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The Licchavis of Vaishali (Māgadhī Prakrit: 𑀮𑀺𑀘𑁆𑀙𑀯𑀺 Licchavi; Pāli: Licchavi; Sanskrit: ऋक्षवी Ṛkṣavī; English: "Bear Clan") were an ancient Indo-Aryan tribe and dynasty of eastern India whose existence is attested from the Iron Age to the Classical Age. The population of Licchavi, the Licchavikas, were organised into a gaṇasaṅgha (an aristocratic oligarchic republic), presently referred to as the Licchavi Republic, which was the leading state of the larger Vajjika League.
Following their eventual subjugation in the Magadha-Vajji war, the Licchavis continued to reside in the region of Vaishali. The fourth century A.D. Gupta Emperor, Samudragupta was the son of a Licchavi princess and referred to himself as a Licchavi-Dauhitra.
The Licchavikas lived in the southwest part of the Vajjika League, which was itself bounded to the north, east, south, and west, respectively, by the Himālaya mountains, and the Mahānadī, Gaṅgā, and Sadānirā rivers. The Sadānirā river was the Licchavikas' western border, and the Gaṅgā river as their border with the kingdom of Magadha in the south. The capital of the Licchavikas was located at Vesālī (Vaishali), which also acted as the headquarters of the Vajjika League led by Licchavi.
The tribal name Licchavi (𑀮𑀺𑀘𑁆𑀙𑀯𑀺) is a Māgadhī Prākrit derivation of the word liccha, meaning "bear". Attested variations of the name include Licchivi, Lecchavi, and Licchaī.
The Sanskrit form of the name Licchavi would have been Ṛkṣavī (ऋक्षवी), from the Sanskrit word for bear, ṛkṣa (ऋक्ष). This Sanskrit form of the name was however not commonly used, and both Sanskrit and Pāli instead borrowed and used the Māgadhī Prakrit form Licchavi. This use of a tribal name derived from the name of the bear might have had a totemic significance.
The Licchavikas were an Indo-Aryan tribe in the eastern Gangetic plain in the Greater Magadha cultural region. They conquered the territory of the Mahā-Videha kingdom, and temporarily occupied the Vaideha capital of Mithilā, from where they could best administer the territory of Mahā-Videha. The consequence of the occupation of Mahā-Videha by the republican Licchavikas was that the latter relatively peacefully overthrew the already weakened Vaideha monarchical system and replaced it by a republican system.
Facing the rising power of Magadha to the south of the Gaṅgā, the Licchavikas established their republic in the southern part of the former Mahā-Videha kingdom and moved their political centre to the until then marginal location of Vesālī, which the Licchavikas turned into their largest city as well as their capital and stronghold. Meanwhile, the new Videha republic existed in a limited territory centred around Mithilā and located to the north of the Licchavikas. Many members of the Vaideha aristocracy who had submitted to the Licchavikas joined them in moving to Vesālī, and therefore became members of the Licchavika ruling aristocratic Assembly.
The Licchavikas also had their own origin myth which was recounted in Pali sources written by the 5th century CE commentator, Buddhaghosa. As per this story, the Queen of Varanasi gave birth to a lump of flesh which she discards down the Ganges. The lump is found downstream by an ascetic. The lump of flesh eventually splits into two children, a boy and a girl. The ascetic raises the two children however the cowherds of the area object to this arrangement and decide to raise the children themselves. The two twins are granted their own land and married off to one another eventually becoming the progenitors of the Licchavi clan of Vesālī. The story has mostly been dismissed by scholars as "mythical" and an attempt to prove the purity of their lineage.
Once settled around Vesālī, the Licchavikas formed a state organised as a gaṇasaṅgha (an aristocratic oligarchic republic). The Licchavikas themselves henceforth became the leading power within the territory of the former Mahā-Videha kingdom, with the Licchavika Assembly holding the sovereign and supreme rights over this territory while the Videha republic was ruled by an Assembly of the kṣatriyas residing in and around Mithilā, and governing in the name of the Licchavika Assembly. The Videha republic was thus under significant influence of the Licchavi republic, which it joined as one of the two most important members of the Vajjika League, which was a temporary league led by Licchavi within which the latter held nine of the eighteen seats of the Vajjika Council, while the Vaidehas held a smaller number of seats among the remaining 9 seats. Within the Vajjika League, Videha maintained limited autonomy concerning its domestic administration under the supervision of Licchavi, who fully controlled Vaideha foreign policy. The Nāyikas, who were a sub-group of the Vaidehas who formed an independent tribe, were another constituent republic of the Licchavi-led Vajjika League, and hence they held autonomy in matters of internal policy while their war and foreign policies were handled by the Vajjika Council, in which the Gaṇa Mukhya ("head of the republic") of the Nāyikas held a seat.
During the 6th century BCE, the Gaṇa Mukhya ("head of the republic") of the Licchavikas, that is the head of state of the Licchavikas and of their Council, was Ceṭaka or Ceḍaga, which also made him the head of the Council of the Vajjika League. Ceḍaga's sister Trisalā was married to the Nāyika Gaṇa Mukhya Siddhārtha, with this marriage having been contracted because of Siddhārtha's political importance due to the important geographical location close to Vesālī of the Nāya tribe he headed, as well as due to Siddhārtha's membership in the Vajjika Council. The son of Siddhārtha and Trisalā, that is Ceḍaga's nephew, was Mahāvīra, the 24th Jain Tīrthaṅkara. Ceṭaka became an adept of the teachings of his nephew Mahāvīra and adopted Jainism, thus making the Licchavika and Vajjika capital of Vesālī a bastion of Jainism, and his sixth daughter, Sujyeṣṭhā, became a Jain nun, while the diplomatic marriages of his other daughters to various leaders, in turn, contributed to the spreading of Jainism across northern South Asia: Prabhāvatī was married to the king Udāyana of Sindhu-Sauvīra; Padmāvatī was married to king Dadhivāhana of Aṅga; Mṛgāvatī was married to the king Śatānīka of Vatsa, with their son being the famous Udayana; Śivā was married to king Pradyota of Avanti; Jyeṣṭhā was married to Ceṭaka's nephew, Nandivardhana of Kuṇḍagāma, who was the son of Trisalā and the elder brother of Mahāvīra; Cellaṇā was married to the king Bimbisāra of Magadha.
The Licchavikas and the Mallakas were considered to be the republican states of Kāsī-Kosala by Jain sources, and both Mallaka republics joined the Licchavi-led Vajjika League to deal with danger they might have faced in common during periods of instability, and within which they held friendly relations with the Licchavikas, the Vaidehas, and the Nāyikas who were the other members of this league, although occasional quarrels did break out between these republics. Unlike the other confederate tribes such as the Vaidehas and Nāyikas, who had no sovereign rights of their own because they were dependencies of Licchavi, the Mallakas maintained their own sovereign rights within the Vajjika League.
The Licchavikas' relations with the Kosala kingdom of the king Pasenadi were friendly, although quarrels occasionally arose among them, such as when the wife of the Mallaka general Bandhula, who was himself in the service of Kosala, decided to have a bath in the sacred tank of the Licchavikas in which only Licchavika rājās were allowed to bathe.
After the death of the Buddha, the Licchavikas, the Mallakas, and the Sakyas claimed shares of his relics while the Vaidehas and the Nāyikas did not appear among the list of states claiming a share because they were dependencies of the Licchavikas without their own sovereignty, and therefore could not put forth their own claim while Licchavi could.
The relations of the Licchavikas with their southern neighbour, the kingdom of Magadha, were initially good, and the wife of the Māgadhī king Bimbisāra was the Vesālia princess Vāsavī, who was the daughter of the Licchavika Nāyaka Sakala's son Siṃha. There were nevertheless occasional tensions between Licchavi and Magadha, such as the competition at the Mallaka capital of Kusinārā over acquiring the relics of the Buddha after his death.
In another case, the Licchavikas once invaded Māgadhī territory from across the Gaṅgā, and at some point the relations between Magadha and Licchavi permanently deteriorated as result of a grave offence committed by the Licchavikas towards the Māgadhī king Bimbisāra.
The hostilities between Licchavi and Magadha continued under the rule of Ajātasattu, who was Bimbisāra's son with another Licchavika princess, Vāsavī, after he had killed Bimbisāra and usurped the throne of Magadha. Eventually Licchavi supported a revolt against Ajātasattu by his younger step-brother and the governor of Aṅga, Vehalla, who was the son of Bimbisāra by another Licchavika wife of his, Cellanā, a daughter of Ceḍaga, who was the head of both the Licchavi republic and the Vajjika League; Bimbisāra had chosen Vehalla as his successor following Ajātasattu's falling out of his favour after the latter had been caught conspiring against him, and the Licchavikas had attempted to place Vehalla on the throne of Magadha after Ajātasattu's usurpation and had allowed Vehalla to use their capital Vesālī as base for his revolt. After the failure of this rebellion, Vehalla sought refuge at his grandfather's place in the Licchavika and Vajjika capital of Vesālī, following which Ajātasattu repeatedly attempted to negotiate with the Licchavikas-Vajjikas. After Ajātasattu's repeated negotiation attempts ended in failure, he declared war on the Vajjika League in 484 BCE.
Tensions between Licchavi and Magadha were exacerbated by the handling of the joint Māgadhī-Licchavika border post of Koṭigāma on the Gaṅgā by the Licchavika-led Vajjika League who would regularly collect all valuables from Koṭigāma and leave none to the Māgadhīs. Therefore Ajātasattu decided to destroy the Vajjika League in retaliation, but also because, as an ambitious empire-builder whose mother Vāsavī was Licchavika princess of Vaidehī descent, he was interested in the territory of the former Mahā-Videha kingdom which by then was part of the Vajjika League. Ajātasattu's hostility towards the Vajjika League was also the result of the differing forms of political organisation between Magadha and the Vajjika League, with the former being monarchical and the latter being republican, not unlike the opposition of the ancient Greek kingdom of Sparta to the democratic form of government in Athens, and the hostilities between the ancient Macedonian king Philip II to the Athenian and Theban republics.
As members of the Vajjika League, the Vaidehas, Nāyikas, and Mallakas were also threatened by Ajātasattu, and the Vajjika Gaṇa Mukhya Ceḍaga held war consultations with the rājās of the Licchavikas and Mallikas before the fight started. The Vaidehas, Nāyikas, and Mallakas therefore fought on the side of the League against Magadha. The military forces of the Vajjika League were initially too strong for Ajātasattu to be successful against them, and it required him having recourse to diplomacy and intrigues over the span of a decade to finally defeat the Vajjika League by 468 BCE and annex its territories, including Licchavi, Videha, and Nāya to the kingdom of Magadha, while the Mallakas also became part of Ajātasattu's Māgadhī empire but were allowed a limited degree of autonomy in terms of their internal administration. The Licchavikas nevertheless survived their defeat by Ajātasattu, and the structures of the older Licchavi republic subsisted within a degree local autonomy under Māgadhī rule, as attested by how the Licchavika Council instituted a festival in the memory of the decease of the Jain Tīrthaṅkara Mahāvīra.
The Licchavikas survived as a distinct political and ethnic entity for centuries after their defeat by the Māgadhīs, and they became powerful again after the disintegration of the Maurya Empire. During this period, the Licchavika sacred tank of Abhiseka-Pokkharaṇī was enlarged and surrounded with a wall.
The Licchavikas are mentioned for the last time during the early period of the Gupta Empire, when the Licchavika princess Kumāradevī married Chandragupta I, as attested on the legends of the coinage of their son Samudragupta, who called himself Licchavi-dauhitra ("maternal grandson of the Licchavikas") in his inscriptions.
Text from the Wikipedia article “Licchavis of Vaishali”, available under CC BY-SA 4.0.