Vaishalinayak Chetak Aur Sindhu Sauvir Ka Raja Udayan - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Vaishalinayak Chetak aur Sindhu Sauvir ka Raja Udayan" by Jinvijay:

This article, based on a piece initiated by Acharya Muni Jinvijay in Vikram Samvat 1676 (1619 CE), aims to shed new light on the political history of the period by utilizing Jain and Buddhist literary materials concerning King Chetak of Vaishali and King Udayan of Sindhu Sauvir. Although the original work remained incomplete, it offers valuable insights into these figures.

King Chetak of Vaishali:

Prominence in Jain Literature: King Chetak of Vaishali is renowned in Jain literature not only as a devout follower of Mahavir but also for his significant practical connections.
Family Ties with Mahavir:
- He was the maternal uncle of Lord Mahavir, as Mahavir's mother, Trishala, was his sister.
- His daughter, Jyeshtha, was married to Nandivardhan, Mahavir's elder brother.
Marital Alliances with Other Kings: Chetak had strong familial ties with other prominent kings of his time:
- His son-in-law was Udayan, King of Sindhu Sauvir.
- His other sons-in-law included Pradyota (King of Avanti), Shataneek (King of Koushambi), Dadivahan (King of Champa), and Bimbisar (King of Magadh).
Grandchildren: His grandsons were Kunik (also known as Konika in Jain literature) and Ajatashatru (in Buddhist literature), the renowned emperor of Magadh and a significant figure in Jain, Buddhist, and Hindu narrative traditions.
Political Leader: Chetak was a prominent leader of one of the major republican states of India during that era.
Historical Significance: According to Jain tradition, he fought the largest destructive war of Aryavarta against his own grandson, Ajatashatru, the king of Magadh.
Lack of External Mentions: The text highlights that despite his immense fame and importance in Jain literature, King Chetak is not mentioned in other historical or literary traditions. This is why modern historians have not paid much attention to him. While Brahmanical literature mentions monarchical states like Magadh, Kosala, Koushambi, and Avanti, it lacks any mention of a republican state like Vaishali. Buddhist literature discusses Vaishali and the Lichchavi clan extensively but does not name any specific individual holding supreme authority.
Evidence of Family Ties:
- The Niryukti commentary on the Aavashyak Sutra (dated no later than the 8th century CE) is cited as the earliest proof of Trishala being Chetak's sister.
- The text quotes the commentary stating that Trishala, Mahavir's mother, was Chetak's sister, and Jyeshtha, Nandivardhan's wife (Mahavir's sister-in-law), was Chetak's daughter.
- Acharanga Sutra mentions another name for Mahavir's mother as 'Videhadinna,' indicating her birth into the royal family of Videha. This also implies a connection between Mahavir and Videha, and thus Chetak's lineage being referred to as the royal family of Videha.
Chetak's Seven Daughters: Chetak had seven daughters, six of whom were married:
- Prabhavati: Married to Udayan, King of Vitibhaya (Sindhu Sauvir).
- Padmavati: Married to Dadivahan, King of Champa.
- Mrigavati: Married to Shataneek, King of Koushambi.
- Shiva: Married to Pradyota, King of Ujjain.
- Jyeshtha: Married to Nandivardhan, Mahavir's elder brother.
- Sujyeshtha and Chellana: Remained unmarried at the time of the account. Chellana's marriage to King Shrenik of Magadh and Sujyeshtha's path as a Jain nun will be discussed later.
Marriage of Daughters: Chetak, being a follower of Jainism (a shravaka), had taken vows against marrying off his daughters to others. However, his queens, with his permission, arranged their marriages to suitable kings.

King Udayan of Sindhu Sauvir:

Marriage to Prabhavati: Udayan, King of Vitibhaya, married Prabhavati, the eldest daughter of Chetak.
Mentions in Jain Texts: Udayan's life is depicted in several Jain texts. The Bhagavati Sutra (13th Sataka, 6th Chapter) provides an account of him.
Udayan's Renunciation:
- After hearing Lord Mahavir's teachings, Udayan decided to renounce worldly life.
- He worried that his son, Abhiti, might become addicted to vices after gaining the throne.
- Therefore, he abdicated in favor of his nephew, Keshikumara, and became a monk.
Abhiti's Estrangement: Udayan's son, Abhiti, angered by his father's decision, went to his cousin Konik (Ajatashatru) in Champa and lived there, maintaining a lifelong animosity towards his father.
Udayan's Death:
- After his renunciation, Udayan contracted an illness due to his austere diet.
- His doctors advised him to eat yogurt.
- While visiting Vitibhaya, his nephew Keshikumara, incited by his ministers, poisoned Udayan with yogurt, leading to his death.
Divine Retribution and the City of Dashpur: A celestial being, angered by Udayan's death and Keshikumara's betrayal, destroyed the city of Vitibhaya with dust. Only a potter who had sheltered Udayan was saved and moved to a place called Sinavalli, where a city named after him was founded. The author speculates that the historical city of Dashpur (modern Mandsaur) might be related to this event or a king named Dashrath.
Udayan and the Sandalwood Idol:
- The story recounts how a divine sandalwood idol of Lord Mahavir was found and given to Udayan.
- Udayan and Prabhavati installed it in a temple in their palace and worshipped it.
- The idol's fame spread, and people came from far to see it.
- A merchant gifted magical pills to a hunchbacked maidservant who cared for the idol. These pills cured her deformity and gave her golden radiance, earning her the name Suvarnagultika.
- King Pradyota of Ujjain became infatuated with Suvarnagultika and stole the sandalwood idol along with her.
- Udayan, upon discovering the theft, waged war against Pradyota.
- After a fierce battle, Udayan defeated and captured Pradyota.
- During the rainy season, Udayan encamped his army in ten divisions, creating fortified encampments. This location later became known as Dashpur.
- Udayan showed magnanimity towards the captive Pradyota, releasing him and restoring his kingdom after Pradyota expressed remorse.
Udayan's Historical Significance: The text emphasizes that Udayan's political life, including his interactions with King Mahasen (Pradyota), is documented in later Jain texts, with the Bhagavati Sutra offering the earliest account.

Comparison with Buddhist Traditions:

Udayan Narratives: The author notes a remarkable similarity between the Jain account of Udayan of Vitibhaya and the Buddhist accounts of Udayan of Koushambi, particularly concerning a sandalwood idol of Buddha.
Chinese Traveler Xuanzang: Xuanzang mentioned a wooden Buddha statue in Koushambi that was immense, luminous, and immovable. He also described a similar statue in Pima.
Divyavadana and Buddhist Texts: The text draws parallels with the Divyavadana and other Buddhist texts, such as the story of King Rudrayana (likely a variant of Udayan) of Roruka.
Similarities: Both Jain and Buddhist narratives share striking similarities:
- The story of the king playing the veena and the queen dancing.
- The king perceiving signs of the queen's imminent death.
- The queen's desire to renounce, the king's condition for her renunciation (to return as a divine being if she dies).
- The queen's rebirth as a celestial being and her subsequent reappearance to the king.
- The city's destruction by dust (in Jain texts, Vitibhaya; in Buddhist texts, Roruka/Ho-lo-lo-kia).
- The cause of death for the king (poison in Jain texts, assassination by ministers in Buddhist texts).
- The successor (nephew Keshikumara in Jain texts, son Shikhandi in Buddhist texts).
- The dialogue between the king and his ministers regarding the successor carries similar sentiments in both traditions.
Divergences: Minor differences exist, such as the queen's name (Prabhavati in Jain texts, Chandrprabha in Buddhist texts) and the method of the king's death.
Possible Origin: The author ponders whether one tradition borrowed from the other or if there was a common, independent narrative of Udayan that both Jain and Buddhist scholars adapted.
Geographical Considerations: The text touches upon the geographical debate regarding the location of "Sauvir" and "Roruka," with Jain texts placing it near the Indus River (Vitibhaya as capital) and Buddhist texts suggesting Roruka as the capital of Sauvir, with Xuanzang placing Ho-lo-lo-kia outside India. The author suggests that Roruka mentioned in the Divyavadana might have been outside India, possibly correlating with Xuanzang's description.

In essence, the article meticulously reconstructs the history and lineage of King Chetak and King Udayan, emphasizing their significant roles and connections within Jain tradition. It also highlights the intriguing overlaps and potential shared origins of their stories with Buddhist literature, providing a rich historical and comparative analysis.