Paumacariya (critical study)
by K. R. Chandra | 1970 | 238,015 words
This is an English 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, contrast...
11. The story of Harisena
[Full title: Informative stories; (A) Caritas of Eminent persons; (11) The story of Harisena]
After defeating Vaisravana, on his way back to Lanka. Ravana enquires about the patron of the Jina-temples seen on the way. Sumalin narrates to Ravana the story of the tenth Cakravartin who was the patron of those temples (8. 143-210). Simhadhvaja of Kampilyapura had two wives, Vapra and Laxmi belonging to different faiths. Vapra's son, Harisena left his country on being distressed by the quarrel between his mothers on the question of the preference of taking out their chariots in the procession. He reached a hermitage and there on seeing Madanavali, the princess of Campapuri developed love for her. At this the recluses turned him out. He resolved to construct Jina-temples if he got the hand of Madanavali. On his way he married the daughters of the king of Sindhunada. Further he married Jayacanda, the daughter of king Indradhanu of Suryodayanagara. Two Vidyadhara lovers of Jayacanda got disgruntled and attacked Harisena. Harisena defeated them and emerged as the tenth Cakravartin. He attacked Campapuri and married Madanavali. He returned home and fulfilled the desire of his mother, Vapra by rotating the Jina-chariots. Further he got many Jina-temples constructed. In course of time he renounced the world and attained emancipation. The Sthananga (p. 544) refers to Harisena along with Bharata and Sagara and mentions that he was a king who became a monk. The Uttaradhyayana (18.42) refers to him as Muni who reached perfection. The Samavayanga (5.157) and the Tiloyapannatti (4.515) calls him tenth Cakravartin.
152 A CRITICAL STUDY OF PAUMACARIYAM The Paumacariya (8.281-400) agrees with the Paumacariya and mentions that the chariot was to be moved out on the Astanhikaparva. The Paumacariu (11.2) gives a brief account of his exploits within a period of eight successive days. The Ramapurana of Bhattaraka Somasena. (p.33) agrees with the Paumacariya The Trishashti Shalaka Purusha-caritra (IV. p. 362) calls him the son of Mahahari and Mera. He is said to have lived during the life time of Jina Nami, the twenty-first Tirthankara. Here the account does not agree with that of the Paumacariya His Digvijaya and attaining the status of a Cakravartin are narrated. The Uttara-purana (67.61-88) calls him the son of Padmanatha of Bhogapura and Aira. His Digvijaya is narrated but the incidents of the Paumacariya do not find mention in it. The Mahapurana (68.9-11) agrees with the Uttara-purana Both the latter works mention him to have lived during the congregation of Munisuvratanatha, the twentieth Tirthankara and in the Paumacariya also the story is narrated to Ravana, hence Harisena was at least not born after the congregation of Munisuvratanatha.