A History of Indian Literature v2.c20.s3.78

v2.c20.s3.78

Vimala's work probably served as a model for all the later adaptations of the Rāma legend among the Jainas. In the year 678 A.D. Raviṣeṇa wrote his Padma-Purāṇa,¹ which is merely a slightly extended recension of the Paüma-Cariya in Sanskrit, agreeing with it in all essential points. The Sanskrit epic, too, begins with a description of the world, especially the world of the Vidyādharas, and a glorification of the first Tīrthakara Ṛṣabha. Here, too, the "monkeys" are Vidyādharas, who have the picture of a monkey emblazoned on their banner.² As in the Paüma-Cariya, Parvan XX treats of the Tīrthakaras, and the actual story does not begin until Parvan XXI, with Daśaratha. Here, too, Padma is the name given to Rāma, and Kuśa and Lava are called Lavaṇa and Aṅkuśa etc.³ It goes without saying that, in a Jaina poem sermons are also inserted, *e. g.*, XXVI, 51 ff., on the dreadful consequences of killing and of the eating of flesh, with a description of hells appended.