana and the Mahabharata Ravana's ancestor, Sahasragriva had already occupied Lanka on being expelled from his father's city by his nephew. 1. See further. 2. Already described.

INTERVENING STORIES 131 (c) Ravana's war-campaign and his emergence as a Prativasudeva or Ardhacakravartin of Bharatavarsa: Candranakha:-According (ix) Abduction of to the Paumacariya, Kharadusana, the son of Meghaprabha expelled Khecara Candrodara' and usurped the latter's capital Patalankarapura. He abducted Candranakha when Ravana was away from Lankapuri to marry Trnakancu (Tanukancu 9.11), daughter of Avali. Ravana prepared to kill Kharadusana but Mandodari prevented him from doing so, to save Candranahha from becoming a widow (9. 10-23). According to the Valmiki Ramayana, Khara and Dusana are two brothers. (3. 17. 22). Khara is called as Matrsvaseya bhrata of Surpanakha (7. 24. 37). Here Surpanakha marries Vidyujjihva, a Kalakeya Danavendra, She is not abducted (7. 12. 2). Ravana is said to have ignorantly killed Vidyujjihva at Asmanagara on his way to Rasatala (7. 23. 17), on a war compaign. Here during the absence of Ravana from Lanka, Raksasa Madhu² of Madhupura abducts Kumbhinasi (7. 25. 25). She is mentioned as the daughter of Sumalin i. e. she is the sister of the mother of Ravana (7.5. 40). But at 7.25.23, she is referred to as the daughter of the daughter of Malyavat, the elder brother of Sumalin i. e. she is the sister of Ravana from maternal side and so she is called 'bhagini' (7.25.39) of Ravana. Ravana attacks Madhupura to kill Madhu, but Kumbhinasi's imploration to save herself from becoming a widow (7.25. 43) prevents Ravana from killing Madhu. The Ramcharitmanas does not contain this episode. The Paumacariya mentions Avali's daughter as Tanudari (9.24) and the latter's father as Pravara. Patalankarapura is called Alankarodayapura. According to the Paumacariu, Khara and Dusana are two persons (12.3.5) who abduct Candranakha, and then kill Candrodara. Ravana sends Marica and Maya to celebrate the wedding of his sister (12.4). The Ramapurana of Bhattaraka Somasena. agrees with the Paumacariya but mentions the killing of Candrodara (p. 37). The Trishashti Shalaka Purusha-caritra mentions Candrodara as the son of Adityaraja³. At the time of the abduction of Candranakha by Khara, Ravana had gone to Meru to pay homage to the Jina shrines (IV. 129). Dusana is the Mandodari younger brother of Khara. even requests Ravana to make Khara the lord of Patalamkarapura. 1. The text of Paumacariya (9, 18) is not clear (See Paumacariya, 9. 37). 2. For Madhu of the Paumacariya see 'The Occupation of Mathura by Satrughna' under intervening stories. 3. Perhaps a wrong reading of the text of the Paumacariya, which is not clear in itself, is followed.

132 A CRITICAL STUDY OF PAUMACARIYAM (x) Raising the Kailasa mountain:-According tot he Paumacariya, Ravana demands in marriage Sriprabha, the sister of Vali and asks Vali to accept his suzerainty. Vali declines. Ravana attacks him. Vali crowns. his brother Sugriva and renounces the world to avoid the battle and political degradation (Vali and Sugriva are the sons of Adityaraja of Kiskindhipura). Sugriva marries his sister to Ravana (9.24-50). Thereafter while proceeding to Nityaloka to marry Ratnavali, Dasamukha's aerial car stops suddenly over the Kailasa mountain. As Muni Vali had stopped it so Dasamukha lifts up the peak of the mountain upon his arms to perturb the Muni meditating there. then presses down the peak with his toe as a result of which Dasamukha gets overpowered and makes a loud cry for safety (ravo kao 9.78)¹. Ultimately Vali rescues Ravana. Ravana begs pardon of Vali and eulogises the Jinas with his Vina. At that time the strings of his Vina get discorded. He extracts sinews from his arm and uses them in place of the strings of his Vina. At this Dharanendra gets pleased with his (Ravana's) devotion and courage favours him with the AmoghavijayaSakti (a weapon 9. 101). According to the Valmiki Ramayana, Ravana is first captured by king Vali and then released with a declaration of friendship (7.34). This episode is narrated after the discomfiture of Ravana at the hands of Sahastrarjuna. After defeating Kubera, Dasamukha comes down the Kailasa and as he enters the Saravana his aerial car is stopped by Nandisvara (Sankara). Dasagriva laughs at the monkey-like face of Nandisvara. Sankara curses him to the effect that he would be killed by the monkeys. At this Dasagriva gets angry and lifts up the Kailasa upon his arms. Mahadeva (Sankara) presses down the mountain with his toe. Dasagriva makes an alarm. He eulogises Siva for 1000 years. The latter gets pleased with his devotion and names him as Ravana because his loud cry made the three worlds scream. (lokatrayam ravitam & lokaravanam 7. 16, 37-38). Siva further favours him with the Candrahasa² sword. The Amoghavijaya is said to be presented to Ravana by Maya on the occasion of the former's marriage with the latter's daughter Mandodari (7. 12. 21). The Ramcharitmanas only refers to the raising of the Kailasa by Ravana (1. 17. 9) and his fight with Vali (5. 22). 1. So he was called Ravana. 2. The Paumacariya refers to Ravana's sword of this name (8.13), but it does not mention how it came into his possession. The Paumacariya tells us how it was obtained by Ravana (8, 36).

INTERVENING STORIES 133 The Ramopakhyana (3. 275. 40) states that Dasagriva made the worlds weep, hence he was called Ravana (ravayamasa lokanyattasmadravana ucyate). The Paumacariya mentions that Mandodari requested monk Vali to rescue Ravana (9.157). The Paumacariu refers to a personal combat and the humiliation of Ravana at his being lifted up by Vali (12. 10) before the latter's renunciation of the world. Otherwise it follows the Paumacariya The Ramapurana of Bhattaraka Somasena. follows the Paumacariya and further mentions that Ravana assumed the form of Indra and raised the mountain with his one lac arms (p. 38). The Trishashti Shalaka Purusha-caritra mentions a battle between the soldiers only. In the combat Vali first seizes Ravana (IV. p. 131), then releases him and thereafter he renounces the world. According to the Ananda Ramayana, Ravana prepares a lute with various parts of his body, using the sinews of his body as strings and pleases Siva who offers him Parvati to be his wife (1.13.28f). conquest-expedition:-According to (xi) Ravana's the Paumacariya, thereafter Ravana conquers the Khecara chief of various islands and encamps at Patalankarapura. Here Kharadusana greets Ravana and shows him army of 14000 soldiers (10.19). According to the Valmiki Ramayana, Ravana after killing Kalakeya Danavendra Vidyujjihva returns to Lanka. Surpanakha bewails the death of her husband. Ravana consoles her and sends her along with Khara who is equipped with a battalion of 14000 Raksasas to occupy the Dandakavana (7.24.36). (xii) Defeat of Sahasrakirana, the Mahesvara king:-Further, according to the Paumacariya, Ravana encamps on the Vindhya hills, on his expedition to conquer Indra. There he performs a worship of the Jaina idol placing it on the dune of the bed of Narmada. Suddenly a gush of water which was first pooled over by some mechcnical devices and then released by Sahasrakirana, the king of Mahesvaranagara, who was playing watersports with the members of his harem in the river, disturbs Ravana's worship. Enraged Ravana imprisons Sahasrakirana. Muni Satabahu, the father of the prisoner gets his son released. Thereafter Sahasrakirana becomes a monk. When When Anaranya of Ayodhya learns it he also renounces the world (10.25-88). According to the Valmiki Ramayana, Ravana goes to Mahismatipuri to subdue Arjuna Kartavirya. The latter is playing watersports in the river Narmada by preventing the flow of the water with his one thousand arms (bahunam sahasrasya 7. 32. 4). He suddenly releases

134 A CRITICAL STUDY OF PAUMACARIYAM on the the water which sweeps away the flowers collected by Ravana, bank of the river to worship Siva. Here Ravana is captured by Arjuna and released on a request from Pulastya (7. 31-33). Anaranya is said. to have been defeated by Ravana (7. 19. 23). Anaranya on that occasion cursed Ravana that he would be killed by Dasarathi Rama. The Ramcharitmanas merely refers to the fight of Sahasrabahu with Ravana (5. 22). The Paumacariya, Ramapurana of Bhattaraka Somasena. and Trishashti Shalaka Purusha-caritra agree with the Paumacariya The Paumacariu mentions Sahasrakirana fighting with his 1000 arms (15. 3. 7). (xiii) Stopping of the Yajna of Marutta:-According to the Paumacariya, further Ravana overpowers king Marutta of Rajagrha and stops his animal sacrifice. He also saves Narada who was heckled by the Brahmins when he (Narada) tried to explain that a true sacrifice did not involve any killing. Marutta marries his daughter Kanakaprabha to Ravana (ch. 11). According to the Valmiki Ramayana, Ravana challenges Marutta of Usirabija country to fight or to accept his suzerainty. But Marutta at the advice. of his priest continued the performance of the Mahesvara-sattra (sacrifice) and withdrew from fighting. Ravana took it as the defeat of Marutta and went away (7. 18). The Paumacariya (ch. 11), the Ramapurana of Bhattaraka Somasena. (p. 42 f) and the Trishashti Shalaka Purusha-caritra (IV. 141 f) agree with the Paumacariya The Paumacariu (15. 8. 9) merely refers to it. (xiv) Marriage of Manorama with Madhu:-In due course Ravana marries his daughter Manorama¹ (12. 8) begot on Kanakaprabha to Madhu, the son of Harivahana and the lord of Mathura. In the Valmiki Ramayana this marriage can be compared with that of Kumbhinasi who is abducted by Madhu, the Raksasa king of Madhupura (7.25) and the marriage of Surpanakha with Vidyujjihva (Valmiki Ramayana) with that of the abduction of Surpanakha by Kharadusana (Paumacariya, 9.12). (xv) Defeat of Nalakubara and rejecting of the love proposal of Uparambha -According to the Paumacariya, Ravana after having gone to Astapada to pay a homage to the Jina shrines, attacks Nalakubara (Nalakuvvara 2) the Lokapala of Indra at Durlanghyapura. But Ravana's soldiers do not find it possible to enter the fort which was protected by : 1. At 11. 101 she is called Vicitrarupa Krtacitra. 2, Whether he is the same Kubera who was appointed as the Lokapala of the North by Indra after killing Malin or he is Kubera's son or quite a different person is not clear.

INTERVENING STORIES 135 fiery ditches and mechanical contriviances. At that time Nalakubara's wife, Uparambha sends a love proposal to Ravana. Ravana uses this opportunity as a strategy and acquires Asalika-vidya from her. By the help of that Vidya he forces his entry into the fort, defeats Nalakubara and censures Uparambha for her unchaste proposal (17.36-72). According to the Valmiki Ramayana, Ravana on his way to conquer Suraloka rapes a nymph, Rambha who was proceeding to her husband Nalakubara, the son of Vaisravana (7.26.41). Nalakubara curses Ravana to the effect that his head would split into seven parts if he any more tries to rape any unwilling woman (7.26.59). The Paumacariya additionally refers to the seizing of Sudarsanacakra of Nalakubara by Ravana (12.145). The Paumacariu mentions that Uparambha had offered the Vidya and the Cakra along with her love proposal (15.15). The Ramapurana of Bhattaraka Somasena. follows the Paumacariya but does not mention Sudarsanacakra (p. 50). The Trishashti Shalaka Purusha-caritra follows the Paumacariu (xvi) Imprisoning of Indra :-According to the Paumacariya, Ravana attacks Indra at Rathanupura, the capital of Vijayardhagiri. Sahasrara advises his son Indra to marry his (Indra's) daughter Indra to Ravana and asks him to conclude 'sandhi' with Ravana declines it and with the assistance of his Lokapalas fights against Ravana. Jayanta, the son of Indra kills Srimalin (Sumalin). Indrajit captures Jayanta while Ravana imprisons Indra. Jayanta is released, but Indra is taken to Lanka as a captive (12.73-144). Sahasrara proceeds to Lanka, accepts to make Indra perform the menial services of Ravana and gets his son released. Ravana liberates Indra declaring him as his friend. Indra then accepts monkhood and in due course attains emancipation (ch. 13), According to the Valmiki Ramayana, Indra demands help from Visnu, but the latter is helpless. In the battle Sumalin is killed (7.27). Meghanada fights with Jayanta, but the latter is rescued by his maternal grandfather, Puloma (7.28). Indra is here imprisoned by Meghanada (7.29). Prajapati goes to Lanka and confers the title of 'Indrajit' on Meghanada. He further grants the demand of Meghanada that he would be favoured with a chariot and horses every time he performed a 'homa' and he would not be killed in the battle as far as he drove in it, but if he left the 'homa' unfinished, he would be killed (7.30.11.14). He gets Indra released. Indra thereafter performs the Vaisnava-yajna and attains heaven (tridivam). The Ramcharitmanas refers to the defeat of Indra at the hands of Meghanada (Indrajit).

136 A CRITICAL STUDY OF PAUMACARIYAM Ravana The Paumacariya agrees with the Paumacariya The Paumacariu (16-17) depicts Indra completely like the celestial Indra. His ministers Parasara, Kautilya, Manu etc. advise him to establish friendship with Ravana and he sends Citrangada to Ravana for the same. But Narada incites Ravana for a battle. Citrangada offers Indra's daughter to Ravana, but Ravana demands all the cities situated on the Vijayardha mountain. There Candra, Yama, Kubera, Kesarin, Kanaka, Agni, Anala, Anila, Surya and Jayanta also are taken to Lanka as captives. They are released when they agree to perform menial services of Ravana, The Ramapurana of Bhattaraka Somasena. agrees with the Paumacariya Indra and his Lokapalas agree to perform menial services (p. 52). The Trishashti Shalaka Purusha-caritra agrees with the Paumacariya, but Ravana before attacking Indra, is said to have first asked Indra to accept his suzerainty (IV. 157-9). (xvii) Accepting of a vow under Muni Anantavirya:-According to the Paumacariya, Ravana once returning from Meru pays homage to omniscient Muni Anantavirya and accepts a vow of not molesting any unwilling woman (14.1-153). In the Valmiki Ramayana the curse of Nalakubara can be compared with it. The Paumacariya, Paumacariu, Ramapurana of Bhattaraka Somasena. and Trishashti Shalaka Purusha-caritra agree with the Paumacariya (xviii) Ravana's emergence as Ardhacakravartin after the defeat of Varuna: According to the Paumacariya, thereafter Ravana attacks Varunapura. as Varuna declines to accept the suzerainty of Ravana (16.10). In the battle Kharadusana is captured by Rajiva, Pundarika, Jalakanta and other sons of Varuna. Ravana then sends for the help of Prahlada. Pavananjaya prevents his father Prahlada and he himself goes to the assistance of Ravana (16.35). He fights with Varuna and at last concludes a peace treaty with Varuna on behalf of Ravana. Thereupon Kharadusana is released (18.3). But Ravana was not satisfied with the 'sandhi' concluded with Varuna He along with his allies and Hanumat, the son of Pavananjaya reattacks Varunapura (also called Rasatalanagara 19.8) captures the sons of Varuna and Ravana imprisons Varuna. Ultimately Ravana releases the captives, reinstals Varuna as the lord of Varunapuri and returns to Lankapuri, Then the Sudarsanacakra and the divine staff (danda rayana) appear and come into the possession of Ravana. The occasion is greeted as the establishment of his suzerainty over the three parts of the Bharata country (tikhandahivai 19.44) Thus he becomes Ardhacakravartin or Prativasudeva i.e. a rival of Vasudeva Laksmana.

INTERVENING STORIES 137 According to the Valmiki Ramayana, after defeating Yama, Ravana enters the Rasatala, conquers the Nagas of Bhogavatipuri, makes friends with the Nivatakavaca Daityas of Manimayapuri, conquers Asmanagara and kills Vidyujjihva (Surpanakha's husband, already referred to), fights with the sons of Varuna and overpowers them. He further challenges Varuna, but the latter was not there at that time. Varuna's minister Prahasa admits the defeat of the sons of Varuna. At this Ravana gets elated and returns to Lanka. No second fight with Varuna is mentioned. The Ramcharitmanas merely refers to the vacating of their respective places by the Lokapalas as Ravana attacks them. He is further said to have subdued Ravi, Sasi, Pavana, Varuna, Dhanadhari (Kubera), Agni, Kala, Jama, the Kinnaras, Siddhas, Manujas, Suras and the Nagas. Ravana is called the paramount emperor of the whole world.1 The Paumacariya mentions that Varuna married his daughter Satyavati² to Ravana (19. 99). The Paumacariu follows the Paumacariya and further adds that Hanumat made an attempt to bind the enemies with his magic tail (20.8 1). The Ramapurana of Bhattaraka Somasena. follows the Paumacariu and refers to the binding of the enemy-soldiers by Hanumat with the help of his 'lagula' charm (p. 69). The Trishashti Shalaka Purusha-caritra follows the Paumacariya The Uttarakanda of the Valmiki Ramayana contains some interpolated chapters. The first five chapters after 7. 33 describe the discomfiture of Ravana at the hands of Bali, the former's attack on Surya, Candra and Mandhata and his defeat at the hands of Kapiladeva. These descriptions do not find place in the Paumacariya Out of the next five chapters inserted between 7. 37 and 7. 38, the first chapter describes the birth of Vali and and Sugriva. Sugriva. This account of the Valmiki Ramayana has been compared with that of the PVC ³ The next three chapters describe the purpose of Ravana's decision to abduct Sita. It is said that Ravana kidnapped Sita to attain emancipation at the hands of Rama, i. e. Hari or Visnu. This account has been referred to in the 'Comparative Rama-story' at relevant places. Then the fifth chapter narrates the humiliation and defeat of Ravana at the hands of the women of Svetadvipa. This account has no mention in the Paumacariya 1. Bhujabala bisva basya kari rakhesi kou na sutantra/ Mandalika mani Ravana raja karai nija mantra//-1. 182. 2. According to the Paumacariya she is married to Hanumat (19. 32). 3. See 'Vanara Vamsa' under 'Orgin and Genealogies of various Vamsas".

138 A CRITICAL STUDY OF PAUMACARIYAM The last three interpolated chapters after 7.59, which narrate the complaints made by a dog, a vulture and an owl in the court of Rama, have no references in the Paumacariya