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Studies in Jainology, Prakrit
113
any possiblity of Ramacandra Mumuksu's picking up the story of Cilātaputra in the Vadďaradhane and developing it into that of Śrenika.12 Thus the Vaddaradhane cannot, in any context, be the source for the story of Śrenika in the Punyasrava-kathakośa.
Then at the commencement of the story of Nandimitra (No.38), Rāmacandra Mumuksu tells that this story is included in the biography of Bhadrabahu : asya kathā Bhadrabāhucarite, ntargatā iti (p.215). On the basis of this statement too Prof.D.L.Narasimhachar thinks that the story of Bhadrabāhu in the Vaddarādhane appears to be the source for the story of Nandimitra in the Punyāsrava-kathākosa. But after camparing both these corresponding stories in the two works, I have found that it is not so:
(1) The structure of the story of Nandimitra in the Punyasrva Kathākośa is much different from that of the story of Bhadrabahu in the Vaddarādhane : After narrating his story to some extent (pp.215-217) Ramacaffdra Mumuksu states on p.217 that there is another (emboxed) tale: tatrānya kathā, and narrates it (pp.217-219). This part of the main story has its parallel (which is not identical) in the story of Canakya (No.18) in the Vaddaradhane (pp.180-186). Then on p.219, Ramacandra Mumuksu tells that thereafter the story of Canakya is different and it van be known from the Aradhanā Kathākośa : Cāņakyabhattārakasya ita urdhvam bhinnā kathārdhanayam jñātavyā. Which Aradhanā Kathakośa could it be?
(2) Then the remaining part of the main story in the Punyāsrava-kathākośa broadly compares well with that of the story of Bhadrabahu in the Vaddaradhane (pp.75-93). But there are some striking differences:
(a) In the Vaddarādhane (pp.85-86) in the description of the 16th dream of king Candragupta, there is a reference to white asses; whereas in the Punyāsrava-kathakośa (p.223) it is to white
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