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Studies in Jainology, Prakrit
187
We have already had above a summary of this tale as recorded in the Cūrni. With regard to its comparison with the corresponding talc in other works at the outsct we have to note that this tale is narrated at considerable length and in the typical style in the Nayadhammakahão (I-18), the 6th Anga of the Ardhamāgadhi canon.' Here it is an illustrative dhammakahā, where Cilātīputra dics on his way back to his settlement and Sumsumā (i.c, the headless trunk of her body) figures till the close of the story, while it is illustrated that the Jaina monk in exceptional circumstances can take food just to save his body so that he could reach his goal.
Then in three of the Painnas8 we find skeletal gāhās containing references to Cilatiputra's ascetic heroism which are almost similar to those in the Avasyaka-nirmyukti (ANI): Gaha No.88 in the Bhattaparinnā compares very well with gāhā No.872 of ANI. Further, gahā No.86 in the Samihāraga compares with gahā No. 874 in ANI. Lastly the whole group of gāhās Nos.427, 428, 429 and 430 in the Maranasamahi is almost the same as that of Nos.872, 873, 874 and 875 of ĀNI.
Further we find in the Mūlarādhana' gāhā No.1553, which is almost the same as gahā No.874 in ANI.
Then there is found a skeletal gahā as well as the narrative of Cilaliputra's ascetic heroism in the didactic work Uvaesamala of Dharınadāsagani (C.500 V.S.) which is noted by Jayasimhasuri in his Dharmopadeśamalavivarana.''
And lastly the tale of Cilatiputra is narrated in varied ways and at varicd length in the Kathākošas like the Akhyānaka-manikosa" of Nemicandrasuri (1073-1083 A.D.) on one hand, and in the Arādhanā Kathākośas of Harişcnal?, Sricandra,13, Prabhācandra, '4 Nemidattals and the Vaddāradhane 16 in Kannada on the other. Nemicandrasūri at the end of his tale quotes (Nos.37 to 40) the four concerned gahas in ĀNI and the narrative almost follows the Cūrni. All the Aradhanā Kathākosas formally basc
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