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Studies in Jainology, Prakrit
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of Cilatiputra of the Curni:
"Mamam samkhevena dhammam kahchi" (Cūrni) "Enage Samksepadim dharmam pelim 20 This indicates that the Prakrit commentary on the Mūlārādhanā, has also preserved some contents of the tale of Cilatiputra which, in carly days, were in oral tradition and later came to be recorded in the Curni.
Now, I would present some observations on this whole body of the skeletal gāhās and the tale of Cilatiputra narrated in the various works by the various authors in the various languages and in the different periods:
The skeletal gahās in the Avasyaka-niryukti, the three Painnas and the Mularadhana, as noted above, not only compare well with one another but also are composed almost in indentical terms. Hence there could be some common authentic source, mostly based on the factual ascetic heroism of Cilatiputra, of the pre-rift days for all these works. Ch.18(1) in the Nayadhammakāhao is no doubt based on this authentic tradition, but by highlighting Sumsuma's headless trunk, is adapted to the objective of the work and presented in the typical style. The tale in the Avasyaka-curni is the best available record of this authentic tradition which is best preserved in the catch- words of the skeletal gahas of the Avasyaka-niryukti. The last commentary on the Mūlaradhana also may have basically contained this authentic tradition; but in the zeal of clucidation of some points in the light of Prayopagamana, the objective of the corresponding tale, the author appears to have made some changes in some particulars of his narrative. Then in the later stream of the narrative of Cilatiputra, there appear to have been two branches: one of the Svetambara scholars as set in the Kathakosas like the Akhyānakamanikosa and Upadesamālāvivarana etc., and the other
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of the Digambara scholars as set in the host of half a dozen Aradhanakathakosas. The first branch naturally follows the Avasyaka-curni and the second one the lost Prakrit commentary
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