Agaddatta Katha - Book Summary

Here's a comprehensive summary of the provided text, "Agaddatta Katha," focusing on its introduction, historical context, and the content of the story, based on the provided Gujarati text.

Book Title: Agaddatta Katha (The Story of Agaddatta) Author: Kalpana K Sheth Publisher: Z_Yatindrasuri_Diksha_Shatabdi_Smarak_Granth_012036.pdf Catalog Link: https://jainqq.org/explore/230001/1

Comprehensive Summary of Agaddatta Katha

The text "Agaddatta Katha" by Kalpana K Sheth delves into the significance of stories in human life, highlighting their ability to ignite curiosity and provide satisfaction. The author emphasizes that storytelling is an ancient art, with roots in oral traditions that evolved into folk literature by the 2nd or 3rd century BCE in India. Various Indian traditions, including Vedic, Buddhist, and Jain, have rich storytelling traditions.

The Jain tradition, in particular, boasts a vast repository of narrative literature. Early Jain narratives are found within Agam literature and its commentaries (Niyukti, Bhashya, Churni, and Tika). These often feature biographies of prominent Jain figures like Sthulibhadra, Karakandu, Mrigaputra, and women like Mrigavati, Sulasa, and Subhadra. Following this, Jain monks composed independent narrative works. The story of Muni Agaddatta is one such significant narrative within Jain tradition, inspiring numerous literary compositions in various languages like Sanskrit, Prakrit, Gujarati, and Rajasthani, in both prose and verse.

Historical Trace of Agaddatta Katha: The earliest known mention of the Agaddatta story appears in the Prakrit text "Vasudevahindi" compiled by Sanghadāsagaṇi in the 5th century CE, where it's presented as an example within the Dhammilahiṇḍi Katha. Later, in the 8th century, it's found as an illustration in Jinadāsa Gaṇi's "Uttaradhyayana Churni." Further occurrences are noted in the Prakrit commentaries on the Uttaradhyayana Sutra, specifically in Vādiveśāla Śāntisūri's "Uttaradhyayana Tika" and Nemichandrasūri's "Uttaradhyayana Tika" (1963 CE). An anonymous work titled "Agadadācharitra" also exists, though its date of composition is uncertain.

The tradition of this story extended into vernacular languages like Gujarati and Rajasthani from the 16th century to around the 18th century. The text lists several poetic works related to Agaddatta, including various "Agaddatta Ras" (ballads) and "Agaddatta Chaupai" (quatrains) composed by different authors between the 16th and 18th centuries. Among these, Kushallabha's "Agaddattarasa" is highlighted as particularly interesting, and its summary is presented.

Synopsis of Agaddatta's Story (Based on Kushallabha's Agaddattarasa):

Agaddatta's Introduction: Agaddatta was the son of Senapati Surasen, a nobleman in Vasantpur. His father wished for him to become a Senapati after him. However, Surasen was killed in a battle with a victorious warrior, who was then appointed Senapati by the king. This caused Agaddatta's mother great distress, as her ambition for her son was thwarted.

Agaddatta's Education: To fulfill his father's dying wish and his mother's desire for him to defeat the usurper, Agaddatta, at the age of eight, was sent to Champapuri to study military arts under the Brahmin Somadatta. Agaddatta shared his life's story with Somadatta, who agreed to teach him. His accommodation and meals were arranged at the house of a merchant.

Agaddatta's Encounter and Promise to Manamanjari: While studying in a garden, Agaddatta was seen by Manamanjari, the beautiful daughter of the merchant who was hosting him. She became infatuated with him. Leaping from her balcony, she approached Agaddatta and confessed her love. Agaddatta, initially focused on his studies, declined her proposal but promised to marry her after completing his education.

Encounter with the King and Capturing the Thief: After completing his studies, Somadatta proposed Agaddatta's marriage to Manamanjari to the king. At the same time, the city's prominent citizens complained to the king about a rampant thief. The king offered a reward for the thief's capture, and Agaddatta volunteered, promising to catch the thief within seven days. He searched various likely haunts of thieves but found no trace. On the seventh day, a worried Agaddatta, contemplating the thief, sat under a tree and encountered a yogi. Suspecting the yogi, Agaddatta approached him, posing as a gambler who had lost all his wealth and turned to thievery. The yogi invited him along.

The yogi, disguised, then went with Agaddatta to rob a merchant named Sagarasevi. They gathered considerable wealth and went to a pre-arranged location where many of the yogi's associates were sleeping. The yogi asked Agaddatta to rest with them. Agaddatta feigned sleep, but remained alert. The yogi, revealed as the thief, began beheading his sleeping associates. Agaddatta, now vigilant, attacked the yogi as he approached. Before dying, the yogi instructed Agaddatta to give his sword to his sister, Viramati, who resided near a peepal tree on a nearby mountain, stating that she would marry the person who killed him.

Agaddatta proceeded to the peepal tree and met Viramati in a cave. Recognizing the sword, she understood her brother was killed by Agaddatta. To avenge him, she welcomed Agaddatta and seated him lovingly on a bed. She went upstairs, but Agaddatta, knowledgeable about female cunning, moved from the bed to an open space. Viramati dropped a large stone from above, crushing the bed. Surprised to find Agaddatta safe, she attacked him with a sword, which he evaded. Agaddatta then took Viramati and her entire treasure to the king.

Agaddatta's Return to Vasantpur, Madanamari's Death and Revivial: The king was delighted with Agaddatta and arranged his marriage to Madanamari (referred to as Madanamajari in the Ras). Agaddatta and his wife began their journey back to Vasantpur. At Gokul, they were warned of the dangerous route ahead, which involved a river, lions, snakes, and thieves. Despite the warnings, Agaddatta chose the difficult path and, overcoming all obstacles, reached Vasantpur. His family welcomed him warmly.

At a welcoming ceremony, Agaddatta fought and defeated Abhangasen, the killer of his father, and was appointed Senapati by the king. Agaddatta and Madanamari spent a night there. In Agaddatta's absence, Madanamari went near a lake and engaged in illicit relations with another man. A passing Vidyadhara (celestial being) witnessed this, feeling sad and angry. As the Vidyadhara descended to punish her, a serpent bit Madanamari, rendering her unconscious. Agaddatta, arriving, was devastated and prepared to immolate himself with her. The Vidyadhara explained that lamenting over women was futile. However, when Agaddatta insisted, the Vidyadhara revived Madanamari through magical means.

Madanamari's Deception and the Thieves' Renunciation: Madanamari asked Agaddatta to rest in a nearby temple, which was dark. Agaddatta went to fetch fire. During this time, Madanamari encountered three thieves within the temple. She conspired with them to kill her husband and elope with her. She used the thieves' fire to illuminate the temple. As Agaddatta returned with fire, he saw the light. When questioned, Madanamari claimed it was a reflection of the fire he carried. When Agaddatta handed his dagger to Madanamari to light a lamp, she attempted to kill him with a sword, but missed, and the sword fell. When asked why the sword fell, she claimed it was held incorrectly due to nervousness.

Witnessing this, the three thieves reflected on female cunning and the futility of worldly attachments. They were filled with renunciation upon seeing a woman's selfishness and her willingness to kill her innocent husband. They left, encountered a monk, and took diksha (initiation). Agaddatta returned home with his wife and became a father.

Encounter with Muni Bhujangam (Former Thief) and Agaddatta's Renunciation: One day, Agaddatta, while walking with his minister, came across Muni Bhujangam, who was previously a thief, performing penance with other monks. Agaddatta inquired about their renunciation at such a young age. They revealed that Agaddatta was the reason for their renunciation. Upon learning Agaddatta's identity, they recounted Madanamari's misconduct, her liaison with another man, the incident in the temple, and their escape plan.

Hearing his story from the former thieves, Agaddatta was saddened. Reflecting on female nature, he felt the impermanence of the world and indifference towards sensual desires. Renunciation arose in him, and he took diksha from Muni Bhujangam. It is stated that he will attain liberation (moksha) and reach Shivpuri.

Comparison with Vasudevahindi Version:

The text also presents a comparative analysis with the version of Agaddatta's story found in the Prakrit text "Vasudevahindi."

Agaddatta's Introduction: In Vasudevahindi, Agaddatta is the son of Amogharath, a charioteer in Ujjayini, and his mother is Yashomati. In Kushallabha's Ras, Agaddatta is the son of Senapati Surasen of Vasantpur, with no mention of his mother's name.
Agaddatta's Education: In Vasudevahindi, his mother, grieving her husband's death and seeking to make her son skilled in warfare, sends him to Dadhaprahari, a close friend and classmate of his father in Kashi. In the Ras, his mother, besides grieving her husband's death, also harbors resentment and seeks revenge against Abhangasen. She sends him to her friend Upadhyaya Somadatta in Champapur to be trained in warfare, fulfilling her deceased husband's wish.
Heroine's Name: The heroine in Vasudevahindi is Shyāmadattā, while in the Ras, she is Madanamāñjarī, which is deemed fitting for her beauty.
Heroine's Confession: In Vasudevahindi, Shyāmadattā sees the handsome Agaddatta in a garden, is captivated, and urges him to accept her. The Ras elaborates on this, with Madanamāñjarī going to the hero in the garden, being smitten, and jumping from her balcony via tree branches to confess her love. Her motivation is suggested to be her husband's absence abroad.
Agaddatta's Marriage: The Vasudevahindi story does not mention Agaddatta's marriage to Shyāmadattā, only his return to Ujjayini with her. The Ras describes Agaddatta proposing marriage to Madanamāñjarī to King Surasen, and upon capturing a notorious thief and presenting his treasure to the king, the king himself arranges their marriage. This is seen as enhancing Agaddatta's valor and gaining the reader's respect.
Agaddatta's Return Home: The Vasudevahindi narrative describes Agaddatta's perilous journey back to Ujjayini with Shyāmadattā, facing dangers like a deceitful parivrajaka (wandering ascetic) disguised as a thief, elephants, lions, venomous snakes, and a notorious thief named Arjuna. The Ras mentions fewer and less terrifying dangers: a river, a lion, a snake, and a thief (with only snake and thief being common elements).
Defeat of Abhangasen: The Vasudevahindi story does not mention Agaddatta killing his father's murderer or fighting him after his education. The Ras enhances the narrative by having Agaddatta return to Vasantpur and invite his father's killer, Abhangasen, to a welcoming ceremony near a lake, where he fights and kills him.
Vidyadhara and the Heroine: In Vasudevahindi, Shyāmadattā is bitten by a serpent during a festival and dies. A passing Vidyadhara couple revives her. The Ras introduces a new turn: in Agaddatta's absence by the lake, Madanamāñjarī has an illicit encounter. A Vidyadhara witnesses this and, filled with anger, descends to punish her. During this, a serpent bites Madanamāñjarī, killing her. The Vidyadhara feels satisfied with her punishment. Agaddatta, unaware of her misconduct, is ready to immolate himself. At Agaddatta's plea, the Vidyadhara reluctantly revives Madanamāñjarī, making the story more engaging.
Vidyadhara Presence: Vasudevahindi mentions a Vidyadhara couple, while the Ras mentions a single Vidyadhara.
Descriptions: The Vasudevahindi story features beautiful and thrilling descriptions of the hero and heroine, using similes, metaphors, and personification, along with vivid descriptions of the forest. The Ras, while not as detailed in its descriptions, aims to make the story engaging and religious.
Agaddatta's Initiation: In Vasudevahindi, Agaddatta, after being initiated, narrates his own story. In the Ras, upon hearing his life's story from the leader of the thieves he encountered in the temple, Agaddatta understands the futility of worldly life and the nature of women, leading to his renunciation and initiation.

Conclusion: The comparison highlights that the author of the "Agaddattarasa" has improved and expanded upon the original story found in "Vasudevahindi," making it more engaging and interesting.