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Studies in Jainology, Prakrit
on the Mularādhanā. Inspite of some additions and omissions in regard to the details of the corresponding tale in these later kosas, the basic frame of this authentic tradition is gencrally found well protected.
Now can we accept this authentic tradition of Cilatiputra's ascetic heroism etc. as true to life - as history? Yes, to a considerable extent, for an authentic tradition without historical evidence cannot be set aside as fictitious. At the most we can call it semi-history and the tale of Cilatiputra semi-historical.22 To do so, we have some external strength too. The Prākrit word Cilāya, Cilāyaga or Cilatīputta itsell, occuring in the Jaina cononical, pro-canonical, exegetical and the later compliatory works, is of quite archaic nature where we find k>c. It happens so in (old) Ardhamagadhi. It is this word alone that represents such linguistic phenomenon in the whole range of the Prakrit dialects.23 Hence this archaic name, viz., of Cilatiputta, is associated with carly Jainism, the major part of the history of which itself is based on traditions. Moreover, according to Dhavala (1.1.2/104/2) Cilatiputra is one of the ten Jaina eminent sages that were reborn in the highest heavens (anutlaropapadakas) in the tirtha of Mahavira.24 And lastly, as far as my knowledge goes, Cilātīputra has not been claimed as an ascetic hero either by the Buddhists or by the Hindus.25
To conclude, the narrative of Cilatiputra as preserved in the Avasyaka-curni is a semi-historical tale. Similar studies extended 10 similar olher tales of ascetic heroes like Damadanta, Metārya etc. would yield better results and thus add to the authenticity of traditions caught in such skeletal gahās of the Avasyaka-niryukti, the Painnas and the Mūlaradhanā etc. Moreover such attempts would add a new phase to the studies of Jaina narrative literature in general so far presented by scholars like Jacobi, Leumann, Hertal, Winternitz, Jagadish Chandra Jain etc.
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