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·the Eye of Lord Mahavira : 23001h Nlivasa Aaplyersary
KING BIMBISĀRA
AND
KING AJÁTAŠATRU
IN THE AGE OF
MAHĀVĪRA & BUDDHA
Ву
MUNI NAGRAJ
D Lite
Foreword By
Prof Dr RAMIESU CHANDRA PANDEY MA PA D
Professor and Head
Department of Philosophy
Valversity of Delhi
Translated By
MUNI MAHENDRA KUMAR'Detteeya
BSc. (Hons)
Publishers
JAINA
VISHVA
LADNUY (Rajasthan)
BHARATI

·Published by
SC. Rampuria
Director
Agama & Sahitya Prakashan
JAINA VISHVA BHARATI
LADYUN (Rajasthan)
First Edition
1974
Price Rs 700
Printed by
5 Narayan & Sons
8 Pahari Dh raj,
Th1110006

·FOREWORD Comparative study of the Jaina and the Buddhist literature is one of the most important branch of studies pertaining to ancient Indian culture and bistory Many a problem regarding the dark period of ancient Indian history could be solved through a thorough aod critical study of these two important movements of Indian religion Upto now many scholars have studied the Buddhist literature critically and draw conclusions there from Also there are some other scholars who have dived deep into Jaina literature and discovered some facts throwing light on ancient Indian culture But there is a dearth of such scholars who have studied both the Jaina and Buddhist literature deeply and critically from a comparative standpoint Munt Shri Nagraj Ji the author of the present monograph is undoubtedly one of those Indian scholars to fathom the depth of this branch of knowledge Besides him self being a Jaipa monk he is well-conversant with the Jaina and the Buddhist literature as he has studied them from original Prakrit and Palı texts His monumental treatise for which he earned bus doctorate (honoris causa) of letters is itself a direct evidence of his great erudition and deep studies 1 Agama aur Tripitaka Eka Anusitana Volume 1 Flistory apd Tradition Published by Jaita Swetamber Terapanthi Mahasabha Calcutta 1969

·(1)
The present work is a part of his wide researches
It pertains to the two great kings of Magadha in the
time of Mahavira and Buddha-Bimbisara and
Ajataſatru Not much is known about the role
of these ancient kings of India in the field of
history The author has waded through the vast
lore of Prakrit and Pali literature and critically
studied the facts available there His treatment
of the subject is completely free from bras and
prejudices The conclusions he has drawn about
the creed of these kings seem to be quite consi tent
with historical evidence and logical as well
1 congratulate the author for his commendable
efforts in puttiag before the scholars of history
and culture his valuuble research findings in the
form of 1 syster' atic and impressive monograph
I also hope that his future researches in this field
will furnish us with so far unknown facts of his
torical and cultural value
The November 1994
(
RC PANDEYA)
Professor and Head
Department of Philosophy
University of Delhi
when

·PREFACE
Both Lord Mahavira (599 BC 527 BC) and
Lord Buddha (582 BC 502 BC) were contem
porary with the famous kings of Magadha (Bihår)
Śrenska Bimbisåra and his successor Künika Ajita
satru Hence it is quite natural to find oumerous
allusions to both the kings in the Jaiba and
Buddhist s riptures popularly known as Agamas
and Tripitakas The Agamas are mostly written
in the Ardha Magadhi or Prakrit language and
the Tripitakas are ia Pali language
But it is really quite sucprising to find equal
claims made by the Jaina and Buddhist as regards
the faith of these kings The Prakrit literature
unambiguously describes Srenika Bumbisära and
Küpika Ajatšatru as the followers of Lord Maha
while the Palt fiterature makes an equally
perspicuous claim as to their being followers of
Lord Buddha The present work is intended to
discuss the question thoroughly and reach a definite
conclusion Although the book is not voluminous
It is probably the first and may be the last) work
on this topic and has its own importance However,
the present work is not confined only to this issue
It also intends to elucidate some aspects of
Ancient Indian History The era of kings Bimbi
sura and Ajitasatru or Lord Mahavira and Lord
Buddha is one of the brightest periods of todian
History The literature on Indian H

·I hope (vi) published has however not thrown adequate light on many of the prominent features sucb as the fall of the Vapi Republic Only the evidence furnished by the Prakrit and Pali literature can enlighten this dark period of history in the present work ap humble effort of supplying this cvidence has been made so as to present elaborately the political as well as cultural conditions of that age Inspite of it being a research work this book will in no way be less interesting tban a novel The present book is one of the chapters of my voluminous treatise titled Agama Aura Tripitaka Eha Anusilia which was written in such a way that each of its chapter can serve as a separate Another chapter of this treatise titled the Contemporanity and the Chronology of Mahavira and Buddha bas already been published by Today and Tomorrow Book Agency New Delhi and has carved great admiration from people of our country as well as abroad I hope publication of this book also will be equally appreciated Translation of such critical works in itself is not an easy task but Muni Mahendra Kumar has accomplished this quite adroitly for which 1 express my hearty congratulations to him MUNI NAGRAJ 30th August 1974 Setbia Sadan Sadulpur (Rajasthan) ·CONTENTS 1 9 10 10 11 12 13 14 Chapter 1 Srenika Bimbisars The First Contacts In the Tripitakas Commencement of Uposatba in the Buddhist Order Soldiers forbidden to be Toitrated Miracle in the Prison Conversion of King Pukkusats Next life of Bimbisåra Contact with Mahăvira Initiation of Princes into th Monastic Order Prophecy Royal Monk Prasaspachandra Follower of Mahavira or Buddha Controversy about the Names Bhimbbisara etc Bimbisara Srenika Father s Dame Queens Princes Chapter II Ajatsatrn Konika Buddhist account Jain description Message of Mahaviras Arrival Arrival of Mahavira at Champa Sermons of Mab vīra Follower of Jainism or Buddhisa? Mother & Longings during Pregnancy 17 18 20 23 30 30 32 32 34 34 36 - 38 39 40 41 43 50

·(vin)
51
51
52
53
54
55
58
Sreaikas Aflection for his Son
Father s Imprisonment
Patricide
Repentance
Comments
His Mother
Difference in Nomenclatures
Mabasilikantaka Battle and Victory over the
Vajjis
The Jain version
Destruction of the Rampart of Varšali
The Buddhist Version
Dissension among the Vajjis
Comments
Death of Kunika
59
60
66
68
70
72

·CHAPTER 1
ŚRENIKA BIMBISÁRA
The king of Magadha in the age of Mahavira
and Buddha was Śrenika Bimbisåra who was the
sixth king in the line of śiśunaga Dynasty' Rijagtha
was his capital city where he ruled from 582 BC
to 544 BC As regards his creed we have it
on the authority of Buddhist sources that he was a
follower of the Buddha but the Jains have claimed
him as a convert to the Nigrantha Order It is
ess ntial therefore to make an effort to present the
relevant evidence on the controversy and come to a
definite conclusion
The First Contacts
The Buddhists hold that Bimbisara $ first visit
to Buddha took pla e immediately after his
renunciation and much before his colightenment
According to the Pali literature Buddha after
having renounced the world went to Räjigsha
When Buddha the young ascetic entered the city of
Rajastha for begging aims thousands of men and
women were attracted by his magnetic personality
Great poet Ašvaghoşa depicting the episode writes
As soon as onc saw Buddha one s eyes got
Tivetted to his cje brons forehead face eyes
Sec for details the author s Contemporaneitt and Chrono
181 of Alakarira ord Buddha Today and Tomorrow $
Book Agency New Delhi 1970 pp 97 98
2 Sec ibid p 106

·2 torso hands feet etc whichever part of the body they perceived 1 In Rajagcha wbile seeking aims Buddha walked with the steady eses minutely observing 1 distance equivalent to the length of a yoke He was silent His gait was slow and regular and his mind was composed king Bimbisara also saw this ascetic spreading divine glory from his palace He was instantly attracted towards him and keenly desired to talk with him He confronted Buddha on Mount Panda (Ratnagiri) near Rujagrha Bimbisara offered Buddha his lingdom and invited him to enjoy the luxuries of the palace Buddha declined to accept anything and preached the disastrous results of indulg nce in carnal plea sures Buddha said I have accepted asceticism not for the sake of royal pleasures but to achieve enlightenment Bimbisara replied "I wish you speedy success I invite you to visit Rajagtha after achieving enlightenment Buddha promised the king to do so 100 went away 1 Birur ou lalatam mukhamikshane ha sapuh karau va charan 20 gatim ra Yaleva yastasya dadarsa tatra fadera fasyatla babandha chaskshih - Ashvaghosha B ddha Char ta tanto X versc 8 2. Alalachaks jugamat adarsi niyrttavag yamtritamand sami, Cla hara Bhshst m satu bhikshina ya nidhara galrani chalam cha chetal -Ibid canto X verse 13 3 Sustantpatta Mahmagga Paraja Sulla Buddha Cha ila canto XI Y 7 ·3 According to the Jain version Srenika s first contact with the Jain religion was through Agatht Munı This meeting was very similar to the meeting described abov Th re was a very beautiful garden known as Mandikukşi full of various types of flow r3 near Rajastha One Srenika the rulur of Magidha made a pleasure excursion to this garden There he saw a saint (nirgrantha) sitting under the shade of 1 tree He looked delicate and acustomed to comfort When the king saw his figure his astonishment at that ascetic s figure Wis very great and unequalled He csclaimud 0 his colour O his figure the loveliness of the noble man o his tranquility O his detachment, o his disregard for pleasures 1 S tting in front of him the king respectfully asked Though a young nobleman you have enter cd the order in an age fit for pleasure you exert yourself as a Sramant will you explain? T're asceuc I was without a protectac The king How is it that there was nobody to protect ope so accomplished as you? I shall be the protector of you O monk enjoy pleasures together with your family and friends for it is a rare chance to b born as a human being The monk You yourself are without a protector O ruler of Magacha how can you protect anybody else? The hug How do you call me unprotected ? What your dulinition of vaprotected O ascetic ? di santu a 19 rnvam a'la aljassa som) a Ah khanti aho murti tho bhoge a samgaia -Uttarall Jalan Sutra chapter XV v 2 English trans tion by Jacobs Sacred Books of th East vol XLV V ·4 The monk There is a town called kusambi where lived my father whose name was Prabhuta dhanasanchaya (meaning very wealthy) who was true to his pame We were a happy family Once in my early youth I was caught with a very severe pain in my eyes and a severe burning fever all over my body The pain was dreadful and unbe arble The best of physicians came to my help but they could not rid me of my pains My fatber would have spent all he possessed for my sake but he could not rid me of my pains hence I say that! am without protection My loving and faithful wife moistened my breast with her tears, not living my side ere- for a moment but she could not rid me of my pains hence I say that I am without protection And the Mahinirgrantha--the great 1scetic urther explained to the king O king thus finding mysulf entirely without protection I sought refuge in religion i took an oath th t if I for once sball get rid of these pains I shall become a houseless monk The next morning my pains had vanished and h nce I took leave of my relations and became a bouseless monk The above dialogue is found with more details 19 the twentieth chapter called Vahaniganthia of the Uttaradi ayana Sutra It may be interesting to note that Monk Anathi also explained to the king about another kind of want of protection He referred to those monks who after being initiated did not adhere to the code of asceticism Impeaching strongly the laxity of chara ter of such persons the sald But there is still another wint of ofect on Olig bear therefore Oking attentively ·5 with concentrated thoughts how som easily discouraged ma go astray after having adopted the code of the Niganthas 1 Such a person is of no value like an empty clench ed fist or like an uncoined false karşapana (colo) just as a piece of glass resembles turquoise in shining but it is worthless for the m n of discern meat so is be who though putting on the garb of a mank do s not prop rly follow the code and though unrestrained pretends to be a restrained (ascutic) doing so he will come to grief for a long (Having adopted the code of Niganthas) He who practises divination from bodily marks and dreams, who indulg & in augury and superstitious rites who gains a siaful living by practising such and other magic tricks will have no refuge at the time (of retribution) He who accepts forbidden alms Viz Auddesikam Te su h food as his b en prepared for giving alms to the Parivrajakas Sramaņas Norgranthas, etc Arikrtam le has been bought for bis sake or Niry pin.lum as he guts regularly (as by right and 1 Imz ha anna vi anglaya n va tam gackitio nihu Sunehi Vuyantha dhaminim faluyant vi laha şivanti ege bahukas dra nQ a-bid V 38 Polle ra mutthi Jala se assure Ajantie kudakahan ane 1a Radhumuni uliyappagase amahagghae hoi ya janaes 1 Aus lalingam sha dharauta isijfhayam ma bahaitta Asantja sam uyalappamane vin ggluzy amigachchhu se churam pi-Ibid w 42 43 3 Jo lakkhanam suvina paumanne minustakoukala Sampagadhe Anheda yjasa ataraſovi na gachchai saranam tammi hale -- ID:t y 45 ·4 The monk There is a town called Kausambi where lived my father whose pame was Prabhata dhanasanchaya (meaning very wealthy) who was truc to bis name We were a happy family Once in my early youth I was caught with a very severe pain in my eyes and 2 severe burning fever all over my body The pain was dreadful and unbe arable The best of physicians came to my help but they could not rid me of my pains My father would have spent all he possessed for my sake but he could not rid me of my pains hence I say that I am without protection My loving and fasthful wile moistened my breast with her tears not living my side even for a moment but she could not rid me of my pains hence I say that I am without protection And the Mahanırgrantha--the great ascetic urther explained to the king Oking thus finding myself entirely without protection I sought refuge in religion i took an oath that if I for once shall get rid of these pains I sball become a houseless monk The next morning my pains had vanished and hence I took leave of my relations and became a houseless monk The above dialogue is found with more details 15 the twentieth chapter called Vahaniganthiya of the Ullaradky ajana Sutra It may be interesting to note that Mool Anāthi also explained to the king about another kind of want of protection H& referred to those monks who after being 10tated did not adherc to the code of asetticism Impcaching strongly the laxity of character of such persons the mork said But there is still another want of nofcct on king hear iherefore Oking attentively

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·6 custom) who like fire devours everything will go to hell from here after having sinned! Thus condemning the so-called lax monks, in the end Anäthi Muni clearly admonishes the king of Magadha thus A wise man who hears this dis course an instruction full of precious wisdom and who deserts every path of the wicked should walk on the road of the great Nirgranthus ! King Sreuka was extremely pleased by hearing Anathis sermon With folded hands expre sing his gratitude to Anäthi Muni (hic king said You have varily explained to me what it is to be mithout protection you have made the best use of human birth you have made a true gain O great sage it is only you who (in true sense can be said to have a protector and relations for you have entered the path of the best Jinas You are the protector of all unprotected beings O ascetic I ask you to forgive me O highly fortunate (monk) ' I sech to be disciplined by you That by asking you I have disturbed your meditation and that I invited you to enjoy pleasures all this you must forgive me 1 Vues an hnagad im n ragam na mumchai kimchi anesani fam Apgev va sa vabhakli bhavitta 10 ci huo gachchhal Aan pa am old 47 2 Sochela a inchan sablos van mom ani sasanam monagu no avejam Margan kesilenashna savam mahaniyatlara rac pahen am - Ibid 31 3 Tatho 14 Senio rara inamidahu ialamjalt Ant lattam jaha bh am s athu me # adamsi am Till am suled t) am khu marussalammant labha sula Ilha ne malesi sanaka ya sabantha a ya jar the shia magar manam ·7 The concluding ycts reads When the lion of hings had thus with the greatest devotion praised the lion of houseless monks he (the king) together with his wives servants and relations became a stausch believers ths religion (of airgranthas) with a pure mind ? There are striking similaritias butween the Jain account of hinz Sreņika s meeting with Anathi Munt and the Buddhist episode of Bimbisara s mecting with Buddha In both the episodes the king of Magadha (a) is cry much impressed by the elegance and rquan imity of the young ascetru (b) offers him the facil ities of carnal pleasures and (c) obtains refusal thereof The sequence of both the scenes forces onc to doubt whether one of the traditions had copied the other Vandikuchchhi garden has been referred to as Maddakuchhi in the Buddhist tradition. Except the above cpisod we do not find a reference to Anitht Muns anywhere else either in the Jain or the Buddhist literature Whether he was a disciple of Mahavfra or laitiated in the order of Parsva 15 also not alluded to anywhere Tani si noho anakarumi sarahhin ang samlara Mam mi te mahabhga' Ichchl ami an sasium Puchchiuna nae whart Jhanartgght) u jo ko m2 ndio ra bha gehim lant servant marisela me -bret w 54 57 Tum baninana 14 Fastho cha arasiham paramal bhaine Suo olo regriyane sabamdhiaro dharmaruratio Vimalenu cheyata -Thru yfix 5 2 D Mahaparinibbana a1 ·00 in this 8 Nor there is any mention of his ever meeting Mahavira Probably these reasons have led Dr Radhakumud Mukherji the historian to conclude that the person referred to as Anıttı episode was none other than Mahavira on the basis of epithet Anagara Siho (tron of the monks) He therefore infers that this meeting of Srenika was with Mahavita himselfWhile such an inter pretation would no doubt increase the historical importan e of the meeting we have no confirmatory evidence to support it On the contrary mention of the Town hausarbi Prabhuta Dhana Sanchaya Merchant (as Anathis father) pain in the eye etc definitely point to an entirely different person The significant difference in the Jain and the Buddhist versions of the Bimbisára s first contact is that while in the Buddhist text Srenika (Bimbisára) m rely invites Buddha to visit Rajagrha on his attaining enlightenment in the Jain scripture he with his family accepts Nirgrantha religion as a result of his contact with Anithi Nirgrantha Anathis description of the other type of Vaprotectedness appears to be hitting out at pseudo moaks to divert the kin, s faith from them It is difficult to coaclude from this description whether any particular sect was the target of his criticisms noz is it clear whether Sreņika was the follower of that sect Whereas bis reference is chiefly to easy going Nirgcanthas it is difficult to say which N:rgranthas had become so much lar is to the easy going monks 101tiated + Ctv li ation p 183 (Bbartiva Vidya Bhawan 1964) 1F ·9 Test in the tradition of Parsva then it is obvions that the time of this cpisode must be after Mahísimas omniscience and before his visit 10 Ragasz because that was the period when the lax routs the Patsya-order held the sway Yo the Tripitakas Ve find scleral clear proofs of hing BS having accepted the Buddhist faith reference is found 15 the Vinay Putoka, stated Buddha visited Rajagtha after option thousands of Jagulast such as Urmia 12 cts King Bımbışāra came to know visited Buddha accompanied with the thousand Brahmans and house banda Magadha Buddha was sojourning met that time He preached to the fronte sermon el ven hundred thous. Mngudbe including Bimbisira za there uncorrupted vision of tratta produced must cease to be white sand accepted the Buddhist fa.com staunch Buddhist Bimbisara os to invite Buddha for discer SC day I have fulfilled all the [? entertained since fong I den crowned as a coronated) La re Buddba visit my capi presence (4) May ! fisten temps May I accept him as es these five aspirations har f Jatilas * ere ascetics *275 TL fakes it 2 Itney r ·10 I invite you and all your monks to be my guests for tomorrow The next day Buddha and his monks accepted the hospitality of the king who serieu them with his own hands and dedicated Veluvana gardens for the use of Buddha and his monks This episode is corroborated by the Kutadanta Sutla of the Digha Mihaya There the Brahmina Kutadapta says to bis advisers and colleague brahmins Why should I not go to visit Sramana Gautma ? Even Srenika Bimbisara the king of Magadha together with his wives sons and minis ters has dedicated his life to the cause of Buddhism In the Sonadanda Sulta Brahmin Sonadanda gives utterance to the sime words on a fitting occasion Commencement of Uposatha in the Buddhist Order Depiction of a number of episodes describing Bimbisara s relations with Buddha and the Buddbist order after accepting Buddhist faith are available Mention is found in the Mala ragga of the Finay Pitaka about the personal' visits of Bimbisara to Buddha on Occasions During one of such visits Bimbtsära proposed Oh Lord ' disciples of other faiths congregate and hold religious discourses on the eighth fourteenth and fifteenth days of the lunar fortnight Why should we not do the same ? Buddha gave his assent to the proposal and thus commenced the custom of upo satha in the Buddhist order Soldiers Forbidden to be Imtiated On another such occasion he entreated Buddha not to waitiate m mbers of the armed forces in the 1bid PP 378 Dgha N ka a 15 pp 111 12 (Nalanda edition) bid 14 P103 a few ·monastic order This was necessary because many soldiers when dispatched for fighting in the front lines sought inttiation as monks through fear of death Buddha gave his assent to this also Once Srenika Bimbisara called the representatives of eighty thousand villages which were ruled by him He taught them political social and economical administration At last he said Whatever I have taught is all mundade For rel gious knowledge you should seek refuge in Baddha Thereafter they all went to Gsdhrakuța Mountain and became followers of Buddha Srenih 7 Bimbssara appointed his royal physician Jivaka Kaumara Bhrtya for the medical care of Buddha and his monastical order Description of his having built monasteries is also available According to the Pelaratthu Althalatha Srenika Bumbisara observed Uposatha every month on the eighth fourteenth and fifteenth days of the fortnight Miracle in the Prison According to the Amita) urdhana Sutra of the Mahayina School during the evening of his life when Srenika Bumbisára was 10 prison Maudgalya yana a chief disciple of Buddha by his miraculous powers used to appear in the prison and preached him religious maxims in fact Bimbisåra desired so and accordingly it happened Vaidehi the wife 1 Tinara Ptaka Alakaragol Mahakhandhaka 2 Vīnasa Pitaka Mahaasgo Chammakhandhaka p 199 3 Toid Challunarga Khuddakarathul han haka = 458 4 Ierse ·12 of Bimbisára was also imprisoned in a separate cell It is also mentioned that on her praying Buddha himself appeared there? According to the Diammapada A thahatha when the Lichchhavis sent Mahall who as a member of Bimbisara s retinue to bg Buddha to visit Vaisilf Bimbisāra did not hims If try to p rsuadc Buddha to do so but when Buddha agreed to go he repaired th“ whole road from Rujagyha to the Gang s-- distance of five leagues--for Buddha to walk upon he crected a rest house at the end of each leagu and spr 3d flowers of five different colours knec deep along the whole way Two parasoles were provided for Buddha and one for each monk The king himself accompanied Buddha in order to look after him offering him fowers and perfume and all the requisi tes throughout the journey which lasted five days Arrived at the river he fastened two boats together decked with flowers and jewels and followed Buddha s boat into the water upto the neck When Buddha had gone the king set up an encampment on the river bank awaiting his return he then cscorted Buddha back to Räjagļhi with similar pomp and ceremony In the Lalltavistara it is mentioned that Buddha and his monastic order werc exempted from ferry charges Conversion of King Pukkusati It has been stated in the commentary of the Dhatuvibhanga Sutta of the vajjhima Nihaja Once 1 SBE Yol XLIV P 166 Dhammapada Alth katha vol 111 np 438 t Die ionary of Pali Proper Names vol II p 288 ·13 some merchants of Takşaśıla came to Bimbisara s court They praised their king Pukkusatı They depicted him to be of the same age and as virtuous as Bimbisars A friendly alliance was thus establi shcu between the two kings through exchange of mess ges Merchants of both the countries were exempted from custom duties mutually Pukkustu presented fivc costly multicoloured shawls Bimbus ir In returo Bimbisura presented a golden plaque joscribed with eulogies or Buddha Eventually Pakkusati came to Rajagrha travelling on foot to visit Buddha and became a Buddhist monk Next Life of Bimbisara The description of life after death of Bimbisara is found in the Ja alasabha Sutta of the Digha Nihasa as under Ananda asked Buddha O Lord ! Since you have described the life after death of everal of your disciples of various nationality it would be fit if you will also des ribe the same of Srenika Bimbisåra who was also a religious and pious king and also your disciple In response to Apanda s request Buddha went 1oto meditation and concentrated his consciousness to know in which state of life Bimbisara was experi cacing happiness or mis ry A celestial laksa revented himself and said "O Lord'1 am Japavasabha and repeated it thrice und asserted l am Bimbisira myself Then Buddha kaew and declared to Ananda that Bimbisára had been born as a Yolsa and wastaned. Januyasabha ·14 The Therigatha mentions the initiation in the Buddhist order of Khema one of the queens of Bimbisara She was ranked by Buddba foremost among the nuns of his order for her great insight IN THE AGAMAS All the above quotations are so clear in them selves that if we were to decide merely on their evidence we would undoubtedly conclude that Srenika Bimbisara was a follower of Buddha However a thorough study of the Jain Agamas furnishes evidence which is even clearer than this Contact with Mabayıra We have already mentioned how Srenika the king of Magadha came into contact with Anathi Nirgrantha and learnt for the first time about the Virgrantha religion His direct contact with Mabayıra and his deep reyerence for and faith in him is vividly depicted in one of the chapters of the Agama Dasasrutaskandla It is stated In those days there was a city named Rajagoba Outside the city were Gunaśıla gardens King Srenika ruled there One day King Srenika while holding court called some of his per onnels and told them Go and thus address the proprietors (managers) of all rest bouses gardens schools abodes temples halls places of distribution of food and water market places lime kilns bazars wood depots factories and workshops sorrounding the city of Rājagtha It is the order of king Bhambhasara that whencver Lord Mahavira arrives in this city you should offer 11 your premises and facilities for lodging etc ·15 and 10torm me immediately about his arrival The personnels carried out his orders One day Lord Mahnvita arrived in Råjagſba and people assembled Proprietors of rest houses etc came to Srenika and said king'To see whom you are so very anxious and whosc name gladens your heart so much he. the Preceptor Tirthankara Omniscient (all perceiving and all knowing) Lord Mahavira has arrived in Rajagsha and stays at Gunasila gardens Greņika was very happy and content to hear this news Getting up from his throne and walking a few paces in the direction of Gunasıla gardens he bowed to Lord Mahavira After having rewarded the messengers he called the heads of his army transport departments etc and ordered them to Keep ready the fourfold retinue and the chariot used for religious purposes Having done this be came to Queen Chelana and saia Dar Visiting the Omniscient Preceptor is a great blessing Let us therefore go and visit Lord Mahavira bow to him revere him welcome him and pay our respects to him Lord Mahavira is blessed consecrated god of gods and omniscient Let us go and worship him Worshipping him would be blessings for us for happiness and welfare in this life the next and all the subsequent cycles of life and in achieving emancipation Hearing this Chelanā became glad and happy Chelană completed her ablution put on clothes and ornaments and rode the chariot side of In due course the

·16
Gunasıla gardens Facing Lord Mahavira Chelana
venerated bim with folded hands inquired about his
well being and bringing Ssenika in front of him
busied herself in tbe worship of Mahavira
Mahavira preached Congregation dispersed
Observing the divine a llluence of Stenika some of the
monks wondered Blessed is Srenika Bhambhasara
to have Chelans a his queen and Magadha 14 his
kingdom If our rusterites are fruitful then we
should enjoy as their fruits such delightful ple3
sures Similarly observing the divine splendour of
the queen some of the nuns too hat the desire to
have similar plcasures
Mahavira by his power of knowledge knew
about these deres of monks and nuns He at once
Ordered the monks to assemble and explained them
the evil consequences of such desires The monks
and ouns repented for having such desires
This reference is a source of information about
deep reverance that Srepika Bhambhasara hnd
towards Mahivua as well as it points to the fact that
this should be the first meciing of Ssenika with
Mahavira Flere it is Chetani who leads Srenjka
to Mahavira and after intraducing him sits for the
audience While Chelana was a follower of Nir
Grantha tradition by birth Srenka on the other
hand was in the beginning a follower of anoiber
th It was by her efforts that Srenika became a
ower of Jainism The fact that Chelana led and

·17 introduced Śrenika to Mabalira supports our ded uction that it was Srenika s first visit to the latter That monks and nuns desired specific rewards for their nasterities after observing Śrenika s and Chelanus grandeur also endorses this fact In the Anuttarovalaidasa Agama another episode 19 described thus King Srenika after having paid his venerations to Lord Mabāvīra at the end of sermon asked O Lord' Who amongst the fourteen thousand monks such as Indrabhūti is the fore most in observing austenities and thus purifying his self? The Lord replied Śrenika! The monk pamed Dhanya is the foremost observer of austerities and purifier of the self King Srenika was very bappy to hear this He went to Mont Dhanya and compl mented him o beloved of gods! Blessed you are Lucky you are Then he came back to Lord Mahivira paid his venerations to him and returned to his palace 1 In the thirteenth chapter of Aajadlammakalao also a description of Śrenika s Visit to Mahivira with full reticue is given Initiation of Princes into the Monastic Order On the occasion of the initiation of Prince Meghakumara Srenika pronounced a cology on the Norgrantha religion thus Nirgrantha religion is true paramount perfect leading to salvation logical and unique To become a monk in such a religion is extremely difficult : Śrenika s another 1 7 Chill para NA +! trhuntature #11 ·18 prince Nandisena was also ordained 10 the order of Mahavira We also find a reference that once Śrenika ango unced in a meeting of his royal famıly knights and ministers If anyone wishes to get initiated by Lord Mahăvira I will not prevent him Inspired by thi apnouncement twenty threc of his princes such as Jall Máyalı etc got initiated by Mahavira' Also thirt en of his queens jcluding Nands Nandumati etc entered into Mahavira s order of nuns Prophecy Once King Srenika was itting near Lord Mahavira in the Samarasarana (the god made place for the sermons of the Terthankara) At that time a man whose body was in advanced stage of faprosy came there bowed and sat down pear the king Just then Lord Mahāvira sneezed and the leper sard Die When Srenika sneezed the leper said Live Prince Abhayakumăra also speezed The leper said Live or die Butcher Kalasaurika sotezed and the leper said Do not live nor die The kiog hearing these absurd words of the leper asked his soldiers to seize hino But when the soldiers made an attempt to capture him he flew up in the air and became invisible Caught by surprise the kiog asked Lord Mahavira about the wonderful epi ode Mahavira $31d The 1 Trisasitsataka pur recharit am book X moto VI Afaharirachat am by Gubachapdra p 334 Aruttaronaladasarga pari) chre ? 10 part I chrs 1 13 7 dator ·19 lup r was not a human being Fle was a deya (god) in disguise and whatever he uttered was not at all absurd He asked me to die for I shall attain emancipation efter death He told you to live be cause after death you will be born in hell He said to Abhayakumara Live or die because he is devoted to righteous life while he lives and w 11 take birth as a god in the Anuttaravimana (the highest category of the gods) after the death When he asked Butcher Katasaurika not to live por to die the significance was that the butcher was devoted to evil while living and would go to the seventh hell (the worst of all hells) after death King Srenska after hearing from Mahavira that hc himself would have to go to hell in the next life was astounded He bowed to Mahavira and asked llow shall I the follower of you Lord Mahavira ! base an existence in hell ? Is it the result of my devotion to thee? Mahivira said to the king No it is not so In past on account of deep interest in hunting you had already acquired the sin (harma) responsible for birth in hell The result of following my path will be that just after the end of your infernal life you will be born again as a human being and just as I am the last (twenty fourth) Tirthankara (Lord) of the pres at locage of twenty four Titthankaras you will become the first named Padmanjbha Tirthankara of the future fineage of twenty four Tirthaskaras Heariog this great pro phecy king Srenska became extremely happy The detailed description of Padmanabha Tit given to the Thanos a Sutra 973693 1 ·20 Srenika at once asked Mahavira Is there any mcans by which I can escape hell ?" Mahavira replied If you make hapili, the Brihmapı give alms chectfully with devotion to sådhus you male Betcher Kalasaurila give up slaughtering even for a day then you would be saved from rebirth in hell not otherwise O hog! King Śreniks at once persuaded kapilā as well as Kalasaurika but both of them refused to do 35 Śrenika said When kapılı was forced to give alms she said I am not giving alnis it is the king who 15 GIVIDg alms Por preventing the butcher from killing the animals the king made to keep him in a dry well and kept him prisoner a day and night but the butcher made five hundred buffalocs out of clay and killed them in fact both the means sug gested by Mahavira were impossible happenings and hence the hell was also unavoidable for Sreņsla Mahavira had only suggested them to enlighten Srenika Royal Monk Prasannachandra The Jain literature is replete with accounts of the dialogues between Mahavira and king Śrepika One of these interesting allusion is in the context of royal monk Prasannachandra Prasannachandra was the king of Potanapura When Mahavira went to Potadapura King Prasan nachandra enlightened by his sermons joined the monks order Once Mahavira accompanied by Tri ast saluka purusa la ifran 59-138 book y canto IX vy ·21 his order of monks went to Rajagpha There monk Prasannachandra took to meditation standing just outside the samavasarana of Lord Mshivira At that time King Srenika accompanied by his full retinue happ nd to pass the site while going to pay his visit to Mahavira One of his generals named Durmukba seeing the royal monk Prasanna chindra was filled with malice towards him He started gossiping with his collegues “This monk is a sham as well as unenlightened He has yoked his son who is still a minor to the burden of the kingdom and himself has pretended to renounce the world His ministers have now conspired with the enemy hing to deprive the boy king of his kingdom When Prasannachandra the royal king stand ing in meditation over heard these words his mind was overcome with anger and hate towards the ministers and the enemies Standing csen 10 meditation posture Prasannachandra reflected that if he were there he would have punished them With such reflections Prasann2, uatranquil from these doubts forgot his monkhood Thinking him self a king, he begin to fight in his mind Meanwhile king Srenika after having raid his respects to Mook Prasannachandra reach Mahavira & Samasarand and after bowing Lord Mahlvira asked him If the royal suge Prasannachandra would die just now while he is cngaged in medits tion where would he tale his rebirth? Vahivira replied He will go to the seventh hell King Śrenika was stunned by the answer to verify that he had hcard properly he ag the same question after a while Mabivira ·counts 22 If Pragannachandra dies just now he would attain the highest category of devas (gods) called Sarvärthasıddha King Srenika was yet more confounded by this double explanation Resolving Srenika s ambiguity Mahavira said You need not get bewildered It is the mental attitude which When you were asking the first ques tron Prasannachandra s mind was engaged in the fight against his ministers etc Due to high noted sity of anger he would have certainly gone to the seventh hell if he would have died then But af the time of your second question state of his mind had totally changed He had recovered bimself from the sinful thinking and again established himself in spiritual meditation by that time sooner had Mabayıra completed his sentence than the god s drums were heard proclaiming that the royal sage Prasanachandra had achieved omnisci ence Srenika rejoiced at glory of the Jain order According to the Chaupannamahapurusa charijami Indra once praised Srenika saying There is none equal to Srenika in religious devotion and faith One of the gods got enraged at this and decided to test Srenska At the end of his test wben he found that Śrenika wa indeed a staunch devotee of the Nirgrantba religion he felt happy pleased with his devotion the god gave Śrenika a gift of a necklace of eighteun strands which attained the histo Tical importance later being the bone of contention NO 1 Taslisalaka purusacha uram book y canto TY 21 50 cf English lanslation by Fleler M Jobnson vol VI PP 230-32 ·23 of the two wars viz Rathamusala and Mahasıla kantaka 1 According to the Digambara tradition of the Jains Mahavira delivered bis first sermon on Mt Vipulachala near Rajagrha on the first day of the dark fortnight of Sravana Srenika king of Magadha was present with his family and fali retinue in the congregession He was the leader of the male lasty while Queen Chelana was the leader of the female laity* Follower of Mabatira or Buddba When ve consider the above proofs provided by the Jaias undoubtedly Srenika emerges as a staunch follower of Mahavira On the other hand if prools given by both the Jains and the Buddhists are con sidered simultaneously and impartially neither of them outweighs the other Although it is difficult to adjudge any particular side to be stronger in proving Greinka as its follower it can undoubtedly be said that a chronological examination of the above proofs provided by both sides would prove many of them to be of later origin that is appended from time to time as legendary literature As for instance Rhys Davids says And so I would submit stands the case also with our present Sutta (the Közadanta Sutta) The whole legend is obvio usly invented ad ho It details are not meant to be taken seriously as historical place The Brahman Kutadanta (pointed tooth) is mentioned nowhere Detailed description follows on PP 59-65 2 Bharatiya Itihasa Eka Drisil D 65 3 Dialogue of the Buddi a part I p 163 1 2 ·24 else and is very likely meant to be rather the hero of a tale than an historical character Edward J Thomas the author of the Life of Buddha commenting on the episode of Bimbisaras first meeting with Buddha observes Here we have anetrlier account whub like the earliest Pål knows nothing of the Bimbisara story ! He further re marks Another indication that the Bimbtsira story is an addition is that in the canonical account Gotams does not reach the Magadha country until after leaving both his teachers: Concluding his comments on the chief events of the six years of austerittes Thomas writes Between the canoni cal account and the story usually told there is a gap of several centuries Lven the canonical story is not contemporary tradition and the first question to ask is not whether the additional stories are histo rical but whether they are as old as canonical account In some cases they contradict it others contradict one another and have the appearance of commentators inventions which have developed differently in different schools This is seco not only in the various elaboration of Buddha s contest with Mara but in different accounts of his medita tion under the rose apple tree his journey to Ryan gpha or Vesili and his first words "The meeting with Bimbisára is not only told variously but is jnserted in the narrative at different places Critical examination of the Jain proofs also renders some of them to be merely legendary It 1 Life of Butho Routledge and Kegan Paul Ltd London Third Edition 1949 p 63 2. Ibid D 68 foot cote 2 The Life of Buddha pp 79 80 ·25 would be rather difficult to distroguish decisively between the real and imagipary proofs whatever they may be After all it is only our speculation on the basis of which we class some to be imaginary Under the circumstances it would be impossible to reach a positive decision by distinguishing bets een reality and imagination The only criterion that can solve this problem decisively is the chronological consideration of Mahavira Buddba and Bimbısıra On the basis of the comparative study of the Agamas and the Tripitakas it is found that Mahavira was born in 599 B C renounced the world in 569 BC achieved omniscience in 557 B C and attained the Viriana in 52' B C wbile Buddha was born in 582 B C renounced the world in 554 B C. achieved enligh tenment 19 547 B C and attained the Nirvana in 502 B C Also the dates of accession and death of Bimbisara are found to be 582 B C and 544 B C respectively! It therefore follows that the period of contemporansity of Bimbisar with omniscient Mabivira is thirteen years, while that of Bimbisara with enlightened Buddha is jus three years And during these three years too Mahavira was living Mahavira sojourned at Rajagſha during his first monsoon after omniscience At the commencement of this sojourn * Srenika accepied samyakana i e formal expres ton of faith in Nirgrantha religion while Abbavakumara etc accepted srajakata 1c faith in Nirgraatha religion together with the lay- 1 For detailed account of the chropological facts see the aathors The Contemporaneity an.) Clronology of Mfahartram and Buddha 2 Tirth part II P 11 ·28 One more proof of Srenika s staunchness in the Nurgraatha religion is that the number of ditiations of his queens and princes in the Buddhist order is quite negligible compared to that of the Jain order We also find evidence of Śrenika being a Jain hereditarily His father is said to have faith (Samyakra) in the religion of Pärava and to have accepted the lay disciples vous! (anuyratas) According to Dr Kashi Prasad Jayasawal the noted historian the ancestors of Srcnika had migrated to Magadha from Kasi It is also believed that it was the same dynasty of Kasi in which Tirathan kara Parsva was born on the basis of this belief it may be concluded that the Jain religion was Srenika s family faith According to the Jain narrative although Śrenuka was a Jain by fimily faith he had relinquished it temporarily during his called on Buddha (Cf Rhys Davids Bu Idhist Initia P 88) duriog a rainy seaso passed in the Rajagtha However tbe Anhalasha of the Angulaira Nihaya tells us that Buddha passed only the second third fourth sescotecata and twentieth rainy season after the colightenment at Rajagrha of the forty six rainy seasons the remaining twenty five were spent a: Sravasti and the last at laisal Theo bow 1it possible that Ajatasatru & accession took place only seven or eight years before Buddha si a a and that he met Buddha only seven or eight years before his Ni vana i Srimatpa svajinadhisa sasanombhojasatp fah Samragda sana pun at mo sofaga y aladi arobi na -T 15astisal ka pu usachar i am book X canto VI v 8 Quoted by Dr JP Jaja in his Bhartna kthasa Eka Disrl D 62 (Bhartiya Jnanapiha Bagaras 1957) :1 P6 ·29 exile in his priocehood It might be that during that period he might have followed the lax Sramanas who were referred to in the course of discussion with Sraman: Anathi It is quite natural that Srcnika whose father and forefathers were Jain should have been also Jain by brith It is undoubtedly true that during the last three years of his life Stenika was in contact with Buddha and his order This relation however does not seems to be more profound than a mere courteous and sympathetic one The above statement is corroborated by the fact that Rijagsha was the chief centre of activities of Mahavira and his order Vahavira himself passed fourteen Jiny seasons there and also often visited it during the other months of the year Also peoplo of Rajagpha were followers of Parsva the preceeding Tirthankara cven betore the Advent of Mohavira If therefore cannot be doubled that Srenika s discipleship was onc of the chief factors in making Ragha the main centre of activities of Mahastra and the Norgrantha (Jan) order It was got Pajuspha but Srivastf which was the centre of activities of Buddha and the Buddhist order There only were situated the Jeta vand of Ansthapındska and the runsrama of Mrigirmata There too was the king Prasenajit one of the fore most followers of Buddha 1 nas there that Buddha sojourned twenty six "rainy scasons while only five at Rajagtha On the other hand $fobky Ira passed only one rainy season ato remarkable that just as Mahavira Śrenika koyum e Tirathaakara .

·30 fcd for Prasenjit to become a Buddha' On the whole it appears that Srenika was the follower af Mahavira and Prascojit has the follower of Buddha Famous historian Dr \ A Smith cypressed the same opinion lle writes He (Srenin) appears to have been a Jaina in religion and sometimes coupled by Jains tradition with Ashoka s grandson Samprati a potable patron of the creed of Mahavira Dr Smith further concludes Being related through his mother to the reigning kings of Videha Magadha and Anga he (Mahavira) was in a position to gain official patronage for his scaching and is recorded 10 have been in personal touch with both Bimbisira and Ajitašatru who seem to have followed his doctrine CONTROVERSY ABOUT THL NAMES Bhimbhisars etc In the Jain canons the names such as Bhambhasira Bhimbhasdra and Bhimbhısära harc been frequently used for BimbisäraThe word Bhambhasira 15 mostly used in the later Anagatavamsa Dictiona y of Pati Prope Va ten vol it 2 The Word History of India p 45 3 Ibid PP SI 4 (a) Sedie bhambhasare -Najahammakahao book 1 chapter XII p 1890 (Surat 1951) (b) Senc bhambhasare Senia bhimbhasare -V aval Sura 11 p 3 119 D 3 119 p. 115 (c) Sedie bhambhisare (Surat 1937) -Thenanza Suite Chapter TX 438 b(Surat 1920- P 174 ·31 Sanskrit and Prakrit Horks The words Bhamblia Bhumbha and Bhimbhí are all synonyms used in the sease of kettle drum (Bkeri)? The episode which brought about this name has been described in several works as follows Once when the princes palace caught fire all the princes fled taking with the various precious things which each considered most valuable Srentka however considering the Acttle drum as the sign of Victory of kings took it with him That is how he Acquired an alias Bhambhasira Vijayendra Suri the famous Jain author consi ders Bhambhasira as the only true form and has tried to prove all others to be incorrect But this does not appear to be proper In fact all these versions are found in the orginal Agamas in several places Even if we accept Vijayendra Suris con tention that words Bhirrbha etc are not synonymous with Bhambha the fact remajas that they have been appended to Srenika Thus they being proper nouns convcy the meaning conferred to them The question of canonical proper pouns to be incorrect does not arise at all Vijayendra Suri corroborates his contention by quoling Tiinanza Commentary- Bhanbha mi dhal ka sa saro Jassa sa Bhambha Abasthana Chinamus section 111 376 Upadeshamala with commentary p. 34 Rshi Afarilal Prakaran p 143 Sh Bharatest ara Blahball Commentary part Ip 22 Avashyaks Chuml yol Il P 159 Palr-Sadio Woharroho pp 194 POT 3 Scniya kemarena pund Jayadhakka kadar ya pavadinim Piupa tasthena tao bhanjyo so bbambbasaro -- Upx" skaala with completary, D3344. Totkaniara Makars, partil FP 6141 1 ·32 1 sarah It appears to be an optical illusion that he has made use of this quotation to prove his contention On the contrary the fact is that in the edition of Tananga Commentary from which bc quotes this line is given, Bhimbhi iti Sa tatha (Bhumbhisarah) ? The original canonical text which has beca commented upon here clealy reads-- Senle raya Bhimbhısare The commentator Sri Abhayadeva Suri also makes it clear in that con text - lera kumratre pradipanake jayadhalla gehantshasita fatah pitra Bhimbhisara utah? Dr Prschel also endorses the form Bhimbhisära Bimbusara According to the Buddhist tradition Srenika has another alias viz Bimbisara Bimbi means gold and because he had golden complexion he was named Bimb sära. According to the Tibetan sources Bumbi was the name of Srenika s mother and therefore he was Bimbisāra The forms Bhimbhısära and Bimbisåra are obst ously very similar to cach other Although their similarity is a matter of rescarch it seems that the same name has been adopted in two forms due to the differences in dialect and pronunciation Srenika The name Srenika (Prakrit Scniya and Palı Senya) is common to both the Jain and the Buddhist traditions in both the traditions however Srenika 1 Published by Aga modaya Samiti Surat 1919 p 461 a Gamnatic De Prakr 1 Sprachen para 201 Udana Allah atha 104 ww Rockbull Life of Buddha p 16 ·33 as generally referred to as Senie Bhimbhısrae and Seniya Bimbisåra' respectively in both the etymological interpretation of the word Srenika is almost similar According to the Jain sources because he established Srenis (i e different classes of artisans) he was named Srenika 1 According to the Buddhist sources he was called Srenila since he was proclaimed lord of cighteen Stenis (classes) of artisans in both the traditions the numb-r of Srenis is eighteen * Even the names of the Srenis are almost similar The Jain canon Jambudivapannatti describes in great details the eighteen classes of artisans comprising nine Naru and nine Karu . But the Buddhist sources do not furnish the names of these Srenis either in formly or systematically Although the names given in Vahaastu® are very much similar to those found in the Jambudhapannath, their number has been increased to thirty Dr R C Majumdar has compiled twenty seven names of Srentes calling them from various sources It is clear that he has not cated to look up the Jambudırdpannatti otherwise be 1 Sremth hay all srenika magadheshwarah - Ablidhana Chintamant with the Author s Commentary marta handa ver o 376 2 Saputrasadasasu soni va afarilah atosva srenyo bimbisara ni khatah - Vinna Pitaka Gilgit Manuscript Jarnt adhapanna??? Taksasalara II Jalaka Arthakatha Afugapak khajataka na 538 4 Kumbhara Pattaella suyapakata suyakata ya Gandhavya kasavage malabara Kachchhakara Tamboliza ya ce navappayara ya narua bhania Aba nam paraprayara karuavanne pavakkhami Chanongatu jumtap:laga ganichhu kam teya Sivagt guara bhillaga dhivara vannai atthada a 6 Yol III p 113 and rp 442 43 لبا 1, 5 chbimpaya ?

·would have no occasion to write that it is difficult to know what these eighteen Srences are 'Some Buddhist Commentators (such as Buddhaghoşa and Dhammapala) explain Seniya as meaning "possesed of a large army (Sena) or belonging to Sediya gorra Father s Name As per the Swetumber tradition of the Jains Srenika's father s pame was Prasenyit. The Uttarapuranat of the Digambara tradition on the other hand gives his father s Dame as hünika which IS obviously incorrect Digambara Acharya Harışena in his work Brharharhakosa(story 55) men tions Srenika s father s name as Upaśrenika. It is also mentioned that Upaśrenika banished Srenika from his kindom and appointed Srenika s step brother Chilatı as his successor Chilatı however failed to administer state affairs properly Hence the ministers dethroned him and made Srenika the king Chilät, then renounced the world and be came a Jain ascetic Srimad Bhagaval Purana calls Srenika as Vidhiszra and his father as Kşetrajña Elsewhere bis father s pames are given as Bhattiya Mahapadma Hemajit kşetroja Ksetproja etc Queens The Jain works give names of twenty five queens 1 Corpo ale Life in Ancient Ind a vol II p 18 2 Dictionary of Pali Prope Names vol II PP. 89 1284 3 Isastusalaka pe rutachantram bk canto vi verse T 4 74/418 Tarorastenka raja 6. Dr Kamta Pra ad Jan Some Jalna Kings and If Toes p 12 (Jain Mitra Mandal Delhi 1941) 1211 Rajchaudiu y Poli cal History of Ancient India 5 ·Names of thirteen queens-Nandi ste, 2L queens-Kali Sukali etc. are found 13 the most dadasao They were all initiated by Malik: Šrenika s demise We have seen Oll be mentioned as the principal queco 1 th Day Akhandha There appears in the Sun Colorado name of a queen Apatagandha whoch is cot s ru known The Najadhammakarat grues dota. cription of Queen Dhārını of Srenika. According to the Vinay Poraka King BITSL had five hundred wives Aphysician Jr. Bhitya cured Bimbisjra of fistula *** con anointing pleased the king oder 2 ornaments of the five hundred mogen It cannot be ascertained whether two more women were Grenika s queens. tradition mentions Losalades TSL Lig Prasenjit as Bimbisára $ che q3-1, 5- Teceived as dowry a village for the Lab Karsapana as revenue Queen KESI of Madra country She was process marty Ultimately she was enlightened 2.redb, Buddha. Padmavall a courte.tacts asso believed to be Srenika s wife . Arritasur dhyana Sutra a reference is formed insan as a queen of Biobrsära Tk las 224 b. With Bhas a part I p 17 2 Ch I aph 8 (14) 3 Mfahaagga 8115 Jataka 2-403 Dictionary of tto tong Names 5 Therigatha Aishakatha 139-10 6 Therfgatha 31 32 7 Sacred Books of the East your tim?, tu 1 4 _86 ·36 of the princes Buddhist versions about the queens of Bimbisira are disparate It seems that Bimbisara had maay wives and the tradition with which these queens were mainly connected has referred to them in its Morks It is also possible that some of the queens might have been referred to in both the traditions under different names Priaces Prince Kuníka (Ajitasatru) was heir apparent to Śrenika The Buddhist tradition refers to some Abhayakumára is mentioned as the son of a courtesan queen Padmavati ? Another son of Bimbisara born to Courtesan Ambapult was Vimal Kondañña who later became a Buddhist mod? Silava is also mentioned as Bimbisara > son His brother Ajatasatru wished to kill him but failed owing to Sulavà s destiny Later on Silava became a monk and also an urhat: Another son of Bimbisura was Jayasena In the Jain tradition an elaborate description of many princes beside Kunika is to be found The Anutlaroidsary as gives an account of the following ten princes (1) Jälı (2) Mayalı (3) Uvayalı (4) Purimsena (5) Värisena (6) Dihadanta (7) Latha danta (8) Vehalla (9) Vebayasa ard (10) Abbaya kumāra Out of these the first seven were the sous of Queen Dhatini Veballa and Vehāvasa of Queen 1 Therigatha 31 32 2 Theragalla Althakatha 64 Theragatha 608-619 4 Vajjhima Nikaya Atthakatha 2193_ Navaram satta dharini sua vel alla rehasa chellanac Abhavassa nanafam ra) agile na are sen je raya nanda deri - Anutfrova atya va ga I 3

·Chelană and Abhayakumara of Queen Nanda The
same canon in the context of another event mentions
the following thirteen princes (1) Dihasena (2)
Mahasena (3) Latthadanta (4) Gudbadanta (5)
Suddhadanta (6) Halla (7) Duma (8) Dumasena (9)
Mahadumasepa (10) Siha (11) Suhasena (12) Maha
sihasepa and (13) Punnasena In the Nirayavalıya the
following ten princes are mentioned to be the sans
of Queen hali Queen Sukalt and other queens
(1) Kalakumara (2) Sukalakumara (3) Mahakala
kumara (4) Kanhakumara (5) Sukanbakumara (»
Mahakanhakumara (7) Virakanhakumăra (8)
Ramakanhakumara (9) Senakanhakumara (10)
Mabasenakanhakumāra The two princes - Megha
kumara and Nandışena? are renowned in the Jain
traditions
The Jain canons do not merely mention the
names of these princes but also furnish their detas
fed life sketches in proper context Out of these
princes halakumara and other nine were killed in
Mahasılakantaka wars and while the remaining ones
were nitiated as monks
1
Yaradhammolahao chapter I
2 Trisastisalaha purusacharitram 1086
3 Description of this war is given 10 the next chapter

·CHAPTER 11
AJĀTASATRU KŪNIKA
In both the Buddhist and the Jain traditions
Könika (Ajátaśatru) enjoys an equally important
place Both the traditions consider him as their
follower and have their own grounds for such
belief
Baddhist Accoont
According to the Buddhist tradition the meeting
between Ajatasatru and Buddha alluded to in the
Somannaphala Sutta of the Digha Nikaya was the
first one In the meeting he became a devotee of
Buddha his religion and order 1 Another instance
of Ajäta{atru s devotion towards Buddha is found
in his building a great stupa over Buddha s ashes
When Buddha s ashes were being distributed
Anthsatru sent a message to the Mallas of Kusinara
saying Buddha was a ksatriya I am also a Asatria
I must also get a share of his ashes On the advice
of Brahamin Drona he got a share and built a stupa
thereon
According to the Samannaphala Sutta, on the
night of Kartık Purnimai (full moonday) Ajātašatru
1 Esaham
bhante bhagvantam sa anam pari chhamı
dhammam cha bhikkhu sangham cha Upasakar man
bhag a dha et i ajfatasse panupetam saranam garam
-Dila Nilaa 1216 p 75 (Walanda edition)
Pr Rabula Sankrtyayana Buddhacharya p 509
2

·39 came to know of Buddha from his state physician Jivaka Kaumara Bhftya and immediately he visited Buddha with his five bundred queens tiding on five hundred clephants It is difficult to say when Ajátaśatru had his first interview with Mahavira Available records of his interviews with Mahavira indicate only old acquaintance and deep devotion Jain Description The first Upanga Vyasar throws light primarily on the relations of kunika with Mahavira Here 15 also given a fine description of his capital Champa nagari and the administration of his kingdom Elucidating the devotion of Künska towards Mahāvıra it states that he had appointed an infor mation officer (Pra rfil Vaduha) who received a high salary His duty was to keep him abreast of Mahavira s everyday activities Under him he had everal workers who were also highly paid Through them the information Officer used to receive everyday news of Mahavira and conveyed the same to unika The description of the advent of Mahavira to Champinagar and kunika s devotion towards him in the Uraral Sutra is very vivid and inspiring Had it been the subject of the review of the research scholars like Samannaphala Sulla it would have been cqually significant The fact is that the resc arch mide on the Agamas is not so copious as that on the Tripitalas If this res arch were undertaken Tassaram konla554 ranno ekke passe vulakave pittle bba a 20 Paritti gue bhaza:20 faddasiam paritim niveal Tassa am pu Isassa balase ante puresa dinna bhatti bharra Seana bhagavas pavitts ana batas do taldevasiam parittim Alvedenti ·40 many important issues would have received definite and decisive solutions The Tripitakas are not so joformative about Ajátaśatru (kunika) as are the Agamas Massage of Mahavira s arrival On hearing the news of Mahavira s arrival in the suburbs of Champanagari with his 14000 monks and 36000 nuns the information officer was very much pleased and happy After taking a bath he put on an auspicious dress and adorned himself with very light but very precious ornaments He then proceeded to the State ass mbly of kunika the son of Bimbısara through the Champinagarı With his greetings for the king s victory he spoke Beloved of the gods! Sramana Lord Mahavira whom you wish to pay respects whose very glimpse is most pleasing to your heart and is invigorating for you and whose name and clan is a source of great happiness to your honour touring from village to village has reached the suburbs of Champanagari and is about to arrive at Pärna Bhadra Chaitya May this news be pleasing to you Könika son of Bimbisāra was very happy to hear this message from the information officer His eyes and face became bright and radiant He at once got up from his throne and took off his sandals All the five signs of royalty were cast Having taken Ekasanka Urtarasanga (the traditional posture of paying homage) with folded bands he walked seven or eight paces forward in 1 Sword crown the royal umbrella saoduits and the chamara (a sort of dapper made up of wild cow s tail used for flappicg flies away also a symbol of kingship) ·41 the direction of Mahavira He drew in his left foot Similarly he moved his right foot down to the ground He bowed down to the ground thrice and then rising a little folded his hands in reverence Touching his forehead with the palm of his hand he greeted Mahavira with namotthunam (eulogy) and said My warmest respects to Sramana Lord Mahavia who is the pioneer a Tirthankara and desirous of attaioing salvation, is my religious teacher and preceptor From here I worsbip Lord Mahåvira who takes notice of me from there i Having tbus worshipped and paid homage to Lord Mahavira Kunika re ascended the throne He awarded 108 000 silver coins to the information officer and ordered Inform me again when Lord Mahavira graces Champi with his visit and arrives ar the Purna Bhadra Chaitya Arrival of Mabasira at Champa Radiated by a thousand rays the sun rose in the sky In the delightful atmosphere of the morning Lord Mabayıra arrived at Champa and stayed in the Purga Bhadra Chaitya Assumibg an appro priate position he took to inspiring his soul with self restraint and austere living All round and throughout the Champinagari there was a univer sal talk Śramana Lord Mabavira has come over | Namoatthanam samanassa bhagasao Mahan trassa adigar assa tuhangarrassa - java sempaslukanass mama dham mayoriyassa dhammaradesagassa vundami nam bhagvantam tarrhagas am Dia passat me me se) bhagaram tatilagee the gayam tikattu randai namamsai - Uraval (Aupapatika) Sutra Sutra 12 ·42 here and is staying at Pärna Bhadra Chaitya Even the hearing of his name and clan is highly benefi What to speak of getting his holy glimpse Beloved of the gods ! let us all go and pay our respectful homage to Lord Mabavira It will be highly fruitful and bring happiness to us in this world and hereafter Thereafter people bathed adorned themselves with beautiful dresses and ornaments and precious garlands of pearls Some rode on horse backs some on elephants and some seated 10 palanquins and a considerable number on foot set out for visi ting Lord Mahavira The information officer gave this pleasant news to Künika The king rewarded him with a gift of 12 50 000 silver coins hūnika son of Bimbisara called for the chief officer of the army and ordered Decorate the Hastiratna elephant Arrange to get the army consisting of four divisions (horses eleph ants chariots and infantry) ready Keep chariots ready for the chief queen Subhadra, and other queens etc to ride in Cleanse City Chanipa inside and outside Decorate the streets and highways Prcparc platforms for the spectators at different sites I shall go to worship and rever Lord Mahavira 1 There s no word Silver 1n the original text but tradı tonally it is beli sed that a universal monarch s gift is of tuelve and a half crore golden coins a Vasudeva s of tu el cand a hair lac golden coins and a regional king & of twelve and a half fac silver cojos Cr U avar Sara (Hindi translation) D 133 (Saila sa Midhya Pradesh 1963) ·43 All preparations were made in accordance with the king s orders The king rode on the Hastiratna Queen Subhadra and other queens got into chariots Thus the king with his great glory of the army proceeded to visit Lord Mahăvira! After driving through the central part of Champa City the king reached the vicinity of Purna Bhadra Chaitya The king from a distance saw Lord Mahavira s insignia of Tirthankara and left the Ilasturataa He then cast aside all the five signs of royalty and came before Lord Mahavira Having acquired the five essentials be paid his homage and then sat down worshipping the Lord with mental vocal und physical reverence Sermons of Mabavira The Lord delivered sermons to the audience in Ardha Magadhı dialect There exists universe non universe soul matter bondage salvation virtue vicc attraction prevention and effacement anger vanity deceit greed etc There also exist desising from violence falsehood stealing, coition cts All affirmations rest in existence while all negations are with non existence Good acts result in good while evil ones result in bad Soul con fronts with virtue and vice Soul passes through th cycle of birth and duath There are two kinds of religion one for the saints and the other for the bouse holders The former consists of renouncing the worldly attachments and abstaining from vio lence falsehood etc while the latter prescribes the thelye Viz five Anuratas three Guararas* Consult the lasai Sure for the de ailed descripts huosta segar show and matching 1 ·44 and four Siksarratas 1 The assembly dispersed after attending the sermon The king alco got up and paying his homage thus said Lord your Nigrantha preachings (i c tenets of the Jain religion) are profound emphatic comprehensive and matchless While preaching religion you bave preached calmness while cıplaining calmaess you have explained prudence and so also non indulgence while discoursing about noa indul genc you bave preached for non committing sinful deeds There is no other Brahmans or Sramana who can preach religion so well what to speal of anything more than this Submitting so the king returned to wherefrom hc came? Follower of Jainism or Buddhism ? On comparative study of the Samannaphala Sutta and the chapter of thc Uvarai Sutra the latter one is found to be more proved and impressive in the Samannaplala Suria the only evidence of Ajatasatru being a follower of Buddha is the state ment that o God take me in thy shelter as thy fold handed worshipper from to day in the chapter of the Uraias to appointment of informa tion officer kings getting off from the throne his saluting with Nammothunam (the Jain tradition of Paying reference) and meeting with devotion arc quite secure proofs of his being a follower of Lord Mahavira The king s assertion that there is no For d tails consult Uvasaga lasao (ED NA Gore Pooni 1953) 2 Nathi nam anne kei sa nane ja muhan ra je rrisam thammam malkhittae Kimanga puna etio u tarataram - Uradi Sutra Sutra 23 Based on the Uran al Sutra 1 ·145 Brāhamana or śramana who could preach such religion as you did fully confirms and uneqoro cally establishes his faith in the Nirgraotha religion It appears that Ajatasatru s submission to Buddha was just a formal thing But never does it seem likely that in fact he ever became a follower of Buddba King Ajatasateu had only once met Buddha, whereas he kad often visited Mahivira? Not only this the king had even attended the religi ous discourses of Sudharma Swami the successor of Mahavira" Dr Smith writes Both the Buddhists and the Jainas claimed him as one of themselves The Jaina claim appears to be acil founded. According to Dr Radha Kumud Aſukherjee Ajatasatru was a follower of Mahavira in the days of Buddha and Mahavira. He further states that As usual the Jains give both Ajátasatru and Udāıbhadda a good character presumably for their faith in Jainism the reason why their character is blackened by the Buddhist There are many more reasons for Ajátašatru not being a follower of Buddha such as-his votimacy 1 Rhys Davids Ba ldhist India f 88 2. Thananga Commentary 4-3 3 Parisista Pana canto It w 15 54 VA Smith Oxford story of India Second edition Oxford 1923 P SI 5 Hindi Colation pp 190-1 (Bhartiya Vidya Bhavitha Bombay 1964) 6 or ·46 with Devadatta a rebel disciple of Buddha comity with Vajs a favourite clan of Buddha his battle against Prasenjit a staunch devotee and follower of Buddha The Buddhist tradition looks on him as a patrı cide while the Jain regards him as most humble to his father after the repentance for his bad deed These references tend to show Ajatašatru s distance from the former tradition and nearness to the latter Buddha s disregard for Ajataśatru is clearly sur mised from the fact that after the king had heard the discourses on Samannaphala and gone Buddha addressed his disciples so The king does not have good thinking He is an unfortunate king Had he not murdered his religious minded ſtaher he could have attained in his very present state religious insights With reference to Devadatta Buddha remarked Monks he keeps friendship and lives and remains in contact with Magadharaja Ajataſatru who is an evil man Once Buddha was giving a discourse to K10g Bimbisara in the royal palace The child Ajätaſartu was seated in Bimbisara s lap Bimbisāra was not very attentive to the lessons and was often caring to foodle Ajātaśatru Then Buddha drew Bimbisitas attention and barrated an anecdote of the substance 1 Digha Nikava Santannaphala Sulla 2 thana Sutta (Ilindi Edition) p 26 Senaprasang chapter It question 237 Digha Nil aja Samannaphala Sutta Vinaya Pake Chullayagga Sanghabhedakal ban thala 7 ·(bathing in four sweet Fiquds) and informed him Even then Ajatasattu fl sto a trance as be heard the news Twist agiin he was made to bathe in the Chatur Madina and then only he regarded consciousness and expressed deep regrets > Accord ing to another traditios Vilmister Vassakara made 1 Jatakarthahasha Thasa Jawa 238 2 Dhamnapada Andabaka part III 10 which he tried to compart2 de moch attached to him but he star * Ajátaśatru deputed es va lasatara to Buddha for desired concorsal: la fact this was nothing but 2 to know about some secrets of vory 1.3 -atru been a follower of Buddha, be fouki DL ve played such a deceitful trick It might be coalested that Ajatasathu s firmness in Buddhism is clearly cipressed by the episode in which he got killed 500 ezats (Jain monks) believed to be the murderers of Maudgalyayana the chief disciple of Bordb1 But this is only mentioned in the Afbakathi (commentary) and thus has no greater importance than being merely a heresay There are some more narrations in the Atthakathas such as following --Who should inform Ajätaſatru of Buddha s death and how this was a problem for his siosters They thought that the pews should be so conveyed as Dot to shock the kiog s heart Pr tending to cure the effects of a bad dream they art.bg da Chatur Wadhu Snand of Buddha s Ninsons in that eavironment 3 Dhammapata thelaba no P 66ff ·48 Buddhas death known to Ajatašatru by showing him the pictorial biography of Buddha from birth to Ninang: These events attribute to Ajätasatru s devotion for Buddha But since these narrations have been taken from the later works they cannot be taken as authentic ones Devadatta s disciple Upaka the son of Mindikā after having discussions with Buddha came to Ajatasatru and condemned Buddha But Ajatašatru got enraged and asked him to get away: The Atthakatha makes further addition that Ajatasatru got Upaka turned out by his servants with neck grip. This also is not a proof of Ajatašatro being a follower of Buddha A wise man deprecates those who speak low and unmangerly of others Had Ajatasatru bcen a devotee of Buddha Upaka would pot have dared to go him and defile Buddha It was only because he took Ajatašatru to be his muster Devadatta s well wisher that he dared to do so There are certain references available in the later works which point to Ajātasatru s antagonisms to Buddhism According to the Avadanašataka King Bimbusara built a stupa on Buddha s nails and hairs during Buddha s life time Ladies of the harem used to worship this stupa with incences flowers etc Ajatasatru put a ban on thi worship immediately after his accession to the throne When Srimati a lady of the barem stiff worshipped the stupe she was awarded death penalty According to Theragatha Atthakatha 1 Encyclopa dia of Buddhism p 320 2 Anguttara Nikava 4-8 188 Ency lopaed a of Budith S P 319 Avada asharala 54 ·49 Ajātašatru even tried to get murdered his younger brother Silava who later on became a Buddhist monk! Thes, anecdotes do not support the contuotror that Azatašatru was a follower of Buddhism bot on the contrary they tend to prove that he was an antagonist of Buddhism Nevertheless they do not carry much significance Well known scholar of Buddhism Dr TW Rhus Davids clearly expre ses his views that "At the close of the discourse the king is stated to h.ve openly taken the Buddha as his guide in future and to have given expression to the remorse, he fult at the murder of his father But it is also distinct! stated that he was not converted There is co evidence that he really after the moment whma bu heart was touched continued to follow the Buddhas teaching He never so far as we knox Warted again either upon member of his order to discuss ethical matters, and we hear of no matersal support given by bin to the order during the Buddha s life tim the Buddha or upon 2DY We are told however that after the Buddhas death he asked (on the ground that be luce the Buddha was hşatriya) for a portion of the rel.cs that he obtained them and built a stupe or burial mound over them And thou,h th oldest autho rity says nothing about if younger works state that on the convocation of the First Council at Rajagtha, shortly after the decease it was the king ubo provided and prepared that hall at th tatrance to the Theragatha Artholoha golha 609.19 1 ·50 Sattapannı cave where the rehearsal of the doctrice took place He may well have thus showed favour to the Buddhists without at all belonging to their party He would only in so doing be following the usual habit so characteristic of Indian monarchs of patronage towards all schools! Mother & Longings during Pregnancy The description of Kunika s birth and his revolt against his father is almost identical in both the traditions We find this description in the Jain canon Nirayaralia and Digha Nikaja Arthalatha of the Buddhists Both the traditions name his father Srenika (Bimbisára) His mothers name was Chellană according to the Jain tradition and Kosaladevi according to the Buddhists The Jains state that his mother on the day of conception saw a lion in a dream but the Buddhists do not mention anything about it According to the Jain tradition the mother longed during pregnancy to eat the fried and baled meat of King Srenika s beart muscles and drink winc According to the Buddhists she longed only to drink the blood from the king s arms Both the traditions state that the king fulfiled these longings According to the Jain tradition Abhaya Rumära slyly so manouvered that the king & heart muscle was taken out and given to her but in fact it was not even touched The Duddhists state that the kibgs arm blood was extracted by a doctor and the mothers lodging fulfilled The queen later felt aggrieved of ·$1 this incident and even attempted to destroy the embryo in the womb According to the Buddhist this she attempted to do as the astrologers had pr. dicted the would be child to be a marderer oft father The Jains state that this she attempted out of her own thinking as to what could be expecta ed of one who even while in the womb damad his father s heart. Srenika & Affection for bis Son According to the Jain tradition, Ch 1'az. 15 queen mother threw away the child on a slabs.com after its birth There a cock bit his little finger Tfinger bled No sooner did the king come to koon about this he out of affection, felt azgreved 25? then quickly came to the spot Picking cp th-31 he brought him to the queen and cured the firger by sucking the blood from the wound Th- Badih tradition gives the following account of 14 hang the child was born the kings ID3St.I apprebe ing that she might kill it took away - Later after some time the child was restore to the queen who under the impact of her biberly br for the sop willingly nourished hm. Orec Ajatašatru developed an abscess os s Siszer The servants took the weeping cold to the Essz 10 the court The king took the finger tas month. The abscess bled out The kiag ost of t.salestion for the son did not spit out the swallowed it. Father s Imprisonment The Jain account of Køpikas plat against er says that Kunika being a3 by ous for ps but ·52 throne made connivance witn his brothers Putting his father into prison he himself occupied the throne According to the Buddhist tradition it was Devadatta who instigated Ajatašatru for acquiring the throne and so he imprisoned his father in the hot house Patricide According to Jain tradition Kurika on a cere monial day went to his mother Chellana for salut ing her feet The mother did not accept his salutations on being asked about the reason for her refusal to accept his salutations the mother narrated the episod regarding Srenika s filial affection for his son and rebuked him for his ſoul deeds it swayed Kuníka s heart with love for his father Having lamented for his misdeed he at once took up a chisel and set out to cut the chains to free his father On seeing him conie Srenika Apticipating of his imminent murder preferred to commit suicide He ostantly took a deadly poison Talapura and ended his life The Buddhist tradition narrates that none else was allowed entry into the hot house where Bimbisāra was imprisoned except Kosaladew the mother queen Ajatsatru wanted to starve the king to death at the instance of Devadatta who forbade the killing of father with weipons hosaladevi under the pretext of seeing the king used to carry meals concealed under her taps and gave it to the king knowing of this Ajatasatru ordered his servant Do no let my rretter go with covered laps Thakostaner norrunn harmoni.

·53 10 her head dress When this too was fo brdu she carried the meals concealed in her golier so gear On being prohibited for this 100 the can used to go to the king after takin, bath in kot so wat r and then sni atiog her body with the fuu sweet liquids The Frog licked her body and to himsell alive for a few days Ajarasatru £21.dy stopped her visiting the king Ther to kong it by walking about in his cell meditatirz WELI Ajatasatru observed that the king 1.Sar ho called the barbers and ordered Co open the feet of my father the ling with a #e37 ene them with salt and oil and roast them on th Eber wood coals The barburs did this 20 the In died Repentance Both the traditions speak of Könika 6 at the death of Srenika Accordio to the Jam tradition Kaņika had a'resdy refered as the king s death for his misdeeds cal anaz a host tis father s filial lose from hs wether Se 7+ y father dead he fell done of the carth as timmung trec cut by a chopper files. Regaring coast, ness after a couple of hours, be Entsly wore an! esclaimed Oh! What & siret an Illow ifreligious and doer of ficted deeds. III imprisoned with chains my godly father it in because of me that kem Śren.kz has & ed. Belg grief stricken by the last afla restigelt Rajagtha and res de ma Chapasa_uff id met it the capital of Magi*a3 ·According to the Buddhist tradition a sou was born to Ajatašatru'on the day of Bimbisåra s death Messengers delivered a written message about hay ing a son 10 bis hands The king felt overjoyed with affection and filial love Even his boves and marrons were seized Lof happiness The joy he experienced at the birth of his son made him realise something of affection his own father must have felt for him Immediately be ordered his servants to set free his father Messengers also handed over to him the death news (of Bimbisira On reading the news of his father s death he screamed and ran to his mother and asked Did my father love me? The mother darrated the episode of sucking the finger Then he became all the more grief torn and repented for his deeds Comments Although the details un the episodes of dream Jongings finger wound Imprisonment etc in the Darratives of two traditions vary there exists much similarity from the basic point of view The difference in the episodical versions is not upnatural Every major incident even at the time of its happenning gets currency in diverse forros and versions The more so when there is a lapse of time The Jain cannon Nirsanahia is believed to have been compiled before the beginntog of Vikram era (56 B C) while Autahathas are regarded to have been written in the 5th century of Vikram era ? It may well be a I PE Dalsukha Malavania Asara 1 ga la Jaina Da sana Sanmati Gyana Pitha Agra 1966 p 29 2 Dhiksu Dharmaraisbsta Adorjo Buddtoghost Wah bodhr Satha Sarnatha Varanası 1996 P 7 ·55 cause of this difference In all the traditions episodic matters getting transmitted by verbal versions are compiled in written forms only after a time gap of centuries The Buddhist narration about the king 3 murder empatbically exposes the cruelty of Agatasatru while the Jains present it in a quite moderate way The Buddhist version of cuttiog the feet putting salt and roasting them appears to be much inhuman while according to the Jains Srepila suffered only imprisonment with no tortures like starving etc Even death is stated to be the outcome of suicide On the contrary Ajalasatru is accused of particide as per the Buddhist tradition All these facts tend to prove that Ajatasatru was a follower of Jainism His Mother Both traditions give differeat names for Kunika s mother According to the Jatakas Kosaladevi was the daughter of Mahäkosala the king of Kosala Te sister of Prasenajit the king of LosalaOn the occasion of her marriage a village from the Kast state was given as a dowry After Bimbisara s murder Prasenajit took back that village There was a war and after one reverse Prasenajit was victorious Taking Ajataśatru as his sisters s son he spared him alive concluded a treaty married his daughter Vajira to him and gave the same village in dowry? In Samyutta Nikaya Ajatašatru has been mentioned as a son of Prasenajit s sister and also as 1 Jotaka edited by Favsboli yol ID p 121 2 Jalaka Athakatha oo 249 233 ·56 Vedelupatta 1 These names do not reconcile with each other Here Buddhagoşa has taken the meaning of 1 edeht and Pandita and not s ihr princess of Videha Kingdom The fact is that Chellana (mentioned in the Jain tradition, being 1 daughter of Chetak the chief of Vatsa! Republic was Vedeh Prasenajit s sister kosaladuvi could be a step-mother of Ajitasatru According to the Tıbutan tradition and the Amitayurthyana Suurak the name of Ajatasatru s mother was Tedehi Vason and also as she was a princess of the Videba State & The use of the word Vadeha with this interpretation is found in abundance elsewhere too Lord Mahavira has beun called Videha Vidchadinne idehajachche Since Lord Mahavira was born in Videha hc was called ledeht his mother too was born in Videha kingdom so she was idehadalt atamaja and be ng the noblest among the Vedehis he has been called idehajatja? The great poet Bhasa in his drama Swapna sasi adatta has called king Udayana as Videbaputra because his mother was a princess of Videha Sam ut a N hasa 3/4 ? Fedeliputtott sedeh ti pani alhhachana n eta pand tuhl Saputto di altho --Samitta Nikara Anthakarha vol 1 p 120 3 Rockhill L fe of Ba Idha p 61 4 SBE vol XLIX p 166 5 Rockhill Life of Buddha 63 6 Aalsa Swt a 110 7 SBE vol VXI ? 256 Vasantakumara Chattopa dh ya Kalpa Sutra (Bengalı edition) 27 The H n lu Calzation (part II) P 199 (Bhartiya Vidya Bhavan Bombay 1961 1 ·57 Lingdom According to the Jain tradition Chellapi (mother of kunska) und Mfgivati mother of Udayana were real sisters being the daughters of King Chețaha of Vaišall' Lord Mahavras mother Trisala was the sister of kuig Cheraka" There the epithets such as Videnadina or tidehapurra are most natural and intelligible Even in the Jun canons Kupika has been called as videhaputra According to Mr Rhys Dands King Bimbisara had two queens one kosaladew sister of hing Prasenajit the second one Videha Princess und Ajitasatru was the son of this Videha Princess $ According to the Althalatha while hing Bimbistra was in prison in thu hot house Queen Kosaladevi waited upon him In Encyclopaedia of Buddhism the name of the waiting queen is stated 5 Khema and she is said to be the royal princess of Kosala kingdom But this obviously appears to be in crror Khuma truly belonged to Madra Desa. It seems that in place of kosal.devi the damc of Khemı has been mentioned erroneously in the Tibetan tradition and the Anitaj urdhana Sutra the name of the waiting queen has been mentioned as Vaid lu Wasvi who was the daughter of Vatsalis Commander Sinha? Dr Radh Kumud Mulherjee writes that Vaidehi Vasvi can 1 Avasaka chual part It P 164 Ibral part 1 p 244 3 Bhagwan Sitra Sataka 7 vad saka 9 p 576 4 Buddhist Intiap 3 3 Encidire dia of Bidhism 316 6 Therişarka Atrhakatha 139-43 1 Rocktill fear Ruta ·58 be identified with Chellana · From these diversities in the Buddhist tradition nothing more is inferred than that Ajatašatru was the son of princess of Videha and so he was called Vedchiputra It is not understandable why Acharya Buddhaghoşa had been nourishing the wrong impression in interpret ing the word Vedeh as Pandita and Ajatšatru as the son of kosaladevi the princess of Kosala Difference in Nomenclatures There is a difference regarding the name and title in both the traditions The Jains have all through named in Kunika while the Buddhists bave called him Ajatašatru Even in the Upanishadas? and Puranass the name of Ajatašatru has been used Thus the factual position is that Könika is the real name and Ajatasatru is an epitheti name Some time the title or the epithetic name enjoys more popularity than the real name Such as Vardhamana was the original name and Mahavira an epithet but in practice Mahavira has been more popular In the general history of India only the name of Ajutasatru is current The name of Ajatašatru Kunska is found engraved on an edict at the Mathura s museum In fact this appears to be his full name The word Ajatašatru Lunika sbould be used in the modern literary works as this would be more expressive and correct I ndu Cilizat on (part II) P 181 2 Dialogu s of Buddha vot II D 78 Jasa Pura a chapter 99 sloka 319 Matsya Purana chapter 271 sloka 9 Journal of Bihar and Orissa Research Society yo! V part IV pp 350-31 3 ·59 The word Ajatašatru is interpreted in {WO formos One interpretation is Na jatah ſatrur yasya- One wbose enemy is not even born 1 and the other interpretation is Ajato(a)pı satruh a father enemy even before birth: The latter interpretation is made by Acharya Buddbagbosa and it is in itself quite consistent but surely not natural Kúrika was an exalted and brave king quered many unconquerable enemies Thus the cputhetic title Ajatasatru appears to be more expressive of his valour and glory rather than of a reprorch The Game Kanika is derived from the word kuni which means a whit low Kunika means bearer of a whit low 3 Acharya Hem chandra says- Rudhavranapi så tasya kunitābbavdangulik Tatah sapamśuramanaih $0(a)bbyaśchiyat Kinikah In the Alaszaka Churni Kanika has also been named Asokachandra but it is rarely used Mabasilskantala Battle and Victory over the Vajis A historial cvent from the life of Ajatašatru according to the Jain tenents 1s Mahasıläkantaka battle and in the Buddhist tradition this has been named as Victory over Valjis Both traditions 1 Dialogues of Bullha vol ! p 78 2 Digha Nikaya Anthakarha 1 113 3 Aple s Sanskrit English Dictionary vol p 580 4 Trisasilsalakapurusa sharira, canto Y sarga 6 shloka309 3 Asoga and chanda utti asogachandurti namam cha se katam fartha Ja kukkuda kpichchhenam kanamgull Friddia Ikkumatiya sa wa pounati se kuniga jata tahe te d'arro khchum, kalam namam kantort! sha Churn yol 1 p 187 ·60 differ from each other regarding the cause paitern and results of the battle but both agree about the Victory of Magadha over the Vaishal Republic Both Mahavira and Buddha were present at the time of this battle Both have answered questions concerning this war The description of this battle in both the traditions is most fascinating and expressive of the contemporary politics The Jain version is prominently available in the Bhagwatt Sutra Nirja aliya Sutra and Alasyala Churnt while the Buddhist description is available in the Vala porinnsana Sutia of the Digha Nikaza and its Arthakatha The Jala Version After his father s death kunika transferred his capital to Champanagari and sent for all his ten brothers halikumira etc He then divided the kingdom army wealth etc into cleven parts and gave them their portion Kunika had two real brothers (sons of Chellan 1) named Halla and Vihalla King Srenika during his life time gave Chem bis two special things the Sechanaka elephant and a god given eigbteen stringed necklace ? The version however is d screpant in different books The Mingalia test narrates the whol episode in context of thalla only whereas the Ni vavaha Commentary the Bhagari Conm nay and the Bha ateshvara Bahubali Commentary mention bozh-Halla and Vihalla-n this contert The Anuttare a arya Text stics Vihalla agd ebayasa as the sons of Queen Chcllant and Halla as the son of Queen Dharm whereas te commentaries on the Araalia as w Il as Bhagrant mention Hal a ard halla as the sons of Queen Chellana The whole topic is a subject of research ? It is said that the Sechunaka elephant and the god given Decklace were equal in value to Shrenika s whole king dom of Aanaha Chini D 167 ·61 Riding on his elephant Sechanaka Vihalla kumára alongwith his harem party used to go every day to the banks of the Ganges for water sports His enjoyments and lust gave rise to 1 talk in the town that Viballa humara and not kūnika was really enjoying the grandeur of the kingdom These talks reached Kunika s queen Padmavati She thought "What is this royal dignity to me if I do not have the Sechanaka elephant and the divine necklace ? Ste expressed her feelings to kunika With her repeated e trcmftes hupika was compelled to uemand the cl phant and the necklace from his brothers He clied Halla and Yihalla and said Hand over the necklace and the elephant to me They replied Our father has given these things exc'usively to us How can we give them up ? Kuņika got enraged at his reply Halla and Vihalla on getting an opportunity carried the necklace elephant and the harem to their maternal grand father Chetala in Yanal Kanika came to know about this He sent bis eratssary to king Chefaka and asked him to return the necklace and the elephant alongwith 11alla and Vihalla to Champanagari Chetaka The necklace and the elepbant belong to Halla and Vihalla They have sought my asylum and I would not return them If my grand son Könika the son of King Srepika and Chellana would give half of his kingdom to Halla and Vihalla I can manage to get him the necklace and the elephant honka again sent his ambassador and $31d Halla rad Vihalla have taken away the necklace and the elephant without my permission Both these things belong to our State Magadha Chețaka retorned the ambassador with a negative reply ·02 ambassador reported all the details to Küņika who got enraged Out of excitement his lips started quivering eyes reddeged and forchead wrinkled lo anger he ordered the ambassador to go for the third time and said I give you a writtca letter In this is written Return the elephant and the necklace or get ready to fight Proceed to Chetaka s assembly and kick his throne Deliver this letter into his hands with the edge of a spearhead The emissary complied Chețaka got angry with the contents of the letter and the etiquette of the emissary in agony he said to the ambassador 1 ar prepared far war Let Kunika come soon 1 wait for him Chețaka s aides caught hold of the ambassador by the neck and turn him out from the assembly Kuqika heard all thrs from the ambassa dor He summoned his ten brothers Kalıkūmara etc and said to them Go to your states and come back here prepared with your armies I shall fight with King Chețaka All the princes went to their states and came back accompanied by their own three thousand of each elephants horses chariots and three crores of foot soldiers Kuņika too provided his elephants, horses chariots three thousand each and three crores of infantry men Thus, Künika with a great force of thirty three thousand each of elephants horses and chariots and thirty three crores of foot soldiers came to Yaišali King Chetaka too summoned his eighteen con federate Republican kings of Kaſi and Kosala pine being the Mallakis and nide the Lichchavis Seeking their advice he said to them, Kunika, the son of Chellanå the queen of King Stenika my grand son has come to fight for the necklace and the elephant ·63 Should we all fight with him or surrender to bim? All the kings said, Surrender pot we shall fight With this decision they all went to their respec tive kingdoms and each returned with his own three thousand clephants, three thousand horses three thousand chariots and three crores of foot soldiers Chetaka bimself got prepared with an equal number of his army Chetaka marched into the battle-field with 57 000 each of clephants horses, chariots and 57 crores of foot soldiers King Chetaka was a devotee of Mabăvira Hc had taken the twelve vows of a Jain devotee In addition he had his own special vow I will not shoot more than one arrow a day His arrow was an unfailing one one which never missed the target On the first day of the fight Külikuma came as th commander in chief from Ajitaſatru s side He put his forces in an eagle order King Chetaka organised his army in & cart-order There was fierce fighting King Chetaka using bis unfailiog arrow killed Kalikumara Similarly every day each of the other dine brothers came forward as the chief commander and was killed by the unfailiog arrow of King Chetaka At that time Mahavira was present in Champa City Kau etc the ten queens-mothers of the ten dead princes--asked Mabavīra questions pertaining to the battle Mahavira told them the details of the death of princes etc The quccns were so over whelmed that they got initiated in his order 1 Kuņika fasted for three days continuously then worshipped the gods gods Sakrendra Nuryosaliya Sutra with commentary p 6a (Surat ** 1 ·64 Chamarendra They appeared With their help the first days Mab.silakantaka battle was planned Könika came to the battle field sell protected with an impenctrable thunder bolt resistant armour made by Sakrendra so that Chejaka s unfailing arrow could not kill him A fierce fight took place even a stone a straw or a feather hurled by konika s army struck upon Chețaka s army as a heavy rock in a day s battle eighty four lac men were killed On the second day there was a battle of chariots The automatic chariot made by sod Chamarendra wrought havoc with its hammer moving Ibout in the midst of the army throughout the day striking in a day ninety sit lac men were killed Chetak? with nine Mallakies and mine Lichchhavis the eighteen republican lings of hass and hosala suffered defeat and king hunika was victorious ? Destrucsion of the Rampart of Vaisalı After the defeat King Chetala retreated into his city and shut the gate of the rampart kunika failed in breaking the rampart and laid a seize of the city One day there was an oracle When Sramana Külavalaka? will be enamoured by the prostitute Mágadhika king Ashokchandra (kunika) 1 Bhagwati Sura Sataka 7 Uddeshaka 9 Sutra 301 7 Saint Kutavalaka did his penance at the bank of the river Due to the influenc of his penance the river changed its course to some extent hence he was called Rulavala ka (Lstaradhana Sutra Lak him allabhas Visita (Gujrati edulon with translation) Almedabad 1935 parti p 8) ·65 shall capture Vaišlli city ! Kuinka traced out kulavalaki agd also sent for Migadhika Magadhika disguised herself as a lady devotee and coamoured Kolavalaka with herself Külavalaka 10 disguise of an astrologer reached Vaišali city with great difficulty He came to loow that the city was being protected under the influence of Munisu vrata Swami tope People asked bim how the danger from the enemy could be averted Then he replied The enemy will not retreat from here un less this tope breaks People began to disminti the tope The army of KÜnika retreated for a while because Kanika was so instructed previously by the astrologer When the people of Vaisalt saw the army of Kunika retreating they were convinced of the astrologer s prediction and hence they destroyed the whole tope As soon as the whole tope broke Kupika abruptly attached and destroyed the ramparts of Vaist* Halia and Viballa ran away with the necklace and the elephant in order to escape from the enemy There was a hidden fire in the ditch of the rampart Sechaaaka the elephant had known it with its clair Yojant knowledge It refused to proceed on when forced to go ahead it took Halla and Vibalia off and Itself entered the fire It died and for its good deeds was re born in the first heaven The god gifted neck face was picked up by the gods Sa andevi (goddess of the Jain order) took filla and Vihalla to Lord . 1 Smman jaha kulavala magahan ganiam ramissa Raj 1 a aso achandae yesalin nyarim gahissae -1514 p 10 old p 11 2 ·66 Mabavira where they were initiated as mooks 10 the Jainz order hing Cetaka took to a lonely place and fasted unto death attaining auspicious birth for his good thoughts The Buddhist Version According to the Buddhist tradition there was a mine of jewels in a mountain near a city on the Ganges' There was an agreement between Ajatasatru and Lichchhavis to share these jewels equally Ajátaśatru went on postponing bis atteo dance for collection of his share Lichchhavis alone used to take away all the jewels in Ajätasatru s absence Ajátaśatru was then deprived of his share This happened so many times Ajutašatru was enraged and thought A fight against the Lichchh avian Republic is difficult as their blows never fail But come what may I will annihilate the great prosperity of the Vallis I will destory them He sent for his Prime Minister Brahmana Vassa kära and said Go to Lord Buddha convey to him my intention and seek his advice Report back to me his reply & At that time Lord Buddha was staying on the Gędba kūta hillock Vassakāra came there and enquired about his good health on behalf of Ajatasatru and conveyed to him Ajātasatru s message Then Lord Buddha narrated seven unavoidable rules of the Vajis – Bharleswara Bahubali brsti pp 100-101 2 Acharya Bhiksu Bhiksu Grantha Ratnakara part II p 8 3 According to Buddhacharje valuable perfumed & ods were unloaded scar the mountain (pag 484) 4 Digha Nikaya Anhakatha (S mangalavslasın!) part IIP 326 BC Law Buddhaghosa pili The Hindu Chill tron P 187 5 Digha Nikaya Mahapariaman Sutsa 2/3/16 1 ·67 (1) Plenary gathering-1 e there is cent per cent attcadance in their assembly meetings (2) Yajjis sit with complete unanimity in their council they rise unanimously and act uai tedly On the sounding of the clarion bugle they attend the call even though they are engaged in taking meals or wear ing the ornaments or dressing themselves (3) The Vallis implement their decisions with complete unanimity They do not make unconstitutional things constitutional nor do they transgress the constitution (4) The Vajjis honour the old revere them respect and worship them (5) The Vajjis do not violate the chastity of the noble ladies nor do they compel noble girls to marry (6) The Vallis have regards for places of worship outside or inside their tow. They do not disregard their decorum (7) The Vajis give religious protection to Arhats so that Arhats may continue com ing to their town in future and those already present with them may live there comfor tably So long as these sevea unavoidable rules are observed they will prosper and suffer no loss. 1 fold ·68 Dissension among the Vajlis Vassakära again came to Ajätasatru and repor According to Buddha thc Vapes are uncon querable but they can be won over with bribery and disudion The king asked the minister How to sow disunion ? Vassahara sand Tomorrow please mention about the Vajsis in the assembly I shall speak in their favour and shall send a gift for the Valjes Punish me for this by cxpelling me out of your king dom with a shaven head I shall go saying I have built your ramparts defensive trenches I know the weak points thereof Call me not Vassalára iſ i fail to set you right soon The next day all that happened These talks reached the vagis also Some people sand This is a fraud let Vassakāra not come accross the Ganges But many said The event that has happened is very much in our favour Ajatašatru used to take ad vice from Vassakara He is intelligent Why should we not make use of him? He is now an enemy of our enemy and therefore an honoured friend of ours With this basic idea they appointed Vassakāra as the Prime Minister in the Republic In a few days he became influential there He started to create differences amongst the Vapis Maoy Lichchhavis used to assemble and Vassakara would take one of them aside and speak to bum in confidcoce Do you till fields ? Yes I do By yoking a pair of bullocks ? Yes by yoking a pair of bullocks ·69 Another Lichchhavi would take the above men ttoned Lichchhavi into seclusion and ask What did the Prime Minister say? He would repeat the whole thing but the other Lichchhavi would not believe that the Prime Minister might have indulged in such an ordinary talk He would severe his relations with him saying You do not trust me you are not telling the truth Sometime Vassakara would ask another Lichchhavi What vegetables were cooked in your house? The same thing would again occur He would say to some Licbchhavi in seclusion You are very poor To some Lichchha Vi he would say You are sery timid On being asked who told him so he would reply Such and such Lichchhavi has spoken so Within a few days there developed so much of distrust and dissension among the Lichchhavis that when Vassakāra arranged to sound the clarion for the assembly not a single Lichchhavı turned up Thus he became sure that it was very easy to conquer the Values He secretly invited Ajatasatru for an attack Ajátaśatru set out with his army A bugle blew in Vaišali Come on let us go and prevent the enemy from crossing the Ganges None turned up Another bugle was sounded Come on let us not allow the enemy to enter the city and close the gates to check the enemy None came forward on hearing the bugle but ironically they would say We are poor we are coward how can we fight? Those who are rich and brave shall fight. Ajátaśatru entered the city through the open gates ruined Vaišali and retojned 1 not ong to the Mahapariniviana Susta, ya Ankak at ha part II P $23 ·70 Prime Ministers of Ajitaśatru-Sunidha and Vassakära founded Patliputra City on the baoks of the Ganges for protection from the Vis When it was being built Buddha also came there by chance and dined there on the invitation of Sunidha and Vassakara He praised Patliputra when there was 1 talk about it and gave three causes of its ruia--fire water and mutual dissension According to Buddha Sunidha and Vassakara founded the city in consultation with Traj (strin a gods Comtrents Both the traditions in their own ways have given full details of the conquest and destruction of Varšalt The reasons and the pattern of war are completely different in both the traditions Jain tradition depicts Chetaka as the head of the Lichchhavis The Buddhist tradition puts only the Vayt Sangha (Lichchhavi Republic) as the opponent Certain references in the jain tradition such as konika s and Chețaka s armies being thirty three crore and fifty seven crore in number respec tively the help from Sakra and Asurendra gods one crore and eighty lac army causualties in only two days of war the oracle in regard to kulavalak? the defeat of the Lichchhavis by destruction of the tope etc appear to be exaggeration The description in the Buddhist tradition appears to be simpler yet more comprehensive On the one hand there is a mention of the Jewel mine as the cnuse of the battle while in the other the precious divine necklace is stated to be the reason for this war There is thus a virtual similanty The arrow of Chetaka has. been described as an unfailing one in the Jaio !

·71
tradition The Darration about in the Buddhist
tradition that none of their (Vajiganas ) strokes
failed is again indicative of a similarity
The Jain tradition attributes the defence of the
city to the influence of the tope Buddha says So
long as the Vajis respect the topes inside and out
side the city they will prospcr and suffer no harm
The Buddhist tradition does not give so syste
matic an account of the belligerants as the Jain
trad tion has provided The Buddhist tradition
does not even casually refer to Chetaka nipe Malla
kies and nige Lichchhavis and the eighteen Repub
lıcan kings Both the traditions acknowledge the
use of minoeuvering for the conquest of the
Vaisait
According to the Jain tradition the battle is
stated to have been fought in two parts
i Aa open battle for a fortni_ht
2 Destruction of the famparts
The latter even scems to have taken considerable
time According to Dr Radha Kumud Mukherjet
this period can be taken as a minimum of 16 years
Accordiog to the Buddhist tradinon Vassakära sta
yed 10 Varsāli for three years and sowed dissensions
and disunity among the Lichchhuvis All this
shows that the Buddhist tradit107 gives merely the
posterior description of the war
Kunika s Queens and Son
The names of the three qucens of

·72 given in the Jaina tradition as Padmavati Dhåriqit and Subhadra 3 According to the Alasyaha Churnt kunika married eight princesses: but no categori cal mention is made therein about them The name of kunika s queen given in the Buddhist tradition 15 Vajira She was the daughter of king Prasenajit of Kosala The name of Kunika s son given in the Jain tradition is Udayı while in the Buddhist tradition it is stated to be Udayıbhadra The Jajn tradition states Udáyi to be born of Queen Padma vati while in Buddhist tradition he is said to be the son of Queen Vajira but there arises a contradiction about his being the son of Vajira for according to the Buddhist tradition Udiyıbhadra was born on the day King Śrenika dieds while the marriage of Vajira with kunika took place after the death of * ing Bimbisara Death of Kunska Ajatašatru kunika s death is narrated in a var ying manner in both the traditions The Jain tradition states Lunika asked Mahavir? Where are the monarchs (Chakravartis) born after death? The answer was The man dying as a Chakravarti 15 reborn in the seventh helt 1 Tassa nam kunijassa ranno pau naas namam deri -Ninaal ja Si tra (Ed PL Vaidya) p 4 2 Tassa nam kunisassa ranno Dharini namam deri - Uaral Sutra with Commentary 3 Ibid sutra 33 p 144 4 Avasky aha Chu ni vol 11 167 5 Acharya Buddhagbosba Santangalar la ini parl! p 137 Jalaka Atthakotha part IV 343 Encyclopaedia of Buddhism D 317 1 ·73 Where shall I go after death? You will go to the sixth hell Am I not a Chakravarti ? No you are not This made húnika ambitious of becoming a Chakravart He got fourteen artificial jewels cons tructed He set out for a universal victory A god stopped him in Timisara care and said Only a monarch (Chakravarti) can enter this cave and twche monarchs (Chakravartis) have alre dy done $0 hunila said "am the thirteenth Chakravarti The god got angry on this impossibi lity and he burnt Kunila to d ath then and there! The Buddhist tradition states that Kuniks was kill ed by his son Udayıbhadra opt of ambition for the thrope 1 Both the tradit ops are unanimous about Kanika going to hell after death The game of the hell mentioned in the Jain tradition is Tamah Prabha wbereas in the Buddhist tradition it is called Loha Kumbhly a hell Jainism holds that there are seven bclls in all while Buddhism numbers them to be Thananga Sutra Yrtti Alatraka Churni (vol II) pr 176 177 2 Maharamsa 4-1 3 Digha N kaya Atthalatha part I PP 37 38 4 Ralnaprabha tamahpreha sal uprabna pankaprabha thumaprabha tanahprabha rahatamatprabha (tamahtamahprabha) - Bhagwati Sutra shatakaf uddeshaka 5 5 Sanjeera kalasutra sanghata Jalargurava de fa pana patopana thakatha part v pp 266-271 1 ·74 eight According to the Buddhist tradition Ajatasatru after passing several transmigrations will attain salvation in the life of Vistavı Buddha : Narrations about kunika s previous births are available in both the traditions and their details differ but on basic considerations these have intere sting similarities Both represent the nuclear theme that Srenika had killed Kūnika in one of his previ ous births In the Di yavadana (67) in place of Jalaraurava we find raurea ard in place of di un araurana ne find maha rau gia Ia Sanyulia Mshaya Angutiara Nikara and Surla Nipata the names of the ten heils are givca as Avsuda Nrras tuda Araa Atara Alaha kumuda Sogandhika Uppala I unda ika Paduma (-Samutra Nikaya 6/1/10 An uttara Mikasa (PTS) part p 173 Sutta pata Maha agga Lolol ja Sutta 3/56) According to the commentator ite e are not the names of the hells, but are the caſes of the periods of living in the hells in the Jaina Agamas also such time sales hase teen gi en For example sce Bhagwall S tra sataha 6 uddesaha 7 In the Buddhist literature another list of five hells is given (Majjhima Nikara De adatta S tro) In Jatakas some other names are given - Lohakumbhi Nirora is also mentioned therein (Jataka Athakatiwa part II1 p 2 part y p969 Suita Nipata Althokarha part 1 p 59) 1 Dlesiona y of Pall proper Names vol I p 35 Tor Ja o description see Niryaval ya Siara with Ghasi lalu Maharaja s Sunderbodhini Tika pp 1.9 133 and for Buddhist description sce Jataka Atthakotha Sankicl cha Jalala no 530 ·75 BIBLIOGRAPHY Ongoal Jalaa Sources 1 Anuttaroyaviyadasanga Sutra (Jaina Canon) With Abhayadeva Saris Commentary Atman anda Jaina Sabha Bhavanagar 1921 2 Antagadadasanga Sutra (Jaina Canon) With Abhayadeva Suns Commentary Jaida Dharma Prasaraka Sabha Bhavnagar 1933 3 Arasyaka Churn! (2 Volumes) Jinadasa Gani Rishabhadeva kesharimal faina Swetambara Sanstha Ratlam 1928 4 Aupapatika (Uratal) Sutra (Jaina Canon) With Abhayadeva Saris Commentary Devachanda Lalbha: Pustakoddhāra Fund Surat, 1937 5 Bhagvati Satra (Jaina Canon) With Abhaya deva Súris Commentary Rishabhadevaji Jaina Swetambara Sanstha Ratlam 1937 6 Bharteswara Bahubali (2 Volumes) Subhasila Gant Devachand Lalbhās Jaiba Pustakodhara Fund Surat 1932 Dashashrutaskandha (Jaina Canon) Ed and Trans Atmacacoaji Maharaja Sastramāla Lahore 1936 8 Jarubudiya Pannati Sutra (Jaina Canon) Shantichandra Gani s Commentary (2 Volumes) Devachanda Lálbhai Pustakodhära Fund Surat 1920 9 Jaatadharmakathanga Sutra (Jaida Canon) With Abhayadeva Suris Commentary Edombor Acharya Chandra Sagara Sûri Si Ciutya Pracharaka Samiti Sura* inest 7 ·76 halpa Sutra (Jajaa Canon) Sarabhi Manual Nawab Ahemadībad 1941 Kalpa Sutra (Bengali Translation) Trans by Di Basant Kumar Chattopadhyaya Calcutta University Calcutta 12 Mahavira Chariyam 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hasyapa Pih Prakashana Mandala Navaalandı Mahavihara Nalanda Bihår Rajya 1960 2 1 Y ·78 0 Aradana Shatakam (Bauddha Sapskrit Grantha Tali) Ed Dr PL Vaidya Mithili Vidyapitha Darbhang: 1958 Anguttara Nikaya Allbakatha (Marorathportal) Acharya Buddhaghoşa Ed Herman Kopp Palt Text Society London 32 Buddhacharlia (With Hindi Translation) (2 Parts) Ašvaghoşa Cd and Translation by Sürya Narayana Chaudhari Sanskrit Bhavan, hathotia Distt Purania Bihár 1946-56 33 Dbammspada Atthakatha (5 volumes) Acharyi Buddhaghosa Ed HC Norman Pali Text Society London 1906 15 34 Dighaalkaya Atthakatha (Sumangalavitasin) (3 volumes) Acharya Buddhagboşa Palt Text Society London 1886-1932 35 Digha Nikaya Pall (Tripitaka) (3 volumes) Ed Bhikṣu Jaadisa kasyapa Pali Prakashana Mandala Nava Nalanda Mabavıhara Nilandi, Bihar 1958 36 Gilgit Manuscripts (Visaya Vasta) (Buddhist Sanskrit Text) (3 Volumes) [d Dr Nalınaksha Datta Prof D M Bhattacharya and Vidya varıdhi Pt Shiva Nath Sharma Shrinagar Kashmir 1942 37 Jatakatthakatha (7 volumes) Acharya Buddha ghoşa Ed y Fausboll London 1877 1887 38 Jataka (Hindi Translation) (6 volumes) Bhadata Ananda Kausiyayana Hindi Sabitya Sammelana Prayag 1956 39 Lalitavistara (Buddhist Sanskrit Text) Ed Dr PL Vaidya Mith:13 Vidyapitha Darbhangå 1958 ·79 40 Mabaramsa (Ceylonese Pal: Text) Ed Geiger Pali Text Society London 1912 41 Maharasta (Buddhist Saoskrit Text) (5 volu mes) Ed Senart Paris 1881 1897 42 Majjhima Nikaja Attbakatba (Papanchasudani) (5 volumes) Acharya Buddhaghoşa Ed I B Horner Oxford University Press for Pali Text Society London 1922 1938 43 Majbici Nikaya Pali (Tripitaka) (3 volumes) Ed Bhiksu Jagadisa haśyapa Pali Prakashana Mandala Nava Nalanda Mahāvihāra Naland, Bihar 1958 44 Samyatta Nikaya Atthalatha (Śaratthapakasını) Acharya Buddhaghoşa Ed F L Woodward Palı Text Society London 1929 37 45 Samyatta Nikaya Palı (Tripitaka) (4 volumes) Ed Bhiksu Jagadiśa Kaśyapa Pali Prakasana Mandala Naya Nalanda Mahavibar Nalanda Bibat 1956 46 Sutia Nipata Pali (Tripitaka) (Khuddaka Nikiya Vol 1) Ed Bhiksu Jagadiśa Kaśyapa Pali Prakashina Mandala Nava Nalanda Mahāvihira Nalanda Bihar 1959 Theragatha Attbakatha (Paramatthadıpani) Acbărya Dhammapăla Ed FL Woodward Luzac & Co Palı Text Society London 1896 48 Theragatha Pali (Tripitaka) (Khuddaka Nikaya Vol II) Ed Bhiksu Jagadisa Kaśyapa Palu Prakashana Mandala Nålandı, 1959 49 Theragatha Attha katha (Paramatthadipaan) (2 volumes) Acharya Dhammapala Ed É.- Woodward Luzac & Co, for Pali Text Lomlag 1940 56 ·80 50 Therigatha Pali (i npıçaka) (Khuddaka Nikaya Vol II) Bhikṣu Jagadisa Kasyapa Palt Praka śbana Mandala Nalipda 1959 51 Udana Atthakaths (Paramatthadipani) Acharya Dhammapala Palı Text Society London 1926 52 jaaya Pitaka Pali (Tripitake) (5 volumes) Ed Bhiksu Jagadisa Kasyapa Nalanda 1956 BOOKS IN ENGLISH $3 Buddhist Tegends (English Translation of Dhammapada Aſthakatha) (3 volumes) Tr LW Burlinghame Harward Oriental Series Harward University 1921 54 Buddhist Mabayana Texts (English Translation of Amıtayurdhyan Sutra and other Mahayana Sutras) Tr F Max Muller and J Takasuku SB E series vol XLIX Oxford 1894 55 Dialogues of the Buddha (Eng Translation of Digha Nikaya)(3 volumes) Tr T W Rhys Davids and CAF Rhys Davids Sacred Books of the Buddhists Series vol 11 III IV Oxford London 1899 1921 Mahavamsa (Eng Translation) Tr W Geiger assisted by Mabel Haynes Bode Pal Text Society London 1912 57 Matarastu (Eng Translation) (3 volumes) Tr J J Jones Luzac & Co London 1952 56 OTHER SOURCES Abhidhana Chintamani Namsmala with Authors commentary Acharya Hemachandra Ed Vija yadharma Suti Yasovijaya Jaina Granthamala Benaras and Bhavanagar 1915 59 Acharya Raddhaghosa Bhikshu Dharmaraksta Mahabodhı Sabha Sarnath Varanası 1956 ·81 - 60 Agama Yoga ha Jajna Darsapa Dalsukh Mal vadja Sadmatt Sninapeetha Agt3 61 Bbarntlyal Idbasa Eka Drsti Dr Jyoti Prashad J210 Bhartiya Jnippcctha Benaras 1957 62 Bhagrat Perana Gecta Press, Gorakhpur 63 Bbilsa Grantha Ratoalara Acharya Bhikshu Sam Smetamber Terapanthi Mabasabha, Calcutta 1961 64 Buddbacharya Rahul Sapkrityayana Shuv Prasad Gupta Seva Upayao hashi 1932 63 Buddbaghosa B C Law Calcutta 66 Raddhist Iadia T W Rhys Davids T Fisher Unwin London 1903 67 Contemporaneity and Chroology of Mahavira and Buddha Muos Shrs Nagraj Today and Tomorrow Book Agency harol Bagh New Delhi 3 1970 68 Corporate Life to Ancient India Dr RC Majurndar Calcutta 1918 69 Dictionary of Palt Propet Nimes Dr O P Malalasekera Pall Text Society London 1969 70 Encyclopaedia of Buddhism Dr GP Malala sckera Government of Ceylon 1963 71 Crammetik Der Pralrit Sprachen Richard Pischet Strassburg, 1900 72 Hipdu Civilization Radha Kumud Mukherjee Bharauiya Vidya Bhavas Bombay 1966 79 Journal of Bibar kad Onisa Research Society Patna Bihar 74 Life of Redska 10d Early Histoy of his Order Isthed from Tihat Work - -

·82
Rockhill Trubaer s Oriental series London
1907
75 Life of Buddha E J Thomas Routledge and
Kegan Paul Pvt Ltd London 1956
76 Matsya Purana Ed Nandlal Mora Calcutta
1959
77 Oxford History of India V A Smith Oxford,
1923
78 Pacasaddamahangayo BT Seth Prakrit Granth
Parishad Varanası 1963 (Second Edition)
79 Political History of Ancient Iodia HC Raycha
udharı, Calcutta University 1953 (Sixth Ed)
Practical Sanskrit English Dictionary (3 vols )
Prin VS Apte Prasad Prakashan Poona
1957
Some Jain hings & Heroes Dr Kamta Prasad
Jain Jain Mitra Mandal Eta (UP) 1941
82 Tirtbankara Mahavira (2 Parts) Vijayendra Suri
Yasodharma Mandır Bombay 1960

·- Anuttarovavidası 17 Á 60n Avašyaha Chürat 53,600 650 INDEX Abhayakumara 18 19 25 36 37 0 Abhidh uachistamat: 330. Agamas 14 ff 39 74n Ajatašatru (kunika) 34 36 38|L. Ajatasatru Buddhist Accruat of 38 49 Ajntasatry Jain Account of 19 f Ajatašatru s queen 43 72 1 Ajatasatru s faith 44 T Ajataſatru & birth 50 Ajatasatru s sons 72 ff Ajata$atru s death 72 Ambapätı 36 Amitayurdhyana Sutra 11,35 36 Apacira 8 Ananda 13 Anguttara Nikiya 480, 742 Astagadadansága 18a, Anuttaravimana 19 Anuvrata 43 Aprtabandha 35 Apte 59n Arhat 9 67 Aşvaghoşa 1 20 Afthakathas 54 57 Ašokachandra 59 Asurendra 64 70 Avadanaşataka 48 422 ·84 Bhagvau Sūtra 60 60n 640 730 740 Bhagvatt Sutra Comncotary 60n Bhambhasira 14 16 Bharateswar Bahubalı Vaitti 60n 66n Bhasa 56 Bhattiya 34 Bhikshu Acharyı 66n Bimbisara 1 f 52 57 Bimbysara s date 1 25 Bimbisara s queens 18 34 fr 37 46 52, 600 63 Bimbisára s death 53 72 Brahmanas 9 10 23 39 45 BỊhatkathakosa 34 Buddha 1 2 7 9 10 11 12 13 14, 24 25 38 39 45 46 47 49 60 66 68 70 Buddha s date 25 Buddha Charita in Buddhaghoşa 34 59 66n 720 Buddhist 1 7 8 9 10 14 35 36 38 45 49 50 51 54 55 58 66 ff 70 71, 72 74 Buddhist Council the First 49 Buddhist India 50 Buddhist literature 1 1 9 Chatya Purada Bhadra 40 41 42 43 Chakravart: 72 73 Chamarendra see asurendra Champa (Nagari) 39 40 41 f 53 60 61 Chattopadhyaya Vasant Kumar 56 Chaupannamahāpurusacharyam 22 Chciani 15 16 23 35 37 50 51, 52 57 58 60 60n 61 Chețaka 56 57 60 61ff 66 70 71 Chlatf34 Dašašrutaskandha 14 33 ·85 Davids Rhys 23 45n, 49, 498 57 Devadatta 46 52 Dhammapada Atpakatha 12 121 47 Dhammapala 34 Dhanya 17 Dháriar 35 36 600 7 Dharmarakshita Bhikshu 54 Digambara Jains 23 34 Dighanikaya 70 10 10 13 38 38 46 60 66 Digha Nialya Atthakatha 50 590 60 669 69n 72n 730 Divyavadana 74n. Ekas tika Uttarāsaoga 40 Fausbaul 55 Gang 3 609 66 69 Gotama 24 Grdhşakuta Mountain 11 66 Gunasıla gardens 15 16 Halla 60 fr 65 Harışena 34 Hell 73 74 740 Hemachandra Acharya 59 Indrabhuti 17 Jacobi 30 Jaia 1 3 7 24 33 34 35 36 37 38 44 45 47 SO 51 55 57 70 71 72 58 59 60 fr Jain Dr Kamta Prasad 34n Jain literature 7 20 Jambudivapazgatti 33 33A Janavasabda 13 Jana vasabha Sotta 13 Jätaka Afthakathā 33n 470, 55 550, 720. 73, 741 Jatilas 9 90 Jina 6 ·86 Jivaka Kaumara Bhitya 11 35 39 Johnson Helen M 22n Kalakumara 37 60 62 63 Katasaurika 18 19 Kalpa Sutra 56 harşăpana 5 35 haru 33 Kaşı 62 64 kausambi 48 khema 14 35 57 hosala 58 64 kosaladevi 35 50 52 55 57 58 Ksatriya 38 49 Kusinara 38 Lutadanta 10 23 hutadanta Sutta 10 23 Lalita vistara 12 Latthivana 9 Law B C 661 Lichchhavi 19 64 66 68 69 70 71 (Also see Vaji) Life of Buddha 24 24n Loha Kumbhiya 73 Madra 35 57 Magadha 1 3 6 9 I4 16 23 24 45 53 60 61 Majjhima Nik ya 74n Majjhima Nikaya Atthakath 36n Mahakosala 55 Mahalı 12 Mahaparalyvāna Sutla 60 600 69 Maha sıla kangaka war 23 37 5911 Mahavamsa 73 Mahavastu 33 thåvira | 7 8 9 14ff 25 35 39 408 45 56 58 63, 66 ·ܚܐ Mabavira-chanyam 18p Majuodar RC 13 Malla 38 64 11 Malayabia Daisukha 54 Alandikokşı (Maddakuchchh:) 3,7 Måra 24 Mathura 58 Matsya Purina 580 Mavdglayayana 1) 47 Meghakumara 17 37 Mukherjee Dr Radha humud 8 45 57 71 Munisuvrat Swamt Topc 65 Namothugas 43 44 Nanda 37 Mandisega 18 37 Naru 33 Nayadhammakahão 17 170 35 37n Norgrantba (Niganyba) 1 3 4 5 6,14 16 17 25, 26 44 45 47 Nirvana 48 Nityavalia 37 50 54 60 60n, 720., 740 Nuryavahka Commentary 60n 630 Nisitba Chórgi 35 Padmanabha 19 Padmavati 35 36 61 72 Pali 1 Patisista Parya 45 Pariyrajzka 5 Parsya 79 Patliputra 70 Petavatthu Athabath: 11 Potanapora 20 Prasadeschandra 2017 - 1 ·88 Prasennt 34 35 46 55 56,57 72 Pukkhusatı 12 Purana 34 58 58n Rajagrha 1 2 3 8 9, 12 13 14 15 21 23 24 25 49 53 Rathmusala War 23 Raychaudhun HC 43n Republic 56 60 62 66f1 68 70 71 Rockhill 56 Sakrendra 63 64 70 Samannaponta Sutta 39 40 44 46 460 Samavasarana 18 21 Samyaktva 25 Samyutta Nikaya 550 561 74n Samyutta Nikaya Attakatha 56 Sanktyayana Pt Rahval 38n Sasanadevi 65 Sattapappi caye 50 Sechanaka elephant 60ff Silavă brother of Ajatasatru 36 49 Sršunāga Dynasty 1 Smith V A 45 45 Soaadanda 10 Sonadanga Sutta 10 Sramaņa 3 5 10 44 45 Sredt 34 Stupa 49 Subhadra 72 Sudbarma Swami 45 Sumangalavılásını See Digha Nikaya Atthakatha Sunidha 70 Sutta Nipāta 2n 74n Suttha Nipata Afthakatha 740 1 ·89 - Swapina Vasavadatta 56 Swetimber 34 Tanah Prabh. 73, 73n Thlainga Satra 190 Thinaoga Commcatary 450 73n Theragjthi, 2n Therapisth3 Afbalatba 490 Iherigit 3 J4 35 36 Theng.!b3 Afthakathi 35 36n Thor , Ldward J 24 Tibetan traduion 56 Timista cave 73 Tirtbankara 15 18 19 190 Trpajakas 90., 25, 39 40 Trayastrims gods 70 Trisastusalak porusacharitram 150 200 , 22n. 340 370 Upain 35 Udarbhadda (Udiyi) 45 72 73 Udayana 57 Upaniçada 88 Upasrenika 34 Uposatha 10 11 Uruvels Kasayap y Uttaradhyayada Satra 3n , 4 6n. 78 Utiutyahyayana Sutra Vita 640 Uttarapurina 34 Uringsdato 440 Uvad. Sutr: 19 410 410 430 44, 440, 46077 Valdeht 11 Van L.720 56 61 61 6461 65 71 ! +

·90
Vani 46 47 67 68f1 70 71
Vardhamana 58
Vasvı 35 57
Vassakara 47 66 68 69 70 71
Vasudeva 42n
Vayu I urana 51n
Vedeht 35 56 57 58
Vehalla (Vihalla) 36 6011, 65
Vehiyasa 36
Vijitavı Buddha 74
Vinay Pataka 9 9n 10 in 460
Vipuláchala 23
Yahşa 13