Vaishali Abhinandan Granth

Author(s): Yogendra Mishra
Publisher: Research Institute of Prakrit Jainology and Ahimsa
Catalog link: https://jainqq.org/explore/012088/1

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VAVAVAVAVAVAVAAVAA HOMAGE TO VAISALI vaizAlI-abhinandana-grantha | UA W BAUNE ULIE HET NIET MET DE

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vaizAlI-abhinandana-grantha HOMAGE TO VAISALI EDITED BY YOGENDRA MISHRA Formerly Professor and Head Department of History WITH A FOREWORD BY GOVERNOR OF BIHAR RESEARCH INSTITUTE OF PRAKRIT, JAINOLOGY AND AHIMSA 1985

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Published by DR. DEVA NARAYAN SHARMA Acting Director Research Institute of Prakrit, Jainology and Ahimsa Vaishali --844128 (Bihar) 1000 Copies PRICE : Rs, 125.0C SECOND REVISED AND ENLARGED EDITION MARCH 1985 en Printed at TARA PRINTING WORKS Varanasi PRINTING WORKS The First Edition edited by Jagadish Chandra Mathur ond Yogendra Mishra was brought out by the Vaisali Sangha in April 1985

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sys The Government of Bibar established the Research Institute of Prakrit, Jainology and Ahimsa at Vaishali (Muzaffarpur ) in 1955 with the object inter alia, to promote advanced studies and research in Prakrit and Jainology and publish works of permanent value to scholars. This Institute is one of the six institutes established by the Government of Bihar as a token of their homage to the tradition of learning and scholarship for which ancient Bihar was noted. The other five institutes are: Mithila Institute of Post-graduate Studies and Research in Sanskrit Learning at Darbhanga, K. P. Jayasawal Research Institute at Patna, Bihar Rashtrabhasa Parishad for Research and Advanced Studies in Hindi at Patna, Institute of Post-graduate Studies and Research in Arabic and Persian at Patna and Nava-Nalanda Mahavihar for Post-graduate Studies and Research in Buddhist Learning and Pali at Nalanda. (This is a revised and enlarged edition of Homage to Vaisali (Vaisali-Abhinandana-Grantha) first published by the Vaisali Sangha in 1948 and now brought out as part of the research publication programme of this Institute. The Government of Bihar hope to continue to sponsor such projects and trust that this humble service to the world of scholarship and learning would bear fruit in the fulness of time.

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FOREWORD . The history of Vaisali is so glorious and captivating that whatever literature has been produced on it during the last four decades by the historians, archaeologists and writers may not be treated as adequate. The part played by Vaigali in the political and socio-cultural history was submerged in the geopolitics of Aryavarta during the later Vedic period and in the constant moves of larger kingdoms in their efforts for the expansion of their territories. Shortly before the rise of Buddhism, we find sixteen important states occupying the region from the Kabul Valley to the banks of the Godavari listed in an early Buddhist text (the Anguttara Vikaya). This list mentions Vajji (Vtiji) as a state with its capital at Vaisali and formed by the union of several clans. Vaisali's claim to fame rests on the fact that it was perhaps one of the earliest republics (ganas) following a democratic system of government over ap area' much larger than the Greek city-state or a Swiss Canton. Vaisali had no monarch, but a popular assembly and an elders' council who carried on the business of the state. Obviously, clans of the Vtiji confederacy sent their representatives to these assemblies. This was a significant contribution to the evolution of the Indian polity. That this republican confederacy was a strong, well-administered state is undoubted, because Vaisali was the cynosure of the kingdoms that emerged in the later Vedic period. A fierce struggle ensued involving Magadha, Kosala and Vaigali, and mainly foisted by Ajatasatru of Magadha having visions of an empire. To repel the Vrijis, Magadhan statesmen fortified the village of Pataligrama which stood near the confluence of the rivers the Ganga and the Sons. Thanks to bis own tenacity and the Machiavellian policy of bis ministers, Ajatasatru defeated all his adversaries. The Vsiji territory was annexed to the Magadhan kingdom (c. 484 B. C.). The main element of the confederacy, the tribe of the Lichchhavis, however, succeeded in preserving its identity, and survived at least until the fourth century A.D. when it was again influential in the politics of eastern India. Vaigali was the cradle of Buddhism and Jainism. The Buddha gave his sermons in the territories of Kosala, Vaisali and Magadha. He spent the last rainy season of his life near Vaisali city, and then journeyed towards the north. Vardbamana Mabavira, to whom the world owes

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(viii) Jainism, was virtually a product of the Vaisali confederacy. He was born at Kundagama, near Vaisali, in 599 B. C. He was the son of Siddhartha, a chief of the clan of the Joatrikas, the associates of the Lichchhavis of Vaisali, and his mother, T'risala,, was the sister of the Lichchhavi chief, Chetaka. For thirty years Mahavira taught in the Gangetic areas. It will be seen that Vaigali is the region from where the concepts of truth, non-violence (Ahimsa), peace, right conduct, honesty and frugality radiated to all directions about six hundred years before the birth of Christ.' * It may be an interesting point of study whether the institutional approach to proselytizing efforts of the Buddhists and Jainas, especially of the former, was due to Vaisali's democratic and republican form of government and administration. The issues of the day, whether doctrinal or organisational, were sought to be resolved by Councils. Here, at Vaisali, the second Buddhist General Council was held one hundred years after the death of the Buddha. Scbism raised its head over small points of monastic discipline, and the Order broke into two sections, "Believers in the Teaching of the Elders" and "Members of the Great Community". The great Maurya emperor, Asoka, visited the place and got the stupa already built there over the remains of Lord Buddha enlarged. Fortunately, the urn containing the relics was recovered (1958) from the archaeological excavations carried out by Dr. A. S. Altekar and Dr. Sita Ram Roy, scholars of the K. P. Jayaswal Research Institute, Patna. Vaisali was truly a place of religious and cultural synthesis. It also attracted a number of Sufi saints during the medieval period; and one of them, Shaikh Muhammad Qazin Faizullah Shuttari, lived and worked here. The 'Urs' at the Dargah, and the Ramanavami fair which commemorates the birthday of Lord Rama, are even now celebrated the same day with great enthusiasm. Vaisali remained in comparative obscurity for a long time. In March 1945, as a result of the initiative and dedicated efforts of some scholars and government officials, the Vaisali Sangha was set up with the object, mainly of restoring the glory of the place by getting Scientific, historical researches and excavations conducted, bringing out publications on various aspects of the history of the place, and organising a museum to preserve and display the antiquities of the place and the region. Ia 1963 the Vaisali Sangba was constituted as a Trust. Since its very inception this institution has been organising a big celebration every year

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( ix ) on the birthday of Lord Mabavira, and it has eminently succeeded in re-discovering this historical place. The development of Vaisali in a systematic form owes much to Dr. Zakir Hussain, the then Governor of Bihar, who, after a detailed inspection of the entire region on 2nd April, 1958, and especially the Annual Vaisali Mahotsava, wrote to the President of India, Dr. Rajendra Prasad, and acquainted him with the wealth of material brought out by the excavations and need to preserve and protect them. All the monuments of Vaigali and discoveries were later brought within the purview of the Protection of Ancient Monuments Act. The Department of Archaeology of the Government of India set up a Museum Dear Abhisheka-Pushkarini to preserve statues, relics and other finds obtained during excavations in Vaisali. It is entirely due to the sacred nature of the Vaisali area that the people donated, in the year 1954-55, thirteen acres of land for setting up a research institute to conduct advanced studies and research in Jaina religion and philosophy, and the tenets of the Jaina Tirtbankaras including Bhagavan Mahavira. The building was constructed out of funds collected by the members of the Jaipa community and its institutional shape given by the State Government. Christened in the year 1955 as Research Institute of Prakrit, Jainology and Ahimsa, it has attracted many scholars from different parts of the country and brought out a number of original publications and done credit to the field of scholarship. This present volume was also conceived by the Institute of Prakrit, Jainology and Ahimsa. Raising of a memorial at the hallowed birthplace of Lord Mabavira has been under consideration for some time. In March 1956, people of village Basokund, Police Thana Paroo, of district Mazaffarpur donated land, identified as the birthplace of Lord Mabavira, to the Governor of Bihar with the specific purpose of coostruction of Mabavira Memorial, temple, school, dispensary and tourist lodge; otherwise the land would be returned to the donors if the specific purpose was not fulfilled. The Governor accepted the donation of land and the conditions laid down for the construction of the Memorial and its maintenance under bis overall supervision and guidance. The next month, in April 1956, the President of India, Dr. Rajendra Prasad, unveiled a memorial plaque set up at this site by the Government of Bihar. The then Governor, Shri Jagannath Kau bal, had set up a committee -Bhagavao Mahavira Smarak Committee-to aid and advise him in

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this regard. It was decided by this Committee to construct Smarak for which money would be contributed by the members of the Jaina community and the Government on 50-50 percent basis with the stipula. tion that the amount in excess of it would be raised by the members of the Jaina Samaj. Later, in the year 1982-83, the hard core Committee was registered under the Registration of Societies Act, 1860 to perform the task of construction of Smarak whereas the parent Committee of which the Governor is the President would continue to address itself to the overall policy matters regarding development of the Vaisali region as a centre of international tourists. Vaigali is well-known for its close association with Lord Buddha. After leaving Kapilavastu for renunciation, he came to Vaigali first and had his spiritual training from Ramaputra Udraka and Alara Kalama. After the Enlightenment the Buddha frequently visited Vaisali. He organised his Bhikshu Sangha on the pattern of democracy prevailing in Vaisali. It was here that he established the Bhikshuni Sangha, initiating his maternal aunt Mahaprajavati Gautami into the Order. His last Varshavasa (rainy season resort) was here and he announced his approaching Mahaparinirvana (the final departure from the world) here just three months in advance. Before leaving for Kusinagara, he left bis alms-bowl (Bhiksha-Patra) here with tho people 'of Vaisali for a keepsake. The people of Vaigali received one-eighth of the Buddha's relic asbes which they reverentially deposited in a stupa. Naturally, Vaisali is a place of reverence to the Buddhists. The Most Ven. Nichidatsu Fujii Guruji and his religious Order, Nipponzan Myohoji, felt that the revival of the ancient glory of a place like Vaisali would add to the prosperity of India, and the restoration of Vaigali, for the Buddhists, would indeed be a major homage to Lord Buddha. This organisation had decided to renovate Vaisali within the life-time of Fujii Guruji and in October 1983 the Guruji, in the 99th year of his life, himself came to Vaisali for the foundationstone-laying ceremony presided over by the Governor of Bihar for the construction of the Vishva Shanti Stupa which, incidentally, would be the highest of all Stupas built so far, being 160 feet in height. Clearly, the purpose is to disseminate love and peace in mankind, a mission which Emperor Asoka had undertaken more than 2000 years ago after the Kalinga war by building Stupas and erecting pillars and engraving thereupon his message of universal love and peaceful co-existence.

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Since the very early days Vaisali stood as a symbol of India's cultural tradition and India's genius for assimilation, absorption and synthesis. It was a meeting point of socio-cultural currents enriching India's cultural tradition. Hinduism, Jainism, Buddhism and Islam, found here in an inspiring amalgam, had their effect on the people. Amrapali, the court dancer's renunciation of the world and following in the footsteps of Lord Buddha and Sangha was not an accident; it was the spirit both of the age and also of the place. The Indian tradition replicates itself in many forms in this modern age as well. The development of Jaina temples, Bhagavan Mabavira Smarak, the Research Institute of Prakrit Jainology and Ahimsa, the tradition of offering Puja at the Abhisheka merely monuments but in effect they mark the renascence of Hindu, Dargah and the Sufi saints of Vaisali add to the richness of the philosophical discourses and speculations that have been going on since the sixth century B. C. Abhinandana-Grantha (Homage to Vaisali) has been brought outje the result of painstaking work and exemplary scholarship of many learned, men, scholars and historians. I have no doubt this volume wilt atoutse considerable interest not only in the world of schotars but also among the enlightened public who wants to study India's past for pleasure, for selfeducation, and for drawing strength and inspiration. Raj Bhavan Patna February 25, 1985 A. R. KIDWAI GOVERNOR OF BIHAR

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EDITORIAL NOTE The idea of the Vaisali Festival was first mooted towards the end of 1944 when a meeting of the important people of the Hajipur subdivi. sion was held on December 31, 1944 at Hajipur with a view to organising a function to commemorate the glories of Vaigali. The move was initiated by Sbri J. C. Matbur, I. C. S., who was Subdivisional Officer at Hajipur at that time, and it was entbusiastically taken up by a large body of non-official workers all over the subdivision and the Muzaffarpur district of the time. Consequently, the first Vaisali Festival was celebrated on the ruins of Vaisali on March 31-April 1, 1945. The response from amongst common people of the Province was overwhelming. Hence, on the first day of this Festival came into being the Vaisali Sangha in order to bring into light and prominence the ruins of Vaisali and to redeem it from the neglect in which it lay for a long time, and secondly, to simulate a new cultural and social awareness among the village people in general and the inhabitants of the Vaisali area in particular and thus to initiate a movement for a culture of the people drawing its inspiration from the democratic ideals of Vaigali. Many steps have been taken by the Sangha in pursuance of these objects, and it has achieved remarkable success on several fronts by making the memories of a great civilization as the rallying point for a new awakening among the people. One of the main activities of the Vaisali Sangha has been the publication of both standard and popular books on the bistory, culture and archaeology of North Bihar, particularly the Vaigali Region. During the very first three years of its existence the Sangha was responsible for tbree publications on Vaisali; the first, a compilation of articles and information regarding Vaigali in Hindi published in March 1945, the second a pamphlet on Vaisali, the birthplace of Mahavira, brought out in November 1947, and the third is a symposium known as Homage to Vaisali ( -37fHFGH-TT). This was followed by two reports, one in English and the other in Hindi, on the excavations at Vaigali carried out in 1950 at the initiative of, and with the money collected by, the Vaisali Sangha. It also published A Guide to Vaisali and the Vaisali Museum in English, a popular guide in Hindi and also a set of picture-postcards of antiquities for the benefit of the tourists. Annual addresses of some prominent scholars and personalities were also brought out during 19481963. Recently it has published Vaisali Digdarsana (arrest-farquia) in

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(xiv) Hindi containing chapters on the history and archaeology of Vaigali, a long play based on the glimpses of ancient Vaisali and the history of the recent Vaisali Movement entitled the new awakening at Vaisali'. The above-noted play bas been published separately as well. By far, the most prestigious among the publications of the Sangha was Homage to Valsali (Vaisali-Abhinandana-Grantha autot-o faran-, lit. Vaigali Commemoration Volume) brought out in 1948. It contained a set of learned articles on Vaisali from various scholars and points of view. Paper, printing and get-up were also excellent. The book was well received by the press and the public alike. Soon all the copies were sold out and need was felt for a second edition. This, however, could not materialise earlier, because of shortage of funds on the part of the Vaisali Sangba. Happily, the Vaishali Prakrit Jain Research Institute took up the idea ; and at a meeting of the General Council of the Institute held on January 5, 1981 at Raj Bhavan, Patna, a resolution to this effect was formally and unanimously passed, and the work started in right earnest. At last, we are now able to present the fruits of our labour to the reading public. The original edition had altogether 38 pieces, the last being a brief account of the Vaisali Sangha and the annual Vaidali Festivals (down to 1948). The account of the Sangha and the Festivals having become obsolete due to the Sangha's being constituted as a Trust in 1963, has been omitted, and the entire remaining material has been retained here. These 37 pieces appear as nos. 1-7, 22-46, 48-51 and 55 in the current edition and include six learned addresses delivered at the Vaigali Festivals during 1945-1948 and seventeen scholarly articles (22-30, 32-35, 40-42, 50) prepared by the experts on the special request of the Editors. As many as twentysix articles have been added to this edition which are nos. 8-21, 47, 52-54 and 56-63. Of these, fifteen are learned addresses or scholarly lectures delivered at the Vaisali Festivals between 1949 and 1963 (both years inclusive). The remaining ones have been received by us mostly on our request; they also include those that have been prepared by us especially for the current edition. i No change has been effected in the matter or address (including academic qualifications) of its writer of the original edition, and the same has been faithfully reproduced in this edition. As a result of this, writers of pos, 31, 41, 42 and 50 who have since obtained doctorate are shown bere as without it, because they were so in 1948; their positions also have since been elevated. The writers of pos. 26 and 40, both (the Sarkars)

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( xy ) lecturers at that time, retired from Calcutta and Jadavpur Universities after serving there as Professors and Heads of Ancient History and History Departments respectively. The joint author of no. 35 (the second of the two) also later rose to a similar position in the Bihar University, The piece (00, 51) entitled "Vaisali awaits further excavation' prepared by the editors and meant to serve as the epilogue of the volume (1948) bas been allowed to appear unaltered, although considerable excavations have been carried out in the Vaisali area (Basarh-Chakramdas-Kolhua and adjoining villages) during 1950, 1958-62 and 1976-78. We had recourse to this in order to avoid anachronistic situations. The long delay in the publication of the second edition has robbed us of many of our valued contributors. We are sorry they could not see the present edition with their own eyes. . Coming to the subject of illustrations, the original edition had eight plates, viz., Asoka column of Kolhua, Image of Kartikeya kept at Hari Katora temple; Tomb of Shaikh Muhammad Qazin Shuttari at Basarb. three images of Pala period kept at the old Bauna Pokhar Temple; a stone tablet with spiral ornament belonging to the Gupta period; Map of the Vaisali and adjoining villages (based on one given in the Archaeological Survey of India Annual Report for 1903-04) (these six plates were numbered as I to VI); some Vaisali seals (6 seals on one page); and the Buddha's last look on Vaisali (a painting by Dinesh Baxi). They faced pp. 161. 176. 177, 81 and inner title page. Of these, six (first four and last two) have been retained. Nos, 1-4 and 8 appear here as plates XII, XX, XXI, XIX and VII respectively; no. 7 ('Some Vaisali Seals') has been given along with the relevant article (no. 30) without bearing any plate no. The remaining two (stone tablet and map) have been omitted. The current edition has as many as 31 illustrations including 8 paintings. 29 of them, constitute plates I-XXIX; the two upnumbered illustrations are some Vaisali Seals and "Inscription on the alms-bowl of Buddha' (given along with the article no. 47). Much water has flowed down the Ganga and the Gandaka, from the time the first edition saw the light of the day, and that is reflected not only in the subject matter of the articles, but also in the illustrations. Dr. A. R. Kidwai, the Governor of Bibar, bas honoured us by contributing the foreword to this volume in spite of his numerous engagements. Besides, his constant interest in Vaisali and our activities has been a source of inspiration and encouragement to us. Indeed, the present shape of the volume owes much to him. We must say we do not have adequate words to express our sense of gratitude to him. We have been considerably helped by some officers of the Raj Bhavan also like Shri A. K. Basak, I. A.S. (Commissioner and Secretary to the Governor).

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( xvi) Shri S. M. Shafiuddin (till recently Press Secretary to the Governor) and Shri Panchapan Jha (Under-Secretary to the Governor) in many ways in the matter of publication. We are thankful to all of them. Thanks are also due to Sbri Laliteshwar Prasad Shahi (Member of Parliament and a Trustee of the Vaisali Sangha) and Shri Jagannath Prasad Sah of Lalganj (the Executive Secretary of the Sangha and another Trustee of this organisation) who have helped us in some way or the other in the collection of materials for the present edition. It was Shri Laliteshwar Prasad Shahi who took the laudable step for preserving the valuable materials obtained in the shape of learned addresses at the appual Festivals by publishing in 1960 a book entitled Vaisali-Mahima that inter alia collects speeches delivered at Vaigali so far. Shri Jagannath Prasad Sab is the custodian of the Sangha archives in the real sense of the term and we have received most of the printed individual addresses through his courtesies. The collection of materials such as reference books and several photographs including those of important antiquities of Vaisali has been facilitated by Dr. Sita Ram Roy, Director of Archaeology and Museums, Bihar; Shri Tara Sharan Sinha, Director, Bihar State Archives and Dr. Hari Kishore Prasad, Director, Patna Museum, Patna. Besides these Government agencies, we have got help from Shri Nagendra Prasad Singh (ex-M.L.A.) of village Vaisali in the collection of materials including some coloured photographs obtained through the good offices of Shri Mikinori Narimatsu of Japan. They, too, deserve our thanks.. The decision of bringing out a fresh edition of the VaisaliAbhinandana-Grantha (Homage to Vaisali) was taken by the Research Institute of Prakrit, Jaipology and Ahimsa when Dr. Nagendra Prasad was its Director. His successor in office Dr. Ram Prakash Poddar took keen interest in its publication and quite a good part was printed during his time. The present Director Dr. Deva Narayan Sharma maintained the spirit and brought it to a successful completion. Envisaging the huge work-load caused by the preparation of fresh materials for the Volume, collection of photographs including coloured ones, and the work of coordination which becomes inevitable in the last phase of any big undertaking, the Chairman of the General Council of the Institute placed Shri Yugal Kiskore Mishra, Lecturer, on deputation under the Editor of the Volume from July 1984. We are happy to note that Shri Mishra gave us ungrudging and most sincere help on all fronts; and we are now in a position to say that had he not been spared for this volume, the work would not have been ready by this time in any way. Thapking them, however, would be merely a matter of formality because they served not only the cause of Vaisali but also their Institute itself.

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( xvii) Shri Sanat Kumar Chaturvedi, I. A. S, the then Commissioner of Tirhut Division, who happened to be the ex-officio Chairman of the Executive Committee of the Institute, was an officer of high intellectual taste and did much for advancing the cause of the Institute sincerely. He actively associated himself with the publication of this volume. We offer him our sincere thanks. We would also like to extend our thanks to Shri Durga Shankar Mukhopadhyaya, I. A.S., who came later and continued Shri Chaturvedi's work, and the present Commissioner, Smt. Maiati Sunila Sinha, I. A. S., who is also evincing genuine interest in the activities of the Institute including the present We take this opportunity to thank Shri Mukhtiar Singh, I A. S., the then District Magistrate of Vaisbali and ex-officio General Secretary of the Vaigali Sangba, whose door was always open to or in any other context. He showed readiness in sponsoring and helping cultural and intellectual causes and also promptness in the matter of acquisition of land for the Vaisali Shanti Stupa and construction of the road on the two remajning sides of the rectangular AbhishekaPushkarini (the "Coronation Tank" of the Lichchhavi days) at (the village of) Vaishali. We would be failing in our duty, if we do not thank the present District Magistrates of Muzaffarpur and Vaishali, Shri Rahul Sarin, I. A. S., and Shri B. B. Shrivastava, I. A. S., respectively who are also showing special interest in the work of development of the Vaishali area. Last but not the least, we would like to thank Shri Rama Shankar Pandya, Proprietor of Tara Pripting Works, Varanasi, for undertaking the work and doing his best for completing it in time, and Shri Ram Naresh Sharma, my son-in-law, who volunteered himself for proof-correction and thus enabled us to avoid some big pitfalls. Shri J. C. Mathur (1917-1978), who mooted the idea of presenting a commemoration volume as a people's homage to the memory of the unique city and all that it stood for, is no more; be left us on May 14, 1978. In the original edition we were fortunate in having the services of Shri Upendra Maharathi (1910-1981) as Kalakara (Artist). His name had appeared on the inner title page in this capacity. He breathed his last on February 11, 1981 and we are so impoverished. We miss both of them sadly especially at every Vaigali-Mahotsava (Chait sudi 13). If we can

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( xviii) keep the lamp burning in spite of storms and stress, we would be keeping their memories alive and our cultural progress undiminished. There is a popular saying : think of the Devil and the Devil is there. But the Printer's Devils are there even if we do not think of them. They simply wipe out our best efforts to make this work free from faults or mistakes. For this we may only crave the indulgence of our kind readers. Vaishali Bhavan Mahendru Patna-800 006 February 28, 1985 YOGENDRA MISHRA Retired Professor and Head Department of History Patna University

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THB MBMORABLB LETTER ON THE DISCOVERY OF THE BUDDHA RELICS AT VAISALI By DR. ZAKIR HUSSAIN I paid a one-day visit to Vaishali on the 2nd April, 1958 to attend the Fourteenth Appal Vaishali Mahotsava. I visited the surroundings aseociated with the memories of Lord Buddba and Lord Mahavira. I was very much impressed with the excellent work done at Vaisbali by Dr. A. S. Altekar, formerly Patoa University Professor of Ancient Indian History ard Culture and at present Director, K. P. Jayaswal Research Institute, Patna. As a result of his research work among the Records2 left by Yuan Chwang, be bas been able to locate the exact spot where the sacred relics of Lord Buddba had been kept in a casket in a stupa wbich must be as old as 200 B. C.-200 B. C. The stupa, built entirely in earth rammed with kankar, was later enlarged and renovated four times. Arcbacological evidence appears conclusively to prove that the first stupa was built early in the fifth century B. C. and the second one about 250 years later. In 637 A. D. when Yuan Chwang visited Vaishali, he was shown a stupa as built over the relics of the Buddha, and the stupa recently discovered occupies exactly the same positica.Yuan Chwarg had heard the tradition that the stupa of the Lichch bavis bad been once opened by Asoka, who removed nine-tenths of its precious content for distribution over the whole empire, and that it was again opened by a later king, who, terrified by a terrific noise, desisted from the attempt. It is interesting to note that the earliest stupa as well as the second one shows clear traces of having been opened. In the earliest stupa, 21 feet below the lowest concrete layer, was 1. Extract from F. D. 0. letter No. CB 85, dated the 9th April, 1958 from Dr. Zakir Hussain, Governor of Bihar, addressed to the President of India, Dr. Rajendra Prasad. Dr. Zakir Hussain was Governor of Bibar from the 6th July, 1957 to the 11th May, 1962. [Ed.] Buddhist Records of the Western World (English translation of the Travel of Yuan Chwang, the celebrated Chinese Buddhist pilgrim of the seventh century A. D.). [Ed.] ?

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(XX) discovered a beautiful soapstone casket, three-fourths empty and one fourth filled with earth and ashes. Along with the ashes, it contains a thin gold leaf, a conch, a glass bead and a copper punchmarked coin. The archaeological and circumstantial evidence thus appears overwbelmingly to prove that the earliest stupa discovered here is contemporaneous with the Nirvana of the Buddha, and its casket most probably contains part of his relics brought here from Kushinagar. The site of the excavation by the State Government as the bricks of the relics might be removed by the pious. I also inaugurated the Vikas Mela at Vaishali. where a number of stalls were put up by the State Governmept demonstrating, scientific methods about poultry farming, fisheries, Fiye-Year Plan publicity, etc. These could have been made more effective. Later I inaugurated the Vaishali Mahotsava and Cultural Programme. About 60,000 people assembled at the place. Shri Laliteshwar Prasad Shahi, Deputy Minister for Information, Industries and Community Development, Bihar, delivered the address of welcome and Dr. S. Mookerjee, Director, Nava Nalanda Mahavibara, delivered the presidential address. During the fourteen years, since its beginning, this festival seems to have caught the imagination of the people; it should, however, be organised to suit the tastes of the vast assemblage. Learned discourses are quite out of place--even mine, I confess, was not the right thing for the occasion. Historical tableaux and good programmes of music, dance and drama would attract even a larger number. I am taking up the matter with the Vaishali Sangha.

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prathama saMskaraNa ko bhUmikA (FOREWORD TO THE FIRST EDITION) vaizAlI kA sthAna hamAre prAcIna itihAsa meM mahattvapUrNa hai| hama use bhUla-se gaye the| vidvAnoM ne vizeSa karake svargIya kAzIprasAda jAyasavAla ne hamArI A~kheM kholI aura usa atIta ke gaurava kI eka jhAMko dikhlaayii| taba se logoM kI abhiruci use jAnane kI bar3hatI gayI aura vaizAlI-mahotsava usakA eka pariNAma huaa| 'vaizAlI-abhinandana-grantha' usa pipAsA ko, jo vaizAlI-sambandhI jJAna ke lie hai, dUra karane kA eka prayatna hai| isameM deza-videza ke vidvAnoM kA sahayoga prApta huA hai aura eka choTA, para vidvattApUrNa grantha pAThakoM kI sevA meM bheMTa hai| ___Aja isa itihAsa ke jAnane kI adhika AvazyakatA pratIta hotI hai| bahuta dinoM ke bAda Aja svataMtra prajAtaMtra hama sthApita kara rahe haiN| vaha bhArata ke kisI eka choTe-se-kone meM nahIM, para isake sAre vizAla vistRta kSetra meM / hamAre sAmane kaThinAiyoM ke pahAr3a dIkha par3ate haiN| unako hameM lA~ghanA hai| apane vidhAna ke nirmANa meM hama bahuta karake pazcimIya dezoM se vizeSa karake iMgalaiNDa aura yoropa ke dUsare dezoM tathA amerikA ke itihAsa aura vidhAnoM se hI bahuta-kucha lenA cAhate haiN| usakA ekamAtra kAraNa una dezoM ke itihAsa aura vidhAnoM se adhika paricaya hai| vaizAlI ke itihAsa aura vaidhAnika kArya-praNAlI se hama bahuta sIkha sakate haiM ; para hamArI jAnakArI itanI kama hai ki usa ora dhyAna taka nahIM jaataa| agara hamArA prajAtaMtra sthAyI, suvyavasthita, sukhI aura dRr3ha honA cAhatA hai, to use bhI buddha bhagavAn ke batalAye vRjiyoM ke "satta aparihANi-dhamma" arthAt hAni na hone denevAle sAta dharmoM kI vyavasthA rakhanI hogii| unhIM meM prajAtaMtra ke mUlamaMtra milate haiM / vaizAlI kA itihAsa kevala rAjanItika dRSTi se hI mahattvapUrNa nahIM hai| yaha caubIsaveM tIrthaMkara vardhamAna mahAvIra kA janmasthAna bhI hai aura yahA~ para hI bauddhasaMgha kI prasiddha dvitIya saMgIti huI thii| svayaM buddha bhagavAn ne isa sthAna ko bAra-bAra apanI caraNaraja dekara pavitra aura pAvana banAyA thaa| isakI bAra-bAra zrImukha se unhoMne prazaMsA kI hai aura isakI sabhA kI devatAoM kI sabhA se tulanA kI hai| yaha grantha isa gauravapUrNa prajAtaMtra kI smRti eka bAra phira se jAgrata kare, yahI merI AzA aura abhilASA hai| rAjendra prasAda

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EDITORIAL NOTE TO THE FIRST EDITION Commemoration volumes all a token of admiration or gratitude towards scholars or leaders of mua are fairly common. The present volume strikcs a new lino; it endeavours to convey through its pages, pictures, and spirit, a peoplo's homage to the memory of a unique city and all that it stood for. Vaidali, the metropolis of a fearless and illustrious republic in North Bibar, 2500 years ago, stands out as a landmark in the history of ancient India. Her glory is no more, but her memory, though dimmed through the ages, needs to be cherished as an inspiration, every time a new chapter of our history is opened. Little wonder, then, that when in 1945 the Vaisalian glories were sought to be recaptured through an organized cultural fostival on the site of the old ruins, the response from the people was overwhelming and spontaneous beyond measure. This symposium was originally planned for publication on the occasion of the first Vaisali Festival in 1945. War-time difficulties stood in our way then, and only a little handbook in Hindi could be brought out. Meanwhile in response to our request, eminent scholars of ancient history from different parts of the country favoured us with valuable contributions. . To these distinguished scholars--some of them the unquestioned authorities on their subjects--we cannot be too grateful, not only for their worthy contributions but also for their patience in having waited for the publication for these three years. Even this year, the publication would not have been possible, had it not been for the generous grant of Rs. 2000 - made by the Premier of Bibar, the Hon'ble Dr. Sri Krishna Sinha, who is also the President of the Vaigali Sangha. For this timely and liberal help we offer him our deeplyfelt thanks. Our distinguished countryman Dr. Rajendra Prasad--whose home is not far from the seat of the Lichchbavi glories-has honoured us by writing the preface in spite of his numerous engagements. Tbanks are also due to Dr. S. C. Sarkar for his kind and wiso guidance, Dr. K. K. Datta for his unfailing assistance in obtaining articles, correction of proofs and occasional valuable advice, the Archacological Survey of India for allowing the use of their publications, the Curator, Patna Museum for the plates of some antiquities, Sri Amarendra Nath

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( xxiv ) Banerji, B. Sc., Dip-in-Lib. Sc. (Cal.), Librarian, Patna College for making available necessary reference books required for preparing this volume, Prof. S. K. Ghose, Dr. Jagadish Narayan Sarkar and Sri Havaldar Tripathi "Sabridaya' for belp in the correction of proofs, Sri Dinesh Baxi for the frontispiece and Sri Devadatta for another illustration and the map. Mr. K. P. Dar of the Allababad Law Journal Press, who undertook to print this volume, despite the innumerable 'demands on his press, bas earned our sincerest gratitude. Sri Ram Sinhasan Pande, Additionl Deputy Secretary, Political Department, Bihar Government, raised a handsome amount for this publication when he was the S. D. O. at Hajipur. We are also grateful to Sri Ramlochan Sharan 'Bibari,' Proprietor of the Himalaya Press, Patna and Sri Jayapath Mishra, its Manager till 1947; both of them readily allowed the use of some beautiful blocks from the Press, for this volume. To those of our friends, who form the backbone of the Vaigali Sangha and whose services were readily available for the preparation of this volume, we need not convey in words our gratitude; for they are our own people. But special mention must be made of Sri Upendra Maharathi, whose artistic illustrations and sketches adorn these pages and Sri Bhola Nath Vimal', who volunteered to look after the management of the publication. TL The Vajsali Sangha expects to follow up this volume by other standard publications on the cultural and historical life of this part of the country. The Fourth Vaisali Festival April 21, 1948 Jagadish Chandra Mathur District Magistrate, Gaya Yogendra Mishra : Lecturer in History, Patna College

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LIST OF CONTRIBUTORS (ARRANGED ALPHABETICALLY) Figure within brackets indicates the serial number of the article or literary piece. Shape of the brackets indicates the language, standing for English and[ ] for Hindi. Agrawal, Vasudeva Sharan, [16] [27], pages 118-115, 235-236 Altekar, Adapt Sadashiv, (9) (25), pp. 60-73, 224-230 Aney, Madhav Shribari, (6) 34-38 Askari, Syed Hasan, (58) 421-433 Benipuri, Ram Briksha, [36 280-288 Chos-dar, Upasaka, (57) 417-420 (trans. George N. Roerich). Cuppingbam, Major-General Alexander, (55) 405.408 Diksbit, Mathura Prasad, [34] 269-273 Diksbit, Surendra Nath, (54) 397-404 Dinakar, Ramdhari Singh, [38] 299 Diwakar, Ranganath Ramchandra, [17] 116-119 Dwivedi, Hazari Prasad, [20] 153-159 Fa-biad, (45) 328-330 (traps. Samuel Beal) Gadgoly, O. C. (=Ordhendu_ Coomar Gangoly), (3) 13-25 Ghosal, Hari Ranjan and Surajdev Narain, [35] 274-279 Hiven Tsiang, (46) 331-341 (trans. Samuel Beal) Houlton, J. W., (29) 243-244 Hussain, Zakir, (52) 390-392 Jain, Hira Lal, [14] 97-102 Jha, Laksman, (41) 306-310 Kashyap, Bhikshu Jagadish, [10] 74-77 Katju, Kailas Nath, [13] 95-96 Kuraisbi, Maulvi Muhammad Hamid, (49) 366-376 Law, B, C. (=Bimla Churn Law), (22) 169-188 Mahaparinibbana Sutta (extract from, with English and Hindi translations), [1] 1-2 (original text in Pali), 3 (English traps. by T. W. Rhys Davids), 4 (Hindi trans. by Jayachandra Vidyalankar)

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( xxvi). Mahavamsa (extract from, translated into English), (44) 323-327 (trans. by Wilhelm Geiger) Mathur, Jagadish Chandra, [37] 289-298 Mathur, Jagadish Chandra and Yogendra Misbra, (51) 387-389 Mishra, Yogendra, (31) (43) [61]. 251-259, 319-322, 462-468 Mishra, Yogendra (as Editor), (48) 351-365 (V. A. Smith on Vaisali) Mishra, Yogendra and Jagadish Chandra Mathur, (51) 387-389 Mishra, Yugal Kishore, (63) 476-490 Mookerjee, Satkari, (18) 120-127 Munshi, Kanhaiyalal Mapiklal, (11) 78-83 Narain, Awadh Kishore, (42) 311-318 Narain, Surajdev and Hari Ranjan Ghosal, [35] 274-279 O'Malley, L. S. S., (59) 434-449 Prasad, Rajendra, [15] 103-107 Ramachandran, T. N., (19) 128-152 Roy, Sita Ram, (60) 450-461 Sachchidananda, (50) 377-386 Sampurnananda, [53] 393-396 Sanghavi, Sukhlal Ji, [12] 84-94 Sapkrityayana, Rahul, [7] 39-50 Sarkar, Jagadish Narayan, (40) 302-305 Sarkar, Subimal Chandra, (8) (24), 51-59, 191-223 Sharma, Jagannath Rai, [33] 265.268 Shere, Syed Ahsan, (30) 245-250 Singh, Nagendra Prasad, [56] [62], 409-416, 469-475 Singh, Shri Krishna, [5] 31-33 Sinba, Manoranjan Prasad, [39] 300-301 Sircar, Dines Chandra, (25) 231-234 Sohoni, Shridhar Vasudev, (47) 342-350 Suri, Vijayendra, [21] [32], 160-168, 260-264 Upadhyaya, Baladeva, [28] 237-242

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LIST OF CONTRIBUTORS IN HINDI Arranged Alphabetically hindI racanAkAroM kI sUcI (varNakramAnusAra) agravAla, vAsudeva zaraNa, [16] [27], pRSTha 108-115, 235-236 upAdhyAya, baladeva, [28] pR0 237-242 kATajU, kailAsanAtha, [13] 95-96 kAzyapa, bhikSu jagadIza, [10] 74-77 gAMgulI, o0 sI0 (= ordhendu kumAra gAMgulI Ordhendu Coomar Gangoly-madhendra kumAra gaMgopAdhyAya), [3] 13-25 ghoSAla, hariraMjana aura sUrajadeva nArAyaNa, [35] 274-279 jaina, hIrAlAla, [14] 97-102 dinakara, rAmadhArI siMha, [38] 299 divAkara, raMganAtha rAmacandra, [17] 116-119 dIkSita, mathurA prasAda, [34] 263-273 dIkSita, surendra nAtha, [54] 397-404 dvivedI, hajArI prasAda, [20] 153-159 nArAyaNa, sUrajadeva aura hariraMjana ghoSAla, [35] 274-279 prasAda, rAjendra, [15] 103-107 benIpurI, rAmavRkSa, [36] 280-288 'mahAparinibbANasutta', [1] 1-2 (mUla pAli avataraNa), 4 (hindI anuvAda) mAthura, jagadIza candra, [37] 289-298 mizra, yogendra, [61] 462-468 vidyAlaMkAra, jayacandra, [4] 26-30; [1] 4 (anuvAda) zarmA, jagannAtha rAya, [33] 265-268 saMghavI, sukhalAla jI, [12] 84-94 sampUrNAnanda, [53] 393-396 sAMkRtyAyana, rAhula, [7] 39-50 siMha, nAgendra prasAda, [56] [62], 409-416, 469-475 siMha, manoraMjana prasAda, [39] 300-301 siMha, zrIkRSNa, [5] 31-33 sUri, vijayendra, [21] [32], 160-168, 260-264 .

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LIST OF TRANSLATORS Beal, Samuel, (45) (46), 328-330 (Fa-hian), 331-341 (Hiuen Tsiang) Geiger, Wilhelm, (44) 323-327 (Mahavarsa) Rhys Davids, T. W., (1) 3 (Mahaparinibbana Sutta) Roerich, George N., (57) 417-420 (Upasaka Chos-dar) Vidyalankar, Jayachandra, [1] 4 (Mahaparinibbana Sutta)

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LIST OF ILLUSTRAT ONS A. Paintings (THB GLIMPSES OF VAISALI) At the beginning PLATE NO. I Gautama Buddha relating before Ananda at Gridhrakuta (Vulture Peak), Rajagpiha, the seven virtues of the Vajjis of the Vaisali Republic leading to non-decline. Seen with them is Vassakara (minister of King Ajatagatru of Magadha) sitting in a reverential mood. Artist : Upendra Maharathi At the end II The Pravrajya or Nishkramana of Vardhamana Mahavira. Vardhamapa Kasyapa renounces the householder's life and Artist : Gokuldas Kapadia III Vimalakirti, a direct disciple of the Buddha and an important householder of the Vaigali City. Centuries later, he and his thoughts gained high popularity in Eastern Asia (China, Korea and Japan) where he is even now remembered with high esteem. Artist : Upendra Maharathi IV Amrapali, the reputed gaaika of the Vtiji-Gana of Vaisali playing on the vina. Artist : Upendra Maharathi V Amrapali (Ambapali), the renowned courtesan of the Vriji Artist : Upendra Maharathi VI Gautama Buddha talking to Ananda about the Lichchhavis at Kutagarasala or Pinnacled Rest-house ("house with a point") in the Vaisali City. Artist: Upendra Maharathi

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VII Gautama Buddha's last look on Vaisali on his way to Kushinagar Artist : Dinesh Baxi VIII Gautama Buddha presents his alms-bowl to the bemoaning Lichchhayis. Artist: Upendra Maharathi B. Antiquities, Historical Art Pieces and Archaeological Sites (THE GLORIES OF VAISALI) IX The Buddha's Relics Casket (closed) (excavated) X The Buddha's Relics Casket (open) XI The site of the Buddha Relics Stupa at Vaisali XII The pillar of Asoka (third century B. C.) at villago Kolhua (Vaisali Area) XIII A gold image (excavated) XIV The gold image of a bull (excavated) XV A gold ear-ornament (excavated) XVI Image of Chaumukhi Mahadeva of Kamman Chhapra (early Gupta period) XVII Hiuen Tsang, the celebrated Chinese Buddhist pilgrim of the seventh century A. D. XVIII Image of the Jaina Tirthankara (Pala period) XIX Images of the Jaina Tirthankara, Avalokitesvara and Hara-Gauri (all of the Pala period) XX Image of Kartikeya (Pala period) C. Photographs (THE RESURRECTION OF VAISALI) XXII Major-General Alexander Cunningham, the first Director General of Archaeology in India XXIII Dr. Sarvepalli Radhakrishnan, Vice-President of India, inaugu rating the Children's Fair at Vaisali (March 21, 1956)

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(xxxi) XXIV Dr. Rajendra Prasad, President of India, unveiling the Mabavira Birthplace Memorial Inscription at Basukund (April 23, 1956) Xxy Dr. Rajendra Prasad, President of India, laying foundation of the Vaishali Prakrit Jain Research Institute building at Basukund (April 23, 1956) XXVI Dr. Rajendra Prasad, President of India, at a function at Vaisali (April 23, 1956) XXVII Dr. Zakir Hussain, Governor of Bihar, closely observing the Buddha Relics Casket (April 2, 1958) XXVIII Dr. A. S. Altekar, Director of the Kashi Prasad Jayaswal Research Institute, Patna, the excavator of the Buddha Relics Stupa site, explaining to Dr. Zakir Hussain, Governor of Bihar, the details of the escavation (April 2, 1958) XXIX Dr. A. R. Kidwai, Governor of Bibar, at the World Peace Stupa foundation-laying ceremony at the Abhisheka-Pushkarini ("Coronation Tank") at Vaigali with the Rev. Nichidatsu Fujii Guraji, President, Japan Buddhist Association (October 20, 1983)

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CONTENTS Foreword By Dr. A. R. Kidwai Governor of Bihar Editorial Note : By Yogendra Mishra vii xiii The Memorable Letter on the Discovery of the Buddha Relics at Vaidali By Dr. Zakir Hussain Governor of Bihar (1958) Foreword to the First Edition (1948) By Rajendra Prasad, M.A., M. L., LL. D. (honoris causa), Sabitya-Vidyavachaspati (honoris causa) President of the Constituent Assembly of India xxi xxiii Editorial Note to the First Edition (1948) By Jagadish Chandra Mathur and Yogendra Misbra List of Contributors (including Translators) (English-Hindi : Integrated) arranged alphabetically List of Contributors in Hindi arranged alphabetically (hindI racanAkAroM kI sUcI varNakramAnusAra) XXV xxvii xxviii xxix List of Illustrations (Plates I-XXIX) 1. vajjInaM satta aparihAniyA dhammA (Seven Virtues of Vajjis leading to Non-decline vajjiyoM ke sAta aparihANika dharma) (from the Mahaparinibbana Sutta of the Digha Nikaya) 2. By Radhakumud Mookerji M. A., Ph. D., P. R. S., Itibasa-Siromani Formerly Professor and Head of the Department af Ancient Indian History, Lucknow University (1945)

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( xxxiv ) 3. vaizAlI kI mahattA prophesara o0 sI0 gAMgulI, kalakattA (1945) 4. Aja ke bhArata ke lie vaizAlo kA sandeza jayacandra vidyAlaMkAra (1946) 5. prAcIna vaizAlI ke Adarza DA0 zrIkRSNa siMha, ema0 e0, bI0 ela0 mukhyamantrI, bihAra (1947) The Glimpses of Vaisali By Madhav Shrihari Aney Governor of Bihar (1948) . . 31 7. vaizAlI kA prajAtantra mahApaNDita rAhula sAMkRtyAyana, tripiTakAcArya 8. The Heritage of Vaisali By Subimal Chandra Sarkar, M.A. (Cal.), D. Phil. (Oxon.), Diplomee-in-Education (Oxon.)1. Formerly Professor and Head of the Department of History, Patna College (Patna University) (1949) 9. Some Reflections on the Gaps in Vaisali's History By Anant Sadashiv Altekar, M.A., LL. B., D. Litt. Professor and Head of the Department of Ancient Indian History and Culture, Patna University (1950) 10. bhagavAn buddha aura vaizAlI bhikSu jagadIza kAzyapa nidezaka, pAli zodha pratiSThAna, navanAlandA mahAvihAra (1951) 11. Vaisali and the Ideal of Universal Brotherhood By Kanhaiyalal Maniklal Munshi B. A., LL. B., D. Litt. (honoris causa) Minister of Food, Government of India (1952) 12. vaizAlI-videhaH dharma aura vidyA kA tIrtha paNDita sukhalAlajI saMghavI (1953) I3. prAcIna vaizAlI kI smRti DA0 kailAsanAtha kATajU gRhamantrI, bhArata sarakAra (1954)

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( xxxv ) 14. bhagavAn mahAvIra aura unakA lokakalyANakArI sandeza hIrAlAla jaina, ema0 e0, ela-ela* bI0, DI0 liTa adhyakSa, prAkRta vibhAga, nAgapura vizvavidyAlaya (1955) 15. prAkRta sAhitya aura vaizAlI DA. rAjendra prasAda bhArata ke rASTrapati (1956) 16. vaizAlI aura dIrghaprajJa bhagavAna mahAvIra vAsudevazaraNa agravAla ema0 e0, ela-ela0 bI0, pI-eca0 DI0, DI0 liT. lalitakalA ke prophesara, kAzI hindU vizvavidyAlaya (1956) raMganAtha rAmacandra divAkara bihAra ke rAjyapAla (1956) 18. *The Cardinal Tenets of Mahavira and Jainism By Satkari Mookerjee, M. A., Ph. D. Director, Pali Research Institute, Nava Nalanda Mahavihara (1958) 19. **The Glory that was Vaigali By Dr. T. N. Ramachandran Joint Director-General of Archaeology in India, New Delhi (1961) 20. vaizAlI kI mahimA / DaoN0 hajArI prasAda dvivedI, jyotiSAcArya prophesara evaM adhyakSa, hindI vibhAga, kAzI hindU vizvavidyAlaya (1962) 153 21. vaizAlI, jainadharma aura jaina darzana jainAcArya vijayendra sUri, itihAsatattvamahodadhi kaoNraspaoNNDeNTa membara oNv orieNTala iMsTiTyUTa oNva prAga (cekoslovAkiyA) (1963) 160 * For the inaugural address at the 1958 Festival by Dr. Zakir Hussain, see below No. 52, pp. 390-392. ** For the inaugural address at the 1960 Festival by Dr. Sampurnananda, see below No. 53, pp. 393-396. The chief speaker on the occasion was Dr. Kalidas Nag of Calcutta.

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( xxxvi) 22. Vaisali in Ancient Literature By B. C. Law, M. A., B. L., Ph. D., D. Litt., F. R. A. S., F. R. A. S. B., Calcutta 23. Vaisali and Greater India By Ramesh Chandra Majumdar M. A., Ph. D., P. R. S., F. R. A. S. B. Formerly Vice-Chancellor, Dacca University 24. The Pre-Buddhistic Ancient Historical Traditions of the Vaigali Region By Dr. Subimal Chandra Sarkar 25. The Constitutional History of Vaisali By Dr. Apant Sadashiv Altekar Manindra Chandra Nandi Professor and Head of the Department of Ancient Indian History and Culture, Banaras Hindu University . 26. The Licchavis of Vaisali By Dines Chandra Sircar, M. A., Ph. D. Lecturer, Department of Ancient Indian History and Culture, Calcutta University 224 27. 2729 DA. vAsudevazaraNa agravAla * kyUreTara, senTrala eziyana aiNTikviToja myUjiyama, nayI dillI 28. bhagavAn mahAvIra : vaizAlI ko divya vibhUti prophesara baladeva upAdhyAya, ema0 e0, sAhityAcArya prophesara, saMskRta-pAli vibhAga, kAzI hindU vizvavidyAlaya 29. The Glories of Bihar By J. W. Houlton, B. A. (Cantab.), I. C. S. 30. Some Aspects of the Vaisali Antiquities at the Patna Museum M. A. (Alig. and Lond.), LL. B. (Alig.) Curator, Patna Museum 31. Vaisali, the Birthplace of Lord Mabavira By Yogendra Mishra, M. A., Sahityaratna Lecturer in History, Patna College

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( xxxvii) 32. jaina dRSTikoNa se vaizAlI jainAcArya vijayendra sUri 260 33. saMskRta mahAkAvyoM aura purANoM meM vaizAlI pro. jagannAtha rAya zarmA, ema0 e0 (saMskRta, hindI) hindI prAdhyApaka, paTanA vizvavidyAlaya 34. vaidika kAla meM vaizAlI paNDita mathurA prasAda dIkSita 269 35. prajAtantrI vaizAlI sUrajadeva nArAyaNa, ema0 e0, bI0 ele. adhyakSa, itihAsa vibhAga, jI0 bI0 bI0 kAleja, mujaphpharapura aura hariraMjana ghoSAla, ema0 e0, bI0 ela0, DI. liTa. 274 .280 36. ambapAlI : eka dRzya (ekAMkI) rAmavRkSa benIpurI 37. vaizAlI-digdarzana (ekAMkI) jagadIza candra mAthura, ema0 e0 (ilAhAbAda), AI0 sI0 esa. 289 38. vaizAlI (kavitA) rAmadhArI siMha dinakara, bI. e. (oNnarsa) 299 39. isa vaizAlI ke AMgana meM (kavitA) priMsipala manoraMjana prasAda siMha, ema0 e0 rAjendra kAleja, chaparA 300, 40. Vaisali Corporations (An Aspect of Corporate Life in Ancient Vaisali) By Jagadish Narayan Sarkar, M. A., Ph. D. Assistant Professor of History, Patna College Observations on the Vaigali Terracottas By Laksman Jha, B.A. (Hons.) (Patna) Bihar Government Scholar in Archaeology, London 306

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( xxxviii) 42. Vaigali and Gautama Buddha By Awadh Kishore Narain, M. A. Lecturer in Ancient Indian History and Culture Banaras Hindu University 311 43. Vaigali in Gilgit Manuscripts By Yogendra Misbra 44. The Second Buddhist Council of Vaisali (from the Mahavamsa), Translated by Wilhelm Geiger, Ph. D. 323 45. Fa-bian's Travels in the Vaisali Region : Translated by Samuel Beal, B. A. 328 46. Hiuen 'Tsiang's Travels in Vaisali and the Adjoining Vaijian Translated by Samuel Beal 331 47. The Alms-Bowl of the Buddha from Vaigali By Dr. Shridhar Vasudev Sohoni, M. A., I. C. S. (Retired) Formerly Lokayukta, Bihar 342 48. Dr. Vincent A. Smith on Vaisali 351 49. Historical Remains at Vaijali By Maulvi Mubammad Hamid Kuraishi, B. A. India, Central Circle 366 50. Some Islamic Ramains in Hajipur Subdivision By Sachchidananda, M A. Lecturer in History, Patna College 377 51. Vaisali Awaits Further Excavation By Jagadish Chandra Mathur and Yogendra Mishra 387 Vaigali Reminds us of our Past Glory By Dr. Zakir Hussain Governor of Bihar (1958) 390 bhArata kA sAMskRtika tIrtha DA0 sampUrNAnanda 3FIT gaan gequat (1960) 393

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( xxxix ) 54. vaizAlI kI garimA surendranAtha dIkSita, ema. e., pI-eca0 DI0 55. The Romantic History of Buddha's Alms-Bowl By Major-General Alexander Cunningham, C. S. I., C. I. E. 405 56. vimalakItti : vaizAlI kI eka vismRta vibhUti nAgendra prasAda siMha bhUtapUrva vidhAyaka, vaizAlI 409 57. Chos-dar's Account of Dharmasvamin's Travels in Vaisali Translated by George N. Roerich, M. A., Ph. D. 417 58. Shaikh Muhammad Qazin Shuttari the Sufi Saint of Basarh (Vaitali) By Padmashri Professor Syed Hasan Askari M. A., B. L., D. Litt. (honoris causa) (Magadh, Patna) Retired Professor of History, Patna University 421 59. History and Archaeology of Vaisali as given in the first Muzaffarpur District Gazetteer By L. S. S. O'Malley, I. C. S. 434 60. The Archaeological Personality of Vaisali By Sita Ram Roy, M. A., Ph. D. Director of Archaeology and Museums, Bihar 450 61. vaizAlI ke licchavi-gaNarAjya kA punarutthAna ( karIba 125 I0 pU0 se 319 IsavI taka) yogendra mizra, ema0 e0, pI-eca0 DI0, sAhityaratna, itihAsaratna (mAnada), vidyAvAcaspati ( mAnada ), vIranirvANabhAratI-puraskAraprajetA, hindIsevorAjasammAnasaMjetA avakAzaprApta prophesara evaM adhyakSa, itihAsa vibhAga, paTanA vizvavidyAlaya 462 62. vikAsonmukha vaizAlI nAgendra prasAda siMha 469

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63. Vaishali Prakrit Jain Research Institute : Ideals and Achievements By Yugal Kishore Mishra M. A. (Philosophy, Sanskrit, Prakrit-and-Jainology), BL. Vaishali 476-490 ILLUSTRATIONS (PAINTINGS AND PHOTOGRAPHS) PLATE I at the beginning) Two unnumbered illustrations appear along with articles nos. 30 (seals) and 47 (inscription on the alms-bowl).

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PLATE) Gautama Buddha relating before Ananda at Gridhrakuta (Vulture Peak), Rajagriba, the seven virtues of the Vajjis leading to non decline. Seen with them is Vassakara (Minister of King Ajatasatru of Magadha) sitting in a reverential mood.

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ASIA 81.5/Mal S555 vajjInaM satta aparihAniyA dhammA atha kho bhagavA AyasmantaM AnandaM Amantesi :'kinti te Ananda sutaM, vajjI abhiNhaM sannipAtA sannipAta-bahulA'ti?' 'sutaM me taM bhante vajjI abhiNhaM sannipAtA sannipAta-bahulA'ti / ' . 'yAvakIvaJca Ananda vajjI abhiNhaM sannipAtA sannipAta-bahulA bhavissanti, buddhi yeva Ananda vajjInaM pATikaGkhA no prihaani| 'kinti te Ananda sutaM, vajjI samaggA sannipatanti, samaggA vuTThahanti, samaggA vajjIkaraNIyAni karontI'ti ?' / 'sutaM me taM bhante vajjI.. pe0""karontI'ti' / 'yAvakIvaJca Ananda vajjI samaggA sannipatissanti, samaggA vuTThahissanti, samaggA vajjIkaraNIyAni karissanti, buddhi yeva Ananda vajjInaM pATikalA no parihAni / kinti te Ananda sutaM, vajjI appaJcattaM na / pApenti, paJattaM na samucchindanti, yathA paJatte porANe vajjidhamme samAdAya vattantI'ti?' / 'sutaM me taM bhante vajjI....pe0....samAdAya vttntii'ti'| 'yAvakIvaJca Ananda vajjI appattaM na pApessanti, paJattaM na samacchindissanti, yathA paJcattaM porANe vajjidhamme samAdAya vattissanti buddhi yeva Ananda vajjInaM pATikalA no parihAni / WE

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Homage to Vaisali 'kinti te Ananda sutaM vAjI pe te vajInaM vajjimahAlakA te sakkaronti nayaronti mAnenti pUjenti tesaJca sotabba mnycntii'ti?'| 'sutaM me ta bhante vajjI ye te vajjInaM vajjimahallakA....pe.....sotabbaM maantI'ti' / 'yAbakIvazca Ananda bajjI ye te vajjInaM vajjimahallakA te sakkarissanti garakarissanti mAnessanti pUjessanti tesaJca sotabba maJissAnta, buddhi yeva Ananda vajjInaM pATikalA no parihAni / 'kinti te Ananda sutaM vajjI yA tA kulitthiyo kulakumAriyo tA na Akkassa pasaraha vAsentIti ?' / 'sutaM me taM bhante vajjI yA tA kulithiyo....pe0....vaasentii'ti'| . 'yAvakIvaJca Ananda vajjI yA tA kulitthiyo kulakumAriyo tA na Akkassa pasayha vAsessa nti, buddhi yeva Ananda vajjInaM pATikaGkhA no parihAni / 'kinti te Ananda sutaM vajjI yAni tAni vajjInaM vajjicetiyA ni, abbhantarAni ceva bAhirAni ca, tAni sakkaronti garukaronti mAnenti pUjenti tesaJca dinnapubbaM dhammikaM bali no parihApentIti ?' / 'sutaM me taM bhante vajjI yAni tAni....pe0....parihApentI'ti' / . 'yAvakIvaJca Ananda vajjI yAni tAni vajjInaM vajjicetiyAni, anbhantararAni ceva bAhirAni ca, tAni sakkarissanti, garuka rissanti mAnessanti. pUjessanti, tesaJca dinnapubbaM katapubbaM dhammikaM baliM no parihApessanti, buddhi yeva Ananda vajjInaM pATikaGkhA no parihAni / ___ "kinti te Ananda sutaM vajjInaM arahantesu dhammikA' rakkhA'varaNagutti susaMvihitA, kinti anAgatA ca arahanto vijitaM AgaccheyyuM, AgatA ca arahanto vijite phAsaM vihareyyu'ti ?' / 'sutaM me taM bhante vajjInaM arahantesu....pe0....vihareyyu'ti' / 'yAvakIvaJca Ananda vajjInaM arahantesu dhammikA'rakkhA'varaNagutti susaMvihitA bhavissati, ki nti, anAgatA ca arahanto....pe0....vihareyyu'ti, buddhi yeva Ananda vajjInaM pATikaGkhA no prihaanii'ti'| atha kho bhagavA vassakAraM brAmhaNaM magadhamahAmattaM Amantesi : 'eka' midA'haM brAmhaNa samayaM vesAliyaM viharAmi sArandade cetiye / tatrA'haM vajjInaM ime satta aparihAniye dhamme desesi, yAvakIvaJca brAmhaNa ime satta aparihAniyA dhammA vajjIsu Thassanti, imesu ca sattasu aparihAniyesu dhammesu vajjI sandissanti, buddhi yeva brAmhaNa vajjInaM pATikaGkhA no parihAnI'ti' / - From the Mahaparinibbana Sutta, ch. 1 of the Digha Nikaya (Part II), edited by Prof. N. K. Bhagwat, M. A. (Bombay, 1936), pp. 60-62.

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* vajInaM sattaH aparihAniyA dhammA SEVEN VIRTUES OF THE VAJJIS LEADING TO NUN-DECLINE And the Blessed One said to him: 'Have you heard, Ananda, that the Vajjians hold full and frequent public assemblies?" 'Lord, so I have heard', replied he. So long, Ananda', rejoined the Blessed One, 'as the Vajjians hold these full and frequent public assemblies, so long may they be expected not to decline, but to prosper'. (And in the like manner questioning Adanda, and receiving a similar reply, the Blessed One declared as follows the other conditions which would ensure the welfare of the Vajjian confederacy?). 'So long Ananda, as the Vajjians meet together in concord, and rise in concord, and carry out their undertakings in concord-so long as they enact nothing not already established, abrogate nothing that has been already enacted, and act in accordance with the ancient institutions of the Vajjians as established in former days-so long as they honour and esteem and revere and support the Vaj jian elders, and hold it a point of duty to hearken to their words--so long as no women or girls belonging to their clan are detained among them by force or abduction-so long as they honour and esteem and revere, and support the Vajjian shrines in town or country, and allow not the proper offerings and rites, as formerly given and performed, to fall into desuetude--so long as the rightful protection, defence, and support shall be fully provided for the Arahats among them, so that Arahats from a distance may enter the realm, and the Arahats therein may live at ease-so long may the Vajjians be expected not to decline, but to prosper'. Then the Blessed One addressed Vassakara Brahmana, and said : When I was once staying, O Brahmana, at Vesali at the Sarandada Temple, I taught the Vajjian these conditions of welfare; and so long as these conditions shall continue to exist among the Vajjians, so long as the Uajjians shall be well instructed in these conditions, so long may we expect them not to decline, but to prosper.' -From the Sacred Books of the East, Vol. XI, translated also available in Dialogues of the Buddha, Part II, translated by Messrs. T. W. and C. A. F. Rhys Davids (London, 1910), pp. 79-80. In the text there is a question, answer, and reply with each clause-Tr. 1.

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Homage to Vaisana dhajjiyoM ke sAta 'aparihANika' dharma dukhadeva ne bhAnanda se pUchA--kyoM Amamya, tumane kyA sumA hai, kyA bajjiyoM ke juTAva (sabhipAta) bAra-bAra aura bharapUra hote haiM (arthAt unameM bahuta loga jamA hote haiM) ? ' -zrImAn maiMne aisA hI sunA hai ki vajjI bAra-bAra ikaTThe hote aura unake juTAva bharapUra hote haiN| -jaba taka Ananda, vajjiyoM ke juTAva bAra-bAra aura bharapUra hote haiM, taba taka Ananda, unakI bar3hatI kI hI AzA karanI cAhie na ki parihANi kii| isI prakAra buddha ne Ananda se nimnalikhita prazna aura pUche-kyoM Ananda, tumane kyA sunA hai, kyA vajjI ikaTThe juTate, ikaTThe uThate (udmama karate), aura ikaThe vajjIkaraNIyoM (apane rASTrIya kartavyoM) ko karate haiM ? kyA vajjI (sabhA dvArA) bAkAyadA kAnUna banAye vinA koI AjJA jArI nahIM karate, bane hue niyama kA uccheda nahIM karate, aura niyama se cale hue purAne vajjIdharma (rASTrIya kAnUna aura saMsthAoM) ke anusAra mila kara barttate haiM ? kyA vajjI vajjiyoM ke jo vRddha-bujurga haiM unakA Adara-satkAra karate, unheM mAnate-pUjate aura unakI sUnane lAyaka bAtoM ko mAnate haiM ? kyA vajjI jo unakI kulastriyA~ aura kula-kumAriyA~ haiM una para jora-jabardastI to nahIM karate? kyA vajjI jo una vajjiyoM ke andarale aura bAharale bajjI caitya (jAtIya mandira-arahatoM kI samAdhiyA~) haiM, unakA Adara-satkAra karate aura unako pahale dI huI dhArmika bali ko nahIM chInate ? kyA vajjiyoM meM arahatoM kI rakSA karane kA bhAva nalI prakAra hai ? kyA bAhara ke arahata unake rAjya (vijita) meM A sakate haiM ? aura Aye hue sugamatA se vihAra karate haiM ? ina sAtoM praznoM kA uttara buddhadeva ko vagjiyoM ke pakSa meM milA aura isalie unhoMne pratyeka uttara sunakara unake abhyudaya aura vRddhi kI hI AzA prakaTa kii| - buddhadeva jaba vajji-raTTha meM the, taba svayaM unhoMne vajjiyoM ko ye sapta aparihANika dharma arthAt avanati na hone kI sAta zarte' samajhAyI thiiN| jayacandra vidyAlaMkAra [bhAratIya itihAsa kI rUparekhA, jilda 1, dvitIya saMskaraNa (ilAhAbAda, 1941), pRSTha 452-453]

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VAISALI IN INDIAN HISTORY AND CULTURE Dr. RADHAKUMUD MOOKERJI, M.A., Ph. D., P.R.S. We are assembled here to-day at a place which is unique in India's history and civilization. Vaisali is at once a holy and a historical place, the confluence of three streams of culture, Brahmanical, Jain, and Buddhist. We are all here as historical and religious pilgrims to take our purifying baths in the sacred streams of these cultural traditions, with which is charged the atmosphere of this place. The history of this place has its roots in the remote past in the days of the story of Ramayana, where it is stated that the Iksvaku Queen Alambusa bad a pious son named Visala, who founded the city which he called Visalapuri. Tenth in descent from Visala was King Sumari 1. Presidential address delivered at the First Vaisali Festival at Vaisali on March 31, 1945.

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6 Homage to Vaisali who figures as a host of Sri Ramacaodra. King Visala is also mentioned in some of the Purajas like Varaha, Narada, Markandeya and Bhagavata. These sources, however, do not agree in regard to the historical traditions they present. But it is undeniable that the history of Vaisali dates back to pre-historic origins. Vaisali first emerges into history as the birthplace of the great leader of Jainism, V rdhamana Mahavira, the 24th of the Jain Tirthankaras. Mabavira was born in one of the three districts of Vaisali, known as Vaisali proper, Kundagrama or Kundapura and Vanijyagrama. The centre of Kundagrama was a place called Kollaga; described as Naja-Kula, i.e., the home of the people called Jnatrikas of whom Mahavira was born (Uvasagada,ao). Therefore Mahavira became known as Vesalie, i.e. a Vaisalika, in the Sutraksitanga, 'the first citizen of Vaisali'. Vaisali was then at the height of its prosperity with its three districts containing, according to the Tibetan tradition, houses numbering 7000, 14000 and 21000 respectively, and, according to a Jataka, was encompassed by three walls with their separate gates and watch-towers. According to the Mahavastu, the citizens of Vaisali were distinguished as AbhyantaraVaisalikas, the cockneys of the city, and Bahira Vaisalikas, the citizens of Greater. Vaisali, outside the Metropolis, and their total number was "twice 84000"=1,68000. The early Buddhist work Mahavagga describes Vaisali as "an opulent, prosperous and populous town, with 7707 storeyed.buildings, 7707 pinnacled buildings, 7707 Aramas and 7707 lotus-ponds", with its Rajas or chiefs also numbering 7707. It will not be quite fair to assume that this description of the city contained in canonical Buddhist texts is imaginary or fictitious. Each of these chiefs decorated the Capital with a variety of structures, houses and palaces, Caityas and Viharas. The Buddhist Texts single out eight of its famous Caityas which were (i) Udena to the east of Vaisali, (ii) Gotamaka to the South, (iii) Saptamraka (Sattamba) to the west, (iv) Bahuputraka on the north, (v) Capala, (vi) Kapinabya, (viii) Sarandada and (viii) Markatabrada. The Licchavis of Vaisali made a gft of all these shrines to the Buddha. I appeal to the public of this holy region to identify among its ruins some of these famous monuments associated with the Great Buddha. The personality and preachings of Mahavira rapidly built up Vaisali as a centre of Jainism and of the spiritual discipline and asceticism upon which it was based Vaisali thus achieved an early reputation in the .*religious world of India for its teachers devoted to the practice of

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Vaisah in Indian History and Culture 70 uttermost penance and austerity, of which Mabavira stood out as the most prominent example. When the Buddha renounced the world and became a monk, his first task naturally was the quest of the teacher which, according to the Upanisads, was the first step in religious life. As the Chandogya Upanisad states, a man blind.folded cannot even find his way home. He can arrive at the home of Truth when the bandage of his eyes is removed by the teacher, who restores to him his eye-sight or spiritual insight. His quest of the teacher led the unknown Buddha, the Bodhisattva, to proceed towards Vaisali as the place which was then known for its abundance of spiritual teachers. There Buddha found his teacher Alara Kalama, a native of Vaisili according to Mahavastu (II, 118). Alara was so advanced in meditation that sitting on the road, he did not hear or see even 500 carts rattling past him Mahaparinibbanasuttunta (IV, 35). Mrs. Rhys Davids has also recorded her conclusion that the Buddha found his first two teachers, Alara and Uddaka, at Vaisali and even started his religious life as a Jain under their teachings. A supports for the Buddba's Jain beginnings may be found in the fact that he gave himself up to a course of austerities associated with Jainism by which he reduced himself to a mere skeleton, skin and bones, by ultimately limiting his food to the quantity that could be held in his hollowed palm, in the manner of a good Jain like Mahavira. As is well known, his health was not equal to this extreme of mortification; then he parted company with Jainism and discoverd for himself the Middle-path, for which Buddhism is known, the path that lies between the two extremes of self-torture and self-indulgence. This early contact of Gautama, as an aspiring ascetic, with Vaisali is not so well known. But hs first visit to Vaisali, as the Buddha, has been fully described in the Texts with a touch of romance. The city was then under the scourge of a fearful epidemic of plague to which it could not find any antidote. Its Municipal Council then thought of a remedy, that it should have the city purged of its impurities and purified by the sacred feet of the Buddha treading its thoroughfares. It, accordingly, sent an invitation to the Buddha to pay a visit to the city and appointed its President, Tomara, as its representative to receive the Buddha. The Buddha was given a right royal rousing reception by a procession of elephants and charious, decked with gold, along the whole road from the Ganges to the city, a distance of nearly 50 miles, which was bedecked with flags, gailands, and embroidered cloth, and was watered and perfumed with showers of flowers and burning of incense, along its whole length as the Buddha passed by . .

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Homage to Vaisali His reception was followed by arrangements for his permanent connexion with the city. Besides the eight aforesaid shrines, the city built for him the pinnacled rest-house (Kutagara-sala) in its suburban of the city also placed at his disposal other resting-places of the kind that he loved. The courtesan Amrapali gave him her famous mangogrove and lady Balika her Balikarama. India's greatest men are always fond of her woods and forests, their solitude and silence, which are conducive to meditation. Her highest thought was the product, not of her cities but her hermitages. The Buddba delivered many of his discourses at the sylvan retreat of Mahavana. Some of the Pali Texts tell us how the Bhikkhus themselves acted as architects in supervising its constructions, and how, failing such supervision, a building came to grief because, "the laying was out of line and the walls fell down" (Cullavagga, VI). Vaisali is also noted in the history of Buddhism as the place where Buddha first permitted the order of pups against his own wishes at the instance of Ananda and his foster mother, Mabaprajapati, who became the first Buddhist nun at Vaisali. Vaisili marks another important land-mark in the history of Buddhism, as the place where the Second Buddhist Council was held. The Council was called for by the critical situation created in the Buddhist church, by the Buddhists of Vaisali, who introduced Ten Innovations in Doctrine and Practice, wbich were supposed to be against law. These innovations were first detected by the Buddhist Divine (Sthavira) Yasas, when he came to Vaisali and was staying in the Mahavana. Unable to convince these offending Monks of their error, he sent his summons to the Brethren of the different quarters, West, and South, and Avanti, to an Assembly, to decide the issue. The Brethren flocked together from different regions at his call. These monks decided that the most authoritative Buddhist of the day, the Divine Revata, should be asked to preside at the Assembly. It was with difficulty that he was found out and persuaded to come and take part in a controversy. The Vaisali monks tried to win over Revata by even bribing his disciple Uttara. The first question that Revata settled was that the sangha must decide the issue at the place of its origin, viz., Vaisali.

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Vaisali in Indian History and Culture The Council did not have smooth sailing, and, as it could not come to a conclusion, Revata decided to refer the dispute to a committee of eight, four monks of the East, and four of the West. The Committee met at Balikarama as a secluded spot. With the Committee was associated the oldest Thera Sabbakamiz by rame, of highest authority. The committee decided against the Vajjian monks. The decision was put before the plenary Session of the Assembly (Samgiti) attended by 700 mooks. The Vinaya was rehearsed at the Assembly and its text was settled. Some of the members brought with them the copies of the Vinaya current in their districts, while others trusted to their memory, in presenting before the council the exact teachings of the first apostles. Each of the Vaisali innovations was separately condemned by vote as being against the Vinaya, on the strength of the Sutras or the Vinaya concerned. Then the Council proceeded to reduce to order and finally decide the Text of the Vinaya. It was thus left to Vaisali to play a most important part in the history of Buddhism and the evolution of its canonical literature. The Sinhalese documents record the tradition that, after the Second Buddhist Council had ended, the lsing party, who were called the "wicked Bhikkhus, the ex-communicated Vajji. Puttakas", held a council of their own (Mahasamgiti). The schism apparently became serious. This rival council established what is called the Mahasamgika School or Acaryavada, as against the orthodox Theravada of the other council. It seems that the Mahasamgikas made a new collection of scriptures and did not confine their attention merely to the ten points of the dispute. They are also stated to have met in Kutagarasala of the Mahavana, the holy abode of the Buddha himself, which was in their possession. These traditions made Vaisali the first centre of schism and heresy within the Buddhist church, as embodied in the Mahasamgbika School. which branched off from the orthodox doctrine, as a separate sect, with its own redactions of the canonical Scriptures. It is to be noted that the material prosperity of Vaisali and its cultural progress were ultimately due to its National and Popular Govern. ment. It was governed by a Republic, the like of which was not seen in India's entire history. The Buddha was a born republican, but the Licchavis were the older Republicans. The Licchavi Republican President, Cetaka, took the lead in organizing a Federation of Republics comprising 9 Mallakis, and 18 Gana-rajas of Kasi-Kosala besides the 9 Licchavi Republics.

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Homage to Vaisali The Licchavi Republic itself was organised as a vast Confederation known as Vajjian Confederation, with its governing body of 7707 Rijas represented in its Federal Assembly. Probably, as the Lalita-vistara explains, the title Raja was then used for a republican citizen. The Executive of each Republic was a body of eight (Astakula) representing its different sections, each of which had its own uniform and colour. There were thus Republics of following colours, blue (nila), yellow (pita), green (harita), light red (man jistha), red (lohita), white (sveta or odata) and variegated or mixed (vyayukta). These colours marked everything about them, dress, chariots, tarbans, umbrellas, down to shoes, whips and sticks. (Mahapari. Suttanta, S.B.E.XI. 31; Angu., P.T.S., ii, 239; Mahavastu, i, 259; Digha., ii, 95). The 9 Licchavis were in charge of foreign policy and Astakulakas of domestic affairs including justice. The Judicial officers were known as Viniscaya-Mahamatras to ascertain the facts of the case. the Vyavaharikas, legal experts and Sutradharas, proficient in legal texts. An appeal lay from the ordinary courts to Senapati, the military chief, and from him to the civil chief or the Deputy-King (Upa-raja), and from him to the Raja as the final judge. * The working of the Republic conformed to Buddba's famous injunctions viz : (1) that its Assemblies should be frequently held and fully attended; (2) that they should meet and act in concord; (3) that it should respect its ancient laws, customs and institutions; and (4) that it should honour its spiritual leaders and women-folk. The Republic showed its efficiency in producing a higher cultural level in its people. The Buddha himself has testified how the Licchavi youths were free from luxury and sloth, "sleeping with logs of wood as pillows, and not delicate, iender, and soft in their arms and legs" (Sam., II, 267-8), and were fond of manly sport, "training elephants and hunting with dogs." They were also keen on education. We read of Mahali, going to Taxila for study and on returning educating 500 Licchavi youths, who again became teachers and spread education through the country. Vaisali maintained its position as one of India's greatest cities for several centuries. Even 1000 years after the Buddha, Vaisali figures as the Capital or Headquarters (Adhisthana) of a Province of the Gupta Empire, as will appear from the find of Inscribed Seals excavated here by the Archaeological Department. These Inscriptions mention the name of the Province as Tira-bhukti of which the modern name is Tirhut Division, with its headquarters removed from Vaisali to Muzaffarpur. These Inscrip

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Vaisali in Indian History and Culture tions show that Vaisali was then not merely the political, but the cultural and commercial Capital of the Province. It was at once a centre of Administration, Business and Industry. Seals were issued by three classes of its guilds, (Nigamas or Srenis), those of Bankers (Sresthin), Traders (Sarthavaha) and Artisans (Kulika). Each of these guilds had its President or Prathama. The Inscriptions tell us of Federations of Guilds, of Guilds of Sresthi-Kulika-Nigama, or of all the three guilds Sresthi-SarthavahaKulika-Nigama. These Seals also speak of the District Office of Vaisali as Vaisali-' adhisthana-adhikarana. These were the days of the famous Gupta Emperor Chandra Gupta II Vikramaditya (c. 376-414) who is rendered more famous by the record, left by the Chinese pilgrim Fa-Hien wbo visited India in 399-414 A. D., of what he saw of India's civilization. At this time what he then saw of Vaisali is of very great interest to us. He still saw here in existence the Mahavana Vihara, with its double tower or the Upper Storeyed-Hall, the Kutagara Hall, where Buddha used to stay. He also saw the ruins of the Vihara given by Amba pali at Amra-Vana. Can't we trace out what Fa-Hien had seen of Vaisali's ancient monuments ? Vaisali was seen in its decline and ruins by the other Chinese Pilgrim Hiuen-Tsang, when he visited it three centuries later. He noticed that Vaisali was "a fertile region abounding in mangoes, plantains, and other fruits" with its people honest, industrious, devoted to learning and to both Brahmanism and Buddhism. He saw hundreds of Buddhist Viharas dilapidated and deserted, a number of Brahmanical temples, and Digambaras flourishing. Hiuen-Tsang refers to the foundations of the old city extending to a great length and also the walled part of the city, together with a Buddhist Sammatiya monastery in the neighbourhood, and a stupa erected to the memory of Maudgalyayana. Near the stupa was the one in which were enshrined the relics of the Buddha of which a portion was seized by the Licchavis of Vaisali from the Mallas of Kusinara. Next, he noticed the Asoka pillar surmounted by the lion, and the Markatahrada near the Kutagarasala. The Pilgrim in faut tried to identify all the places associated with early Buddhism in the time of its founder. For instance, he traces the houses of Vimalakirti, Ratnakara and Amrapali, known in early Buddhist history. Bui it is difficult to trace the lost traditions of these ruins. He traced the Amravana and the Aramu given to the Buddha by Ambapali and the Buddhist shrine and Stupa marking the spot. HiuenTsang, in fact, tries to relate tradition to locality.

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12 Homage to Vaisali. His most interest ng observation relates to the Great Stupa which was erected at the place where "700 eminent sages made the second compilation." This was the place where the Second Buddhist Council was held. This Stupa was also noticed by Fa-Hien. According to Chinese texts, the place where the Buddhist Council was held was the Balikarama. It must have been distressing to the Chinese Pilgrim to pace over the ruins of a district, which he had known from the Buddhist Scriptures to bave been so much loved by the Buddha, and a centre of prosperity and democracy, ond now converted into a wilderness. Let us recapture some of this lost glory of this city and our National Cultural Heritage by a well-planned scheme of its revival and renovation. We should make a start in our process and programme of reconstruction by a revival of archaeological excavation of its numerous mounds in which are buried its hidden treasures. We should also construct a Museum in which its antiquities may be housed and properly preserved, so that the people may see in it a visible picture of its glorious past. Lastly, we should reconstruct Vaisali, by having here a modernized monastery, a residential public school, where students will grow up in an atmosphere recalling all that is highest and noblest in India's immortal traditional culture. RORY 3800

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. - vaizAlI kI mahattA' prophesara o0 sI gAMgulI, kalakattA - Apa loga jAnate haiM ki yaha utsava hamAre prAcIna saMskRti-kendra ko jAtIya jIvana meM jAgrata kara rakhane ke lie manAyA jA rahA hai| yaha saMskRti kendra hamAre bhArata ke do mahAn dharmoM-arthAt jaina aura bauddha dharmoM-kI pavitra smRti se Aja bhI ujjvala ho rahA hai| isa saMskRti meM mAno paramparA se Aja taka yugoM kI lambI sar3aka para mahAvIra aura buddhadeva ina donoM mahAtmAoM kI padadhvani sunAI de rahI hai| ina donoM mahApuruSoM ke zaktimAn vyaktitva ne bhArata kI AdhyAtmika saMskRti kI pratimA ko bhAratIyoM ke manamandira meM sadA ke lie amara banA diyA hai| sirpha bhAratIyoM ke hRdaya meM hI nahIM, balki vizva ke mAnava-samAja ke hRdaya meM bhI; kyoMki sAre saMsAra ke itihAsa meM aisA hRdayavidAraka, ghorahiMsApUrNa aura manuSya ke hRdaya ko evaM manuSyatA ko aisI nirdayatA ke sAtha Tukar3A-Tukar3A karanevAlA sarvanAza isake pahale kabhI bhI upasthita nahIM huA thaa| isa kaThina bImArI ko dUra karane ke lie una do mahApuruSoM kI mUlyavAn vANI saMsAra meM prema aura ekatA kI sRSTi karatI hai| Aja sna do mahApuruSoM kI vizvazAnti kI amaravANI kI saMsAra ko itanI adhika jarUrata hai, jitanI isake pahale kabhI bhI nahIM thii| . hamAre deza ke pUrvakAla ke mele aura vibhinna dhArmika utsava jo barAbara paramparA se Aja taka hote cale A rahe haiM unakA mUla uddezya hai jAtIya jIvana kI ekatA ko gaNatantra ke vistRta kSetra meM pratiSThita krnaa| yaha sundara bhAva se bharA huA milana samasta kSetroM meM eka 1. prathama vaizAlI mahotsava meM pahalI apraila 1945 60 ko diyA gayA bhaassnn| ..

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Homage to Vaisali sammilana-bhUmi kI sRSTi karake bhAratIyoM meM vistRta ho rahA hai- jisa sammilana bhUmi meM UMca. mIca, amIra aura garIba bharapeTavAlA aura bhUkhA, bUr3hA aura javAna, gambhIra aura calate-puNe insAna vividha asaMkhya bhIr3oM meM dhakke para dhakke khAkara bhI paramparA se jamA hote cale A rahe hai-jisa milana-bhUmi meM vibhinna dAyare ke zAna, buddhi aura ilma vAle nara-mArI bahuta nikaTa aura ghaniSTa bhAva se milane kA suyoga pAkara apane-apane jIvana, cintA aura mana kI bhAvanAoM kA vinimaya karake manuSyatA kI kamI ko paripUrNa kara lete haiN| isa prakAra ke sammelana meM kharIda-pharokhta kArIgaroM ke hAtha kI banAyI nAnA prakAra kI zilpavastuoM aura ustAda kalAkAroM dvArA banAyI huI manohara kalAvastuoM taka hI sImita nahIM rahatI, balki vibhinna sahRdaya logoM ke diloM kI kharIda-bikrI aura hRdayoM kI tijArata ke kAraNa ina asaMkhya nara-nAriyoM ke diloM kA vAstavika sammelana saphala ho uThatA hai| isa tarIke se nAnA prakAra ke khilaunoM aura gur3iyoM ko becane aura kharIdane ke bIca se, devI-devatAoM kI mUrti aura dharmasAdhanA ke upakaraNa ke bIca se, bahuta se khela aura Ananda kI hiloroM ke bIca se, aneka dharma-granthapATha evaM Ananda aura dillagI ke bIca se, "sitAboM-kalAboM' ke tamAzoM aura 'nAgaradolA' kI AnandamayI hiloroM ke bIca se, nAca aura gAna ke hAvabhAva aura A~khoM ke izAroM ke bIca se, vibhinna zreNI ke insAnoM ke diloM meM majabUta dostI kA pakkA pula taiyAra ho jAtA hai| .... hamaloga jAnate haiM ki hamArA bhAratavarSa bahuta dUra taka phailA huA hai aura nAnA sUboM kA eka saMgaThita mahApradeza hai, jisake cAroM ora hai ananta AsamAna aura phailI huI hai ananta vistRta jamIna / itane lambe phAsale ko pAra karake insAna aura insAnoM kI cintAdhArA hamAre gharoM taka pahu~cane meM kAphI samaya letI hai aura aneka yugaparamparA se yaha bAta calI A rahI hai| garda aura kIcar3a se bhare hue sAre dUra-dUra ke rAste pAra karake insAnoM ke dila kI bAteM-bailagAr3I aura UMToM kI katAra kI dhImI raphtAroM se aura kabhI thake hue tIrthayAtrI aura pastahimmata musAphira ke kandhe para car3ha kara-dhIre-dhIre eka sUbe se dUsare sUbe meM AyAjAyA karatI haiN| musAphira aura tIrthayAtrI mokSa denevAle prAcIna nagaroM ke vibhinna mandiroM meM devI-devatAoM ke darzana ke loma se, mokSa aura bahizta ke rAste para Age bar3hane kI AzA aura irAde ko lekara, yuga-yuga se jina sAre tIrthayAtrA ke rAstoM para AyA jAyA karate haiM, ve sAre tIrthasthAna paraspara eka dUsare se phAsale para aura anajAna logoM kI bhIr3oM se paripUrNa haiN| ina saba anajAna aura aparicita logoM ke sAtha jAna-pahacAna karane kA eka sIdhA aura sApha rAstA hai| "yaha rasanA basa meM karo, dharo garIbI bhesa / ___ sotala bolI le calo, sabhI tumhArA desa // " hamAre deza ke ye sAre prAcIna mele aura dhArmika utsava-jo eka lambe jamAne se, parva-parva meM, Rtu-Rtu meM niyamita rUpa se gAMva-gAMva aura zahara-zahara meM hote hue cale A rahe haiM-phailI huI lambI dUrI ko khatama kara dete haiM aura hamAre rahane ke ghara ke sAmane kitane

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15 baMgalI kI mahattA . hI dUra deza ke imAnoM ke khayAlAta ko peza karate haiN| kisane hI dUra deza ke insAnoM ke hAtha ko banAyI huI vastuoM ko hamAre sAmane lA dete haiN| yahI nahIM, ye kitane hI sAdhuoM aura nyAsiyoM ko, kitane hI pIra, paigambara aura phakIroM ko-jo sudUra prAntoM ke vibhinna . parvatoM meM baiTha kara apanI sAdhanA aura tapasyA ke bala se dharmajagat ke aneka U~ce vRkSoM ke phaloM .. ko tor3a kara cakhate haiM hamAre sAmane lA dete haiN| isa tarIke se relagAr3I aura havAgAr3I, TelIgrApha aura havAI jahAjoM ke isa deza meM Ane ke bahuta pahale se nAnA prakAra ke navIna mAva aura Adarza, nAnA prakAra kI bahumUlya zAntivANiyAM, mokSalAbha ke upadeza-kAla aura sthAna kI vistRta dUrI ke aDaMgoM ko pAra karake-Ate-jAte rahe haiN| bhAratIya saMskRti ke pracAra ke itihAsa meM hamAre ina sAre pracAroM aura dhArmika utsavoM ne. tIrthayAtriyoM ke jamaghaTa aura unake vizrAmanivAsa tathA dharmazAlAoM ke bIca se. U~ce khayAlAta aura AdarzoM para Ane-jAne kA rAstA sahala kara diyA hai| hamAre julAhoM ke tAta kI makU jaise kapar3e bunate samaya eka tarapha se dUsarI tarapha daur3atI hai, vaise hI hamAre jAtIya jIvana ke raMgIna DoroM se dhavalita kapar3oM kI usa tasavIra ko yuga-yuga kI paramparA ne amara kara rakhA hai| prAcIna sAhitya meM-jainadharma aura bauddhadharma ke purANa, upapurANa, avadAna aura kahAniyoM meM, aura prAcIna nATaka tathA kathA-sAhitya meM-hama loga meloM aura utsavoM kA vicitra aura raMgIna varNana pAte haiM, jisase hameM mAlUma hotA hai ki sAdhAraNa insAnoM ke andhakAramaya nIrasa jIvana meM ye sAre mele aura utsava kabhI-kabhI bIca bIca meM kaise Ananda aura raMga kA dIpaka jalA dete haiM, dukhI ke dila meM, garIba kI AtmA meM aura AnandahIna insAnoM ke hRdaya meM kaisI sundara khuzI kA phuhArA paidA kara dete haiM, aura insAnoM ke mana ke ullAsa aura irAde kaise ajIba nAca-gAnoM ke chanda meM nayI jindagI pAkara uchala uThate haiN| "mAtuposaka jAtaka" nAma kI eka bauddha kahAnI meM buddhadeva ke pUrvajanma kI kathA hai, jisameM eka vizeSa prakAra ke utsava kA varNana AyA hai| taba brahmadatta kAzI ke rAjA the aura bodhisattva ne himAlaya meM eka bar3e hAthI ke rUpa meM janma liyA thaa| karaNDa maTha meM brahmadatta ne bodhisattva kI hAthI kI zakala kI mUrti kI sthApanA kI aura vibhinna prakAra kI pUjA aura satkAra ke dvArA usa mUrti ko sammAnita kiyaa| usa dina se prati varSa eka nirdhArita parva ke dina yaha hasti-utsava manAne ke lie sAre hindustAna ke loga ikaTThe hokara isa utsava ko saphala karate the| eka aura prAcIna utsava kI bAta hamaloga itihAsa ke pannoM meM pAte haiN| yaha utsava jaina aura bauddha dharma ke Ane ke bahuta pahale se hI anuSThita hotA calA AyA hai| isa utsava kA nAma hai 'shaalbhNjikaa"| eka khAsa dina meM zAlavRkSa ke puSpayukta pattoM ko tor3anA hI isa utsava kA mUla huaa| prAcIna bauddha sAhitya meM isa utsava kI raMgadAra kahAniyoM kA varNana hameM prAyaH milatA hai aura kavi rAjazekhara kI 'viddhazAlabhaMjikA' nAmaka nATikA meM hameM isa utsava kA vistRta varNana upalabdha hotA hai| bauddha itihAsa ke prAcIna zilpakendra amarAvatI meM patthara kI caTTAnoM para isake manorama zilAcitra khude hue haiN|

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16 Hamage to Vallan. . 'kaumudI mahotsava' isa tarIke kA eka aura prAcIna Rtu-utsava hai, jo zarat kAla ke "mAgama meM bhArata ke nAnA prAntoM meM bahuta prAcIna kAla se hotA huA calA A rahA hai| uttara-pazcima bhArata ke nAnA sthAnoM meM rAmalIlA ke anuSThAna aura pArSikotsava evaM kRSNalIlA aura viSNu-pUjA ke sAtha nAnA utsava aura parva abhI bhI itane suparicita aura pracalita hai jinakA varNana karanA nirarthaka hai| hama sabhI jAnate haiM ki ina sAre dhArmika utsavoM ne jAtIya jIvana ko apane ujjvala varNa aura rasa se jIvita rakhA hai| parantu Aja maiM ina sAre jAtIya utsavoM kA varNana karane ora itihAsa kI mAlA banAne ke lie yahAM nahIM AyA huuN| hamAre ye saba dhArmika utsava aura parva daridratA, Arthika durdazA evaM rAjanItika anyAya ke kAraNa aba prabhAhIna, varNahIna aura prANahIna ho cale haiN| bahuta se kSetroM meM hamAre aneka utsava, kevala ati prAcIna hone ke kAraNa bilakula jINaMzoNaM ho gaye haiM aura apanI lokapriyatA kho rahe haiN| .. ____ ina sAre parvo ke andara phira se eka navajAgaraNa kI sRSTi karanA bahuta hI jarUrI hai-unake sAtha vartamAna bhAratIya jIvana kI manomAvanAoM ko saMyukta karanA atyanta Avazyaka hai| hamAre navIna jIvana ke rAste meM jo pUre tAla ke sAtha cala sakeMge, hamArI vartamAna manobhAvanAoM kA jo saphalatApUrvaka pratinidhitva kara sakeMge, ve parva hI kAla kI isa kaThora caTTAna para Tika sakeMge aura isI.upAya se prAcIna parvo meM navIna jIvana lAyA jA skegaa| vizvakavi ravIndranAtha ke zAntiniketana meM bahuta se navIna utsava bar3I dhUmadhAma ke sAtha manAye jAte haiM, jinameM vahA~ ke chAtra aura adhyApakamaNa bahuta hI utsAha ke sAtha zarIka hote haiN| iname eka kA nAma 'vRkSaropaNa utsava', eka kA nAma 'halacAlana utsava', eka kA nAma 'varSAmaGgala utsava', eka kA nAma 'zArada utsava' eka kA nAma 'mAgha utsava' hai / eka tarapha jahA~ navIna bhAvoM ke uddIpana ke lie naye-naye utsavoM kI parikalpanA kI jarUrata hai, dUsarI ora usI prakAra prAcIna kAla ke utsavoM ke nUtana artha lagAne hoMge aura ina utsavoM meM eka navIna dRSTAnta dikhalAnA hogaa| isa tarIke se purAnI cIja nayA rUpa grahaNa karake hamezA ke lie jIvita ho utthegii| aura, maiM AzA karatA hU~ ki vaizAlI kI yaha navIna utsava-kalpanA na kevala hamArI vartamAna jIvanadhArA ko hamArI saMskRti ke aitihAsika pRSThoM ke sAtha prAcIna dhArA kI jaMjIroM meM bAMdha degI, balki nUtana yuga kI nUtana bhAvanAoM ke naye-naye rAste bhI khola degI, aura nayI-nayI AzAoM aura irAdoM ko jAgrata karake hamAre kaumI jIvana kI bahuta-sI zAkhAoM meM naye jamAne kI sRSTi kregii| Aiye sajjano! aba hamaloga bhAratIya saMskRti ke itihAsa meM vaizAlI kA sthAna kahA~ hai, isakA anusandhAna kreN| Aja ke dina kI vaizAlI kucha thor3e se logoM kI bastI ko lekara kaI gAMvoM kA eka maNDala hai / eka jamAne meM yahI vaizAlI bhArata kI eka bRhat aura vizAla nagarI thii|

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cAlI kI mahattA..... aura yahI vaizAlI thI eka dina sArI duniyA ke andara gaNatantra kI sabase purAnI aura suprasiddha kensthlii| -rAmAyaNa meM yaha nagara vidhAjapA 'uttamapurI' ke nAma se paNita hai| prati rANA ikvAku ke putra rANA vidyAla ne isa nagara kA nirmANa kiyA thaa| unakI mAtA kA nAma alambuSA thA / yathA ikSvAkostu naravyAghra putraH paramadhArmikaH / alambuSAyAmutpanno vizAla iti vizrutaH / tena cAsIdihasthAne vizAleti purI kRtA / rAmAyaNa, bAlakANDa, sarga 47, zloka 11-12 viSNupurANa ke mata meM rAjA vizAla ikSvAku-vaMza ke tRNavindu rAjA ke putra the| isa paurANika itihAsa kI kahAnI 'rAjA vizAla kA gar3ha' isa nAma ke andara pratidhvanita ho rahI hai| zrIrAmacandrajI jaba isa nagara meM upasthita hue, taba isa pradeza ke rAjA the sumati / RSi vizvAmitra ke kathanAnusAra vaizAlI ke sabhI rAjA dIrghAyu, mahAtmA, vIryavAna aura sudhArmika the| lekina agara hamaloga rAmAyaNa ke varNana ko kalpita samajha kara na mAneM, taba jainadharma ke yakIna karAnevAle itihAsa ke panne hamAre sAmane khar3e haiN| kyoMki isI vaizAlI ke najadIka 'kuNDagrAma' meM jainadharma ke AkhirI tIrthaGkara mahAvIra ne janma liyA thaa| isalie mahAvIra kA eka aura nAma thA 'vaizAlika' aura unakI jananI trizalA kA dUsarA nAma thA 'vizAlA' / ... lekina brAhmaNadharma aura jainadharma ke atirikti vaizAlI vizeSa prakAra se bhagavAna buddha aura bauddhadharma ke itihAsa ke sAtha saMyukta hai / pahale yaha magadha sAmrAjya kI rAjadhAnI pATaliputra aura anya bar3e-bar3e zaharoM ke sAtha sIdhe rAjapatha ke dvArA milI huI thI aura buddhadeva aksara tibbatI 'vinayagrantha' meM isa nagara kA nimnalikhita varNana hamaloga pAte haiM- "vaizAlI zahara tIna khAsa mahalloM meM vibhakta thaa| pahale mahalle meM sAta hajAra makAna the, jinakI gumbaje sone se DhakI huI thIM; bIca ke mahalle meM caudaha hajAra makAna the, jinakI gumbajeM cAMdI se mar3hI huI thI aura AkhirI mahalle meM ikkIsa hajAra makAna the, jinakI gumbaje tAMbe se mar3hI huI thiiN| inameM ucca, madhya aura nimna vargoM ke nAgarika apanI zreNI ke anusAra vAsa karate the"| "hInayAna" logoM ke "vinaya" grantha "mahAvagga" meM rAjagRha ke vyApArI ke vaizAlI ne rAjagRha meM lauTakara rAjA ko vaizAlI kA vRttAnta btlaayaa| vaha dekha gayA thA vaizAlI meM asaMkhya janatA kI rahana-sahana, usake nagaravAsiyoM kI bhArI dhanadaulata, aura khAne-pIne

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Homage to Valsalt ko pIjoM kI prcurtaa| aura usane dekha sAta hajAra sAta maMjila pAle makAna, sadhI kI hilora se bharapUra / usane vaizAlI kI eka aura pradhAna cIja kA varNana kiyaa| yaha pI usa nagara kI suprasiddha belyA 'ambapAlI' jo bahuta dhanadaulate kI mAlakina pI bhI. jisane usa pahara meM aise bahuta se janahitakArya kiye the, jinako dekhane ke vAste vibhinna dezoM ke loga vahAM jAte the| rAjanIti-tantra meM vaizAlI kI mahattA eka bahuta hI prAcIna ghaTanA meM varNita hai / vaha ghaTanA bauddha kahAnI 'maddasAla jAtaka' meM likhI huI hai| usase mAlUma hotA hai ki vaizAlI ke pratyeka rAjA ko rAjatilakotsava ke samaya nahAne ke lie vahAM ke eka tAlAba ke pAnI kI jarUrata par3hatI thii| yaha pAnI nahIM hone se rAjAoM kA 'abhiSeka parva' sampUrNa nahIM mAnA jAtA thaa| isa pAnI ko licchavi rAjAoM ke atirikta dUsarA koI chU bhI nahIM sakatA thaa| usakI rakSA ke lie kar3A paharA par3atA thaa| Upara lohe kI jAlI lagI thI, jisase ur3ate pakSI taka usameM coMca na Dubo sakate the| eka bAra zrAvastI ke rAjasenApati bandhula kI strI mallikA ne apanI garbhAvasthA meM yaha icchA prakaTa kI ki maiM vaizAlI nagara kI abhiSeka-maGgala-puSkariNI meM nahAkara usakA pAnI piiuuNgii| vesAlInagare ganarAjakulAnAm abhiSekamaGgalapokkharanIm otaritvA nahAlvA pAnIyaM pAtum ahilasAmIti / -jAtaka, 4, pR0 148 senApati apanI strI ko ratha para car3hA kara eka hajAra tIrandAja phauja ke sAtha bahuta hI hallA macAkara nagara ke dvAra para upasthita huaa| vaizAlI nagara kI rakSA karane vAle sipAhiyoM ne use nagara-praveza ke lie manA kiyA aura anta meM lar3AI kI, jisameM ve mAre gaye / bandhUla malla ne jAlI ko cheda kara apanI strI ke sAtha pokhara meM snAna kiyA aura jI mara pAnI pIkara lauTa gyaa| .. isa maGgalapuSkariNI ko chor3a kara vaizAlI meM aura bhI bahuta sI dekhane lAyaka cIjeM thoM, yathA agaNita caityagRha yA pUjAsthAna / inameM adhika mazahUra the 'udena caitya', 'gotamaka caitya', 'sattambaka caitya', 'bahuputtaka caitya', 'sArandada caitya', 'cApAla caitya', 'kapinA caitya', markaTahradatIra caitya' aura 'mukuTabandhana caitya' / ye saba caitya jyAdAtara yakSa devatAoM kI pUjA ke mandira the / eka-eka mandira kI alaga-alaga kahAniyAM thiiN| udAharaNArtha 'mukuTabandhana caitya' meM rAjAoM aura janasabhA ke pradhAna kA abhiSeka vA paTTabandhana utsava manAyA jAtA thaa| __eka dina buddhadeva ne 'cApAla caitya' meM baiTha kara apane priya ziSya Ananda se kahA thA'kitanI ramaNIya hai Ananda ! yaha vaishaalii| kitane sundara aura mana ko harane vAle haiM ye caitya'udena caitya', 'gotamaka caitya', 'sattambaka caitya', 'bahuputtaka caitya', 'sArandada caitya' aura 'cApAla caity'| jaba taka vajjI apanI bhakti aura zraddhA aTUTa rakha kara ina vajji-caityoM kI pUjAarcanA para kAyama raheMge aura inakI rakSA meM tatpara raheMge, taba taka unakI tarakkI hI hogI, hAni nhiiN|"

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/ vaizAlI kI mahattA 1819 ....... parantu prAcIna vaizAlI nagara kI sabase bar3I vizeSatA yaha thI ki yaha pI suprasiddha 'agaNa' yA anukula' kI pradhAna rAjadhAnI / isa aSTakula ke andara pradhAna vaMza the 'videhagaNa', 'bajjigaNa' aura itihAsaviNyAta 'ligchavi-baMdha' / isa licchavi-vaMza kI utpatti ke sambandha meM vidvAnoM meM matabheda hai| ma. vinseNTa Adhara smitha ke matAnusAra licchavi loga the maMgola jAti kI eka zAkhA-tibbatI aura himAlayavAsI jAtiyoM ke ristedAra / DA0 satIzacandra vidyAbhUSaNa unheM pArasavaMzIya mAnate the| bIla ne unheM 'yUcI' khAnadAna kA mAnA hai| dharmazAstra ke mahAn netA bhagavAn manu ne licchaviyoM ko 'vrAtya kSatriya' kahA hai, kyoMki licchaviyoM ko dharmazAstrAnumodita samaya para apane vrata saMskAra karane kI paravAha nahIM thii| Adhunika bhAratIya vidvAn licchaviyoM ko 'Arya mAnate haiN| licchaviyoM kI nasala kucha bhI ho, una logoM kA rAjanIti-tantra gaNatantra yA prajAtantra thaa| una logoM kA zAsanatantra kucha nirvAcita pradhAna sadasyoM ke hAtha meM thaa| ye pradhAna sadasya 'voTa' dvArA nirvAcita hote the| zAsana-sabhA kA sabhApayi, jo 'mahottaraka' kahalAtA thA, nirvAcita hotA thaa| jainadharma ke aitihAsika varNana se mAlUma hotA hai ki magadha ke rAjA bimbisAra ke lar3ake ajAtazatru kI mAtA 'cellanA' licchavi-vaMza ke ceTaka kI kanyA thii| yahI ceTaka usa samaya kI vaizAlI-samA kA sabhApati thaa| mahAvIra kI mAtA trizalA bhI isI kI bahana thii| . ajAtazatru ke samaya meM vaizAlI magadha ke adhIna ho gyii| bAta aisI huI ki gaMgA nadI ke tIra para eka bandaragAha para licchaviyoM aura magadharAja meM jhagar3A huaa| isa nadI ke ghATa kA eka hissA thA licchaviyoM ke kabje meM aura dUsarA thA magadharAja ke kabje meN| isa bandaragAha-sambandhI jhagar3e ke hone para ajAtazatru ne pahale apane mantrI varSakAra ko bheja vaizAlI meM phUTa DalavAyI aura poche vizAla phauja bheja kara use apane kabje meM kara liyaa| isa prakAra vaha apanI mAtAmahI ke rAja kA mAlika bana gyaa| bauddhadharma ke itihAsa aura vibhinna kahAniyoM meM licchavi-vaMza ke bahuta viziSTa aura zreSTha logoM kA patA calatA hai| unameM kaI nAma bahuta mazahUra haiM, yathA mahAli, mahAnAma, senApati siMha, gozRGgI, aura bhadda / licchavi gaNatantra ke senApati siMha pahale jaina the; bAda meM unhoMne bauddhadharma grahaNa kara liyaa| vaizAlI nagara ke uttara-pUrva kI tarapha 'mahAvana' yA 'zAlavana' nAmaka eka Azrama thaa| usa Azrama ke adhipati 'gozRGgI' ne buddhadeva ko usakA dAna kiyA thaa| isa Azrama meM eka domaMjilA 'kUTAgArazAlA' banavAyI gayI aura buddhadeva aksara isa kUTAgArazAlA meM Akara rahate the| - eka aura bar3A dAna bauddhadharma ke itihAsa meM prasiddha huA hai| yaha hai suprasiddha vezyA ambapAlI kA suvikhyAta 'AmrakAnana'-vaizAlI nagara ke bilakula pAsa meM sthita / eka dina

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Homage To Valsaly pAlI malavAn budha aura unake sAre ziSyoM ko apane makAna meM mimaMtrita karake bhojana sAkSiNA kesa meM yaha 'AnakAnana' jeMTa kiyaa| ... licchavideza kA eka mazahUra vyakti pA ligakavi bhA / usakA nAma prAcIna baukhapampa "pullavagga" meM milatA hai| kisI aparAdha meM licchavi bhadra mahAzaya kA sambandha baudasaMgha se khatama ho gyaa| magara bAda meM usa bauddhasaMgha ne bhadra mahAzaya ko phira apanA liyA thaa| isa punarmilana ke samaya hamaloga bhagavAn buddhadeva ke vacana meM eka sAmAjika prathA kA uslekha pAte haiN| kisI sabhya ko birAdarI se nikAla dene ke samaya bhojana para baiThA kara pAnI ke vartana ko ulaTa dene kI prathA thii| buddhadeva ne saMgha ko sambodhita karake kahA thA"ai sadasyagaNa ! Aie, hamaloga licchavi bhadra mahAzaya ke sAtha sneha kA vyavahAra puna: sthApita karake ulaTe hue pAnI ke bartana ko eka bAra phira sIdhA karake baiThA deM. aura bhadra mahAzaya ko punaH apane dosta ke rUpa meM apanA leN|" ___ magara vaizAlI nagara ko bauddhadharma ke itihAsa meM eka vizeSa kAraNa se mahatvapUrNa sthAna milA thaa| vaha kAraNa yaha thA ki buddhadeva ke jIvana kI bahuta-sI viziSTa ghaTanAeM isa vaizAlI nagara meM gujarI thiiN| buddhadeva ke bAra-bAra Agamana ke kAraNa vaizAlI nagara ke pratyeka bhAga kI dhUli unake padArpaNa aura padacihna se pavitra aura mahimAnvita ho uThI thii| ... sambodhilAbha ke tIna sAla ke bAda pAvasa Rtu meM bhagavAn buddha rAjagRha ke bIca veNuvana ke Azrama kI baiThaka meM the| isa samaya meM vaizAlI nagara meM mahAmArI kA prakopa huaa| usa samaya licchavi-zAsana-samA ke samApati aura mahottaraka the mahApaNDita tomaradeva / janasamA ne tomaradeva ko eka dUta ke rUpa meM buddhadeva ke pAsa vipatti meM sahAyatA ke lie bhejaa| buddhadeva ne kahA ki maiM rAjA bimbisAra kI anumati ke vinA vaizAlI kI janatA kA Avedana grahaNa nahIM kara sktaa| rAjA bimbisAra ne ijAjata dii| unhoMne apanI phauja ke sAtha zobhAyAtrA karake buddhadeva ko vaizAlI ke rAste para gaMgA ke kinAre taka pahuMcA diyaa| isa zobhAyAtrA kA sundara varNana prAcIna bauddhagrantha "mahAvastu" meM milatA hai| isI prakAra nadI ke usa pAra bhI usI prakAra phauja aura camakadamaka ke sAtha vaizAlI ke rAjavaMza ke loga saparivAra buddhadeva kA svAgata karane ke lie ajIba ThATha-bATa se upasthita hue| unake hareka dala kA sAjo sAmAna thA eka khAsa raMga kaa| eka dala pahana kara AyA thA nIle raMga kA sAja aura dUsarA dala AyA lAla raMga ke ThATha-bATa se| mahAvastu meM isakA varNana cirasmaraNIya akSaroM meM likhA huA hai| usI meM eka jhuNDa AyA pIle raMga ke ratha para, pIle raMga ke ghor3e lagA kara, pIle raMga kI pagar3I pahana kara, pIle raMga ke lohe ke bakhtara pahana kara, aura pIle raMga ke kapar3e aura alaMkAroM se suzobhita hokara "saMtyatra licchavayaH pItAsyA pItarathA pItarazmi-pratyoda-yaSTi / pItavastrA, pItAlaMkArA, pItoSNIzA, pItachatrAH, pItakhaDga-munipAdukA // " /

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vazAlI kI mahattA tatredamucyate pItAsyA, pItarathA, piitrshmi-prtyodmussnniishaa| pItA ca paMcakakudA pItA vastrA alaMkArA // aura eka dala AyA-sArI nIlI cIjoM se sajadhaja kara nIlAsyA, nIlarathA, nIlarazmi-pratyodamuSNIzA / nIlA ca paMcakakudA nIlA vastrA alaMkArA // isa tarIke ke samAroha se svAgata kiye jAne para bhagavAna buddha vaizAlI nagara meM padArpaNa karate haiM aura mahAmArI zAnta ho jAtI hai / nagara meM praveza karake bhagavAn buddha ne bauddha sAhitya ke suprasiddha 'ratanasutta' kA muktakaNTha se uccAraNa kiyaa| isa vANI ko suna kara samasta janasamudAya bauddhadharma ko mAna gayA aura isa silasile meM licchavi khAnadAna ke gozRGgI ne apanA mazahUra 'zAlavana' bauddhasaMgha ko meMTa kiyaa| bauddhadharma ke itihAsa kI eka aura khAsa ghaTanA vaizAlI nagara meM huI thii| vaha thI striyoM ko saMgha meM praveza karane kI anumati aura "bhikSuNI-saMgha' kI sthApanA / isake pahale jaba buddhadeva rAjagRha 'baTavana' kI baiThaka meM the, taba unakI ghAtRmAtA gotamI ne gRhastha-Azrama chor3akara saMgha meM praveza karane kI ijAjata mAMgI thii| parantu usa samaya buddhadeva ne mAtA kI usa prArthanA ko ThukarA diyA thaa| isake bAda buddhadeva vaizAlI cale aaye| magara gotamI apanI mA~ga ko lekara phira upasthita huii| kezoM ko mur3A kara, bhagavA vastra pahana kara, bahuta-sI mahilAoM ko sAtha lekara, rAjagRha se paidala cala kara, garda se Dhake hue malina aura phUle hue paira ke sAtha, sUkhA muMha lekara, AMkhoM meM AMsU ko bhare hue, vaha vaizAlI ke mahAvana kI kUTAgArazAlA ke dvAra para A khar3I huI / vahA~ use buddhadeva ke pradhAna ziSya Ananda mile / gotamI ne Ananda se kahA ki buddhadeva se hamArI prArthanA aura mAMga maMjUra karA diijie| Ananda kI' siphAriza para buddhadeva ne anumati de dI; magara ATha kaThina zartoM kA pAlana karane ke lie Adeza kiyaa| gotamI AnandapUrvaka ina sAre AdezoM ko maMjUra karate hue bolI-"he Ananda ! jaise thor3I umra ke yuvaka-yuvatI apane ko susajjita karane ke lie sarvadA tatpara rahate haiM aura snAna karake uThate ho, donoM hAthoM meM kamala, camelI aura 'atimutta' phUloM kI mAlAoM ko ullAsa aura khuzI se lekara sira para alaMkAra kI racanA karate haiM; maiM usI preraNA, utsAha aura khuzI ke sAtha buddha bhagavAn kI ina ATha zartoM ko maMjUra karatI huuN| mere jIvana meM ina zartoM kI kabhI bhI avahelanA nahIM hogii|" . isa tarIke se vaizAlI nagara meM bhikSuNI-saMgha kI sthApanA huI / isa avasara para buddha bhagavAna ne bhaviSyavANI kI thI--"he Ananda ! agara nArI / jAti ko gRhasthAzrama tyAga karake saMnyAsa-Azrama meM praveza karane kI AjJA na dI jAtI, to

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2218 Homage to Vaisalt tathAgata dvArA pratiSThita pavitra dharma eka hajAra varSa kAyama rhtaa| magara cUMki strIjAti ko saMgha meM praveza karane kI AjJA dI gayI hai, isa kAraNa se hamArA yaha pavitra dharma aba kevala pAMca sau varSa taka hI jIvita rhegaa|" kucha jamAne ke bAda buddhadeva samajha gaye ki unakI assI varSa kI umra kA antima kAla A gayA hai| eka dina unhoMne Ananda ko sAtha meM lekara cApAla caitya meM baiThaka kI aura yahIM para apane nirvANa-muhUrta kI bhaviSyavANI kii| bauddhadharma ke zaitAna-mAra-ko sambodhita karake unhoMne kahA- "ai mAra ! zAnta ho| Aja se tIna mahIne ke andara hI maiM apanA nirvANa-lAma svayaM hI kruuNgaa|" Ananda ko yaha saMvAda dene ke bAda bhagavAna buddha ne vaizAlI nagara ko chor3a kara kuzInArA kI yAtrA kii| ___ yAtrA Aramma karane ke pahale eka sthAna para khar3e hokara buddha ne vaizAlI kI ora antima dRSTipAta kiyA aura Ananda se kahA-"he Ananda ! merA yaha antima vaizAlI-darzana hai, cUMki maiM aba vaizAlI phira nahIM lauttuuNgaa|" "bhagavAn vaizAlIvanaM avisaraNa dakSiNena sarvakAyena nAgAvalokitena vyavalokayati / / idaM Ananda tathAgatasya apazcimaM vaizAlIdarzanam / na bhUyo Ananda tathAgato vaizAlI AgamiSyati // " . bhagavAna buddha ke ye vacana vaizAlI nagara kI galI-galI meM bijalI kI taraha phaila gaye, aura usa samaya isa DhaMga kI eka gAthA bhI taiyAra ho gayI- "idaM apazcimaM nAtha vaizAlyAstava darzanam / na bhUyo sugato buddho vaizAlI AgamiSyati // " . jisa sthAna para khar3e hokara mahAtmA buddha ne vaizAlI kI ora AkhirI dRSTipAta kiyA thA, usa sthAna para vaizAlI ke nagaranivAsiyoM ne eka stUpa kA nirmANa karake isa ghaTanA ko smaraNIya banAne kI koziza kii| sAtavIM zatAbdI meM jaba cIna kA parivrAjaka hvenasAMga vaizAlI AyA thA, taba usane usa stUpa ko dekhA thaa| buddhadeva jaba kuzInArA ke rAste para Age bar3he, usa samaya vaizAlI nagara ke bhakta licchaviyoM ne unakA anusaraNa karanA caahaa| buddhadeva ke manA karane ke bAda bhI unhoMne nahIM mAnA / taba buddhadeva ne turata apanI mAyA ke bala se eka vizAla nadI kI sRSTi kI, jisakA kinArA bahuta UMcA thA aura jisameM bhayaMkara lahareM uTha rahI thiiN| isa kAraNa ve loga Age nahIM bar3ha ske| taba buddhadeva ne una logoM para kRpA karake unako apane piNDapAtra kA dAna kiyaa| una logoM ne usa piNDapAtra kI kahAnI ko eka zilAstambha para likha kara hamezA ke liye usa smRti ko kAyama rakhA / phAhiyAna ne usa smRtistambha ko dekhA thaa| kaniSka rAjA ne jaba uttara bhArata meM apanA sAmrAjya sthApita kiyA, taba usane apanI rAjadhAnI

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vaizAlI kI mahattA :23 pezAvara meM vaizAlI ke isa piNDapAtra ko maMgA liyA / phAhiyAna ne gAndhAra meM buddha kA piNDapAtra dekhA thaa| licchaviyoM ko lauTA dene ke bAda buddhadeva ne kuzInArA meM nirvANa-lAma kiyaa| magara unake nirvANa-lAma ke bAda bhI vaizAlI ne bauddha itihAsa meM bahuta se naye panne jor3a diye haiN| buddhadeva ke zarIra ke bhasma ko lekara rAjAoM meM bahuta lar3AI huii| anta meM sabhI ko usa rAkha kA thor3A-thor3A hissA milaa| licchaviyoM ko bhI thor3A-sA hissA milaa| usake Upara licchaviyoM ne vaizAlI meM buddhadeva ke 'zarIra-stUpa' kA nirmANa kiyA thaa| isI prakAra Ananda ne jaba dehatyAga kiyA, taba unake zarIra kA eka hissA jAkara vaizAlI meM girA aura dUsarA hissA rAjagRha meM giraa| licchavi logoM ne Ananda kA bhI 'zarIra-stUpa' vaizAlI meM bnaayaa| buddha-nirvANa ke eka sau varSa bAda vaizAlI meM bauddha-saMgha kI prasiddha dvitIya saMgIti huii| isa sabhA meM bhArata ke vibhinna sthAnoM se bauddha bhikSukoM ke karIba sAta-sau pratinidhi sammilita hue the| isa vicAra-sabhA kI jarUrata isalie huI thI ki vaizAlI ke bhikSukoM ne dharma-sAdhanA aura vinaya ke niyama-kAnUna meM daza nayI vidhiyoM ko lAgU karane kI koziza kii| isa nayI vidhi kI samasyAe~ kucha isa prakAra thIM - (1) bhikSu loga nimantraNa meM jAne ke samaya sIMga ke andara namaka rakha kara le jA sakate haiM yA nhiiN| (2) dina-dopahara ke do ghar3I bAda bhikSuka loga bhojana kara sakate haiM yA nhiiN| (3) bhojana ke bAda gAMva meM jAne para yadi vahAM bhojana karane kA nimantraNa mile, to phira khA sakate haiM yA nhiiN| (4) binA jhAlara kA Asana aura darI istamAla kara sakate haiM yA nhiiN|. (5) sonA-cA~dI dAna ke rUpa meM le sakate haiM yA nhiiN| bahuta se gaNyamAnya bhikSuka aura sthavira isa vitarka-sabhA meM sammilita hue / unameM pradhAna the-sthavira revata, sthavira sambhUta aura sthavira yaza / saba logoM ne bahuta vicAra karake ina daza vidhiyoM ke viruddha apanI rAya dii| vaizAlI ke bhikSukoM kI yaha nayI vidhi cAlU nahIM vaizAlI ke bhikSukagaNa tarkazAstra meM bahuta pravINa the aura loga unase tarka meM parAsta ho jAte the| Arya nAgArjuna aura unake mazahUra ziSya Arya bhikSudeva ke sAtha bAtacIta meM isakA hameM pramANa milatA hai| eka bAra vaizAlI ke bhikSukoM kI vicAra-sabhA meM nimantraNa pAkara bhikSudeva vaizAlI jAne ke liye taiyAra hue / taba nAgArjuna ne unako sambodhita karake kahA-"he deva ! vaizAlI ke navIna paMthI bhikSuka takazAstra meM bahuta hI catura haiM / tuma unake . mukAbale nahIM ho / isaliye mujhako hI svayaM jAnA hogaa|" - isake bAda vaizAlI phira itihAsa ke pannoM meM san 308 I0 meM camaka uThI, jaba pATaliputra ke guptavaMza ke rAjA candragupta ne licchavi vaMza kI rAjakumArI kumAradevI kA

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124 Homage to Vatsali pANigrahaNa kiyaa| isa vakta guptavaMza ke mAmUlI rAjAoM se bahuta jyAdA asaradAra aura himmata vAle the vaizAlI ke licchavi / isa vivAha kA rAjanItika prabhAva guptarAjya ke pracalita sikkoM meM kumAradevI aura candragupta ke aMkita nAmoM aura khar3I huI tasvIroM se bhalI bhAMti mAlUma hotA hai| ina sikkoM ko yAdagAra ke rUpa meM istamAla kiyA gayA hai| isa vivAhasambandha ke kAraNa candragupta ko vIra licchavi jAti kA sainika bala hAtha lgaa| isameM jarA bhI sandeha nahIM ki licchaviyoM kI sahAyatA se lAbha uThA kara candragupta ne, magadha sUbe se zaka kSatrapa ko nikAla kara, guptasAmrAjya kI sthApanA kii| gupta vaMza kA sabase pratApI samrATa samudragupta usI licchavikumArI kumAradevI kA putra thA / vaha licchavidauhitra hone kA abhimAna karatA hai / kauna yaha kaha sakatA hai, usako apanI digvijayoM meM apane mAmA ke vaMza se kitanI sahAyatA milI hogI? 320 I0 se 535 I0 taka gupta sAmrAjya ke bIca vaizAlI kA itihAsa camakatA rhaa| isa kAla kI karIba pAMca sau ciTThI mor3ane kI miTTI kI sIla-moharoM se hamako mAlama hotA hai ki vaizAlI meM vyApAra kI bahuta tarakkI huI tho; kyoMki ina sIla-moharoM meM aneka zreSThiyoM, vyApAriyoM aura kArabArI AdamiyoM ke nAma milate haiN| vaizAlI meM prApta sIloM ke kucha cune hue udAharaNa ye haiM : (1) mahArAjAdhirAjazrIcandraguptapatnI mahArAjazrIgovindaguptamAtA mahAdevI zrIdhruva- svaaminii| (2) zrIghaTotkacaguptasya / (3) kumArAmAtyAdhikaraNasya / (4) zreSThi-sArthavAha-kulika-nigama / (5) yuvarAjamaTTArakapAdIya balAdhikaraNasya / (6) zrIraNamANDAgArAdhikaraNasya / (7) daNDapAzAdhikaraNasya / (8) tIrabhuktyuparikAdhikaraNasya / (9) vIrabhUktau vinayasthitisthApa (kA) dhikaraNa (sya) / (10) tIrakumArAmAtyAdhikaraNa (sya) (11) (vai) zAlyadhiSThAnAdhikaraNa / (12) zreSThi-kulika-nigama / (13) gomikaputrasya zreSThikuloTasya / (14) shresstthishriidaassy| vastutaH guptakAlIna vaizAlI vyApAra aura.sampatti kA kendra thii| magara zIghra hI vANijya aura lakSmI ke isa AvAsa para kuThArAghAta huaa| pAMcavoM sadI ke anta meM duSTa, nIca aura barbara hUNoM ne bhAratavarSa para hamalA kiyaa| ataeva jaba 635 I0 meM cInI-parivrAjaka hvenasAMga vaizAlI AyA, taba use naSTa kIti ke avaziSTa cihna

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vaizAlI kI mahattA 25 hI dekhane ko mile| usa samaya taka vaizAlI kA garvayukta aura ujjvala amara itihAsa-sUrya DUba cukA thaa| taba bhI kucha aura zatAbdiyoM taka vaizAlI ne kisI tarIke se itihAsa meM apanA astitva banAye rakhA aura kaI eka bauddha bhaktoM ne taba bhI vaizAlI ke bauddha-dharma-prema ko jIvita rkhaa| isakA pramANa hama bArahavIM zatAbdI kI likhI huI eka bauddha 'prajJApAramitA' ko pothI meM pAte haiM / usa kAla meM jahAM-tahA~ bauddha tArAdevI ke mandira the, unakI eka sacitra phiharista meM hamalogoM ko vaizAlI meM pUjA pAnevAlI eka tArA-mUrti kA nAma milatA hai-"tIrabhuktI vaizAlItArA" arthAt tIrabhukti jile ke vaizAlI zahara meM tArAdevI kA eka mandira hai / usa yuga meM vaizAlI ke jile kA nAma yA tIrabhukti yA tirahuta / usa kAla kI eka aura cIja milI hai| vaha hai buddha-pratimA kI pAda-pITha para khudA huA eka zilAlekha ".."deyadharmo'yam pravaramahAyAnayAyinaH karaNikocchAhaH mANikyasutasya..." -isa mUrti kA, eka mahAyAnapaMthI bhakta ne, jo mANikya kA lar3akA aura utsAhanAmadhArI thA aura jisakA pezA muMzIgirI thA, dharmapUrvaka dAna kiyaa| yaha huA eka saMkSipta dRSTi se baizAlI nagara ke itihAsa kA paricaya, jisa nagara ne apane pUrvayuga meM uttamottama karmoM kI mahimA se itihAsa ke pannoM ko ujjvala kara rakhA hai, jo nagara apane aneka kIrtistambhoM se evaM buddhadeva aura unakI ziSyamaNDalI ke padacihnoM ke kAraNa bAra-bAra jagamagA uThA hai, jisa nagara meM buddhadeva kI paramabhakta-maNDalI licchavi jAti ne bauddhadharma ke bhaNDAra ko pUrA kiyA hai aura jisa nagara ko bhagavAn tIrthaGkara mahAvIra kI janmabhUmi hone kA saubhAgya prApta hai|

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. Aja ke bhArata ke lie vazAlI kA sandeza' . jayacandra vidyAlaMkAra yaha dharatI jisa para Aja hama khar3e haiM eka ujjvala atIta kI smRtiyoM se ghirI hai| isane mAnava ko sAmUhika jIvana ke uccatama rUpa kA vikAsa karate aura apanI garimA ko carama sImA taka car3hate dekhA hai; jo ki zAsanatantra ke eka suvyavasthita lokasattAtmaka rUpa ke nIce hI sambhava hai jahAM hara manuSya dUsare kA samakakSa samajhA jAtA ho| kisI Adhunika yUropIya sAmrAjyakAmI pracAraka ne bhAratavAsiyoM ko "devatAoM kA gulAma" kaha kara pukArA hai / bhAratavAsI Aja videziyoM ke gulAma haiM, yaha to eka moTA tathya hai, aura ki ve apanI manodazA se devatAoM ke gulAma haiM, yaha bhI AMzika rUpa se saca ho sakatA hai| para bhagavAn buddha ke samaya ke bhAratIya, devatAoM ke samakakSa yA kabhI-kabhI unase UMce samajhe jAte the| buddha aura unake bhikSu manuSyoM ke sAtha-sAtha devatAoM ko bhI upadeza dete the, jo unake pAsa zraddhApUrvaka Ate / aura vaizAlI ke nAgarika buddha ko apanI cAla-DhAla meM bilakula devatAoM ke-se hI pratIta hue| eka bAra nagara se gujarate hue unhoMne apane bhikSuoM se kahA thA ki unameM se jinhoMne devatAoM kI pariSad na dekhI ho, ve vaizAlI ke licchaviyoM kI pariSad ko dekheM aura usa para se kalpanA kareM ki devatAoM kI pariSad kaisI dIkhatI hogii| IsApUrva kI chaThI zatAbdI meM uttara bihAra ke logoM ke usa avataraNa kI tulanA meM unakA 19vIM sadI kA utAra mAnoM svarga se naraka meM huA ho; 19vIM sadI bhArata ke itihAsa meM sabase aMdhiyArA yuga thA; jaba ki usake yuga aura yugiyoM se ghara aura bAhara sarvatra Dhoro 1. dvitIya vaizAlI-mahotsava (10 apraila, 1946) meM sabhApati pada se diyA gayA bhASaNa /

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Aja ke bhArata ke lie vaizAlI kA sandeza 27 DaMgaroM kA-sA vyavahAra hotA rhaa| bhAratIya zartabanda kuliyoM ke eka aMgareja itihAsa lekhaka ne usa sadI meM yaha lekha AMkA hai ki eka svatantra hindustAnI eka habazI gulAma ke banisbata sastA jinsa thaa| patana aura girAvaTa kI vaha avasthA nissandeha aitihAsika paristhitiyoM ke kAraNa aayii| aura usameM bhI koI sandeha nahIM ki isakI jar3a meM hai hamArI janatA kI eka vizeSa manaHsthiti jise hamane pragatihInatA aura hrAsa ko aneka zatAbdiyoM ke bIca vikasita kiyA / videzI sAmrAjyazAhI ke pracArakoM ne isa sthiti para bharasaka bala dene aura use sahI banAe rakhane kA jatana kiyA hai| unhoMne aisI sthApanAe~ kI aura unheM naujavAna hindustAniyoM ke dila meM paiThAne kA jatana kiyA, jaise ki udAharaNArtha kahA gayA ki bhArata kI jalavAyu durbalatAkArI hai, ki bhAratIya samudrataTa nauzaktiyoM ke vikAsa ke yogya nahIM, athavA ki mAratIya logoM kI jAtigata banAvaTa hI aisI thI ki ve yUropavAloM se hona hoN| dUsaroM ne kahA mAratIya, athavA yoM kahanA cAhie ki sabhI pUrvI loga sadA se niraMkuzatApUrvaka zAsita hue haiM aura ki lokasattA phalI-phUlI hai aura phala-phUla sakatI hai sirpha yUropa kI jalavAyu meM aura yUropIya logoM ke bIca isa taraha kI sthApanAeM 19vIM sadI meM bahutAyata se pracalita thIM aura Amataura se saca mAna lI gayI thI; para vartamAna zataka ke Arambha meM zrIkAzIprasAda jAyasavAla jaise bhArata ke sapUta unake viruddha uTha khar3e hue aura unhoMne ghoSita kiyA ki gaNatantrIya aura lokasattAparaka paramparAe~ bhArata kI miTTI meM bhI ThIka jamatI haiM aura bhAratIya itihAsa meM suparicita haiN| jAyasavAlajI ne sAhitya se aura purAtattva kI sAmagrI se nirNayakArI DhaMga para yaha pramANita kara diyA ki janatantra prAcIna bhArata meM prAcIna yUropa kI apekSA adhika lambe kAla taka aura adhika vistRta kSetroM meM phalate-phUlate rahe aura ki hindU-dharma-zAstra kA udaya janatA kI pariSadoM kI vyavasthAoM dvArA huA / jAyasavAlajI kI anekoM sthApanAoM para, udAharaNArtha unakI isa sthApanA para ki bhArata ke pratyeka janapada meM eka sArvajanika (janapada) pariSad hotI thI, usa samaya kAphI vivAda uThAyA gyaa| aba, unakI mRtyu ke bAda, purAtattvaM kI tAjA upalabdhiyoM ne, unheM nirNayakArI rUpa meM pramANita kara diyA hai| prAcIna bhArata ke una lokatantroM meM se eka sabase purAnA aura sabase adhika jJAta namUnA thA vRji janapada kA, jisakI rAjadhAnI vaizAlI meM thii| una logoM ko, jo aba kahate haiM ki bhAratIya sadA niraMkuzatA pUrvaka zAsita hote rahe, hamArA jabAba hai vaizAlI / aura hamArI vartamAna nirAzA meM bhaviSya kI AzA vaizAlI ke Adarza ke punarAvartana meM hai| vaha adarza kyA hai ? vaha hai hara vyakti ko isa bAta kI pUrI samajha kA honA ki usakA kSema-kuzala nirbhara hai samAja ke yoga-kSema para aura isa samajha se anuprApta kartavyoM ko dRr3hatApUrvaka nibhaanaa| isakA svabhAvika pariNAma hogA eka svastha, sahaja, sAmUhika jIvana kA panapanA; vaisA jovana jaisA ki prAcIna vRji deza meM panapatA thA, jisakI jhAMkI hama buddha ke antima pravacanoM meM se eka meM pAte haiM / magadha kA rAjA ajAtazatru, jisakI rAjadhAnI rAjagRha meM thI, vRjisaMgha para AkramaNa karanA aura use apane adhIna karanA cAhatA thA / usane apane amAtya varSakAra ko buddha ke pAsa Toha lene aura prastAvita AkramaNa ke viSaya meM unakI

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28 Homage to Vaisah sammati jAnane ko bhejA, jo taba apane magadha ke antima varSAvAsa ke samaya rAjagRha ke pAsa gRdhrakUTa zikhara para Thahare the| unake upasthApaka (Private Secretary) Ananda ne jaba buddha ke sAmane isa viSaya kI carcA cher3I, taba unhoMne Ananda se sAta prazna kiye aura unake uttara milane para pratyeka bAra apanA mata yoM prakaTa kiyA ki vRjiyoM kI vRddhi (abhyudaya) hI hogI aura hAni (kSaya) na hogI / buddha ke kathana kA sAra saMkSepa meM nimnalikhita rUpa se prakaTa kiyA jA sakatA hai (1) jaba taka vRji apanI pariSad kI baiThakeM bharapUra rUpa meM aura bAra-bAra karate haiM; (2) jaba taka ve milakara baiThate-uThate aura apane vRjikAryoM (rASTrIya kAryoM) ko milakara karate haiM; (3) jaba taka ve ucita vidhi (Procedure) ke binA koI kAnUna jArI nahIM karate, vidhipUrvaka banAye kAnUna kA ullaMghana kara koI kArya nahIM karate, aura vRjiyoM kI vidhipUrvaka bane kAnUna se sthApita prAcIna saMsthAoM ke anukUla AcaraNa karate haiM; ... (4) jaba taka ve apane vRddhoM aura guruoM kA sammAna karate, Adara-satkAra karate, unheM mAnate-pUjate aura unakI sunane lAyaka bAtoM ko sunate-mAnate aura tadanukUla AcaraNa karate haiM; (5) jaba taka ve apanI kula-striyoM aura kula-kumAriyoM para jora-jabaradastI kara unheM nahIM rokate yA una para atyAcAra nahIM karate; (6) jaba taka ve apane vRji-caityoM (jAtIya mandiroM aura smArakoM) kA Adara-satkAra aura mAna karate tathA unako pahale se dI gayI dharmAnukUla bali (car3hAvA-pUjApA Adi jo una mandiroM aura smArakoM ko banAye rakhane, unakI marammata Adi meM kharca hotA thA) kA apaharaNa nahIM karate, use nahIM chur3Ate; (7) jaba taka ve apane ahaMtoM kI zaraNa, rakSA aura poSaNa kA ucita prabandha karate haiM......" taba taka vRjiyoM kI vRddhi hI samajhanI cAhie, hAni nahIM / amAtya varSakAra aura usake rAjA ne yaha sunakara samajha liyA ki ve sirpha sainika zakti se vRjiyoM ko nahIM jhukA skte| isakA abhiprAya yaha huA ki kisI bhI jAti ko, jisameM sAmUhika jIvana kI svastha va balavatI dhArA pravAhita hotI ho, kevala bAharI bhautika zakti ke dabAva se jItA nahIM jA sktaa| buddha ke isa pravacana meM "satta aparihANi dhamma" arthAt hAni na hone denevAle sAta dharmoM kI vyAkhyA batalAyI jAtI hai| uccatama zreNI ke sAmAjika vicAroM kA isameM samAveza kiyA gayA hai| aura prAcIna bhArata ke rAjanItika cintana kA yaha eka namUnA hai| sajA ajAtazatru aura usakA amAtya donoM catura AdamI the| unhoMne vRjiyoM meM phUTa ke bIja bone bhArambha kiye aura isa prakAra ve vRjideza ko magadha-sAmrAjya meM milAne meM saphala

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29 bhAga bhArata ke lie vaizAlI kA sandeza ho gae / isake bAda aneka zatAbdiyoM vaka vRSiyoM yA licchaviyoM kA sAmrAjya meM mahatva pUrNa sthAna rhaa| ... jahA~ uttara bihAra kA vRSisaMgha tathA usake pazcima himAlaya kI tarAI ke malla, zAkya mAdi ke pariSa ujjvala hone para bhI ye alpakAlika the, vahA~ bhArata ke dUsare bhAgoM meM, vizeSa kara paMjAba meM, aise saMgharAjya bhI the jinhoMne, usase bahuta adhika mAtrA meM bace rahane kI sAmayaM kA paricaya diyaa| paMjAba ke mAlava, kSudraka, zivi, yaudheya Adi saMgharAjya apane udayakAla meM vRjiyoM ke samakAlika hI the| ve kabhI pUrva se uThanevAlI sAmrAjya-nirmANa kI eka lahara ke nIce A jAte, to kabhI uttara-pazcima se uThe kisI AkramaNa ke tUphAna ke jhapeTe meM phaMsa jAte / parantu unakA vaha jhukanA sadA asthAyI hotA, ina sabake bIca ve apane sAmUhika caritra ko banAe rakhate, adhIna karanevAlI zakti se mukAbalA karate aura anta meM use tor3akara apanA sira phira U~cA uThA lete| yaha bAta vizeSataH yaudheyoM ke bAre meM thI, jinhoMne AzcaryakArI jIvanI-zakti aura bace rahane kI sAmathyaM kA pradarzana kiyaa| unake eka hajAra varSa ke itihAsa kA khAkA sAhityika ullekhoM aura purAtattva-sambandhI avazeSoM ke AdhAra para khIMcA jA sakatA hai, jo abhilekha, mudrA, sikkoM aura sikke banAne ke sAMcoM tathA vAstu-bhagnAvazeSoM ke rUpa meM pUrva meM bharatapUra aura sahAranapura se pacchima bahAvalapura taka eka vizAla kSetra para bikhare hue pAye jAte haiN| eka paMjAbI hone ke nAte mujhe isa virAsata para garva hai; parantu pachatAvA isa bAta kA hai ki bihAra meM vaizAlI kI virAsata kA jJAna Aja jaise phaila rahA hai, usa virAsata kA jJAna paMjAba kI janatA aura vahA~ ke buddhijIvI varga taka abhI nahIM pahuMca paayaa| vaizAlI, rAjagRha aura campA (bhAgalapura) ke gauravakAla meM bihAriyoM ne AzcaryakArI sAhasika bhAvanA kA paricaya diyA thaa| unhoMne apanI hI nAvoM meM baiTha samudroM ko pAra kiyA, baMgAla kI khAr3I se dakSiNI cInI samudra taka phaile vizAla prAyadvIpa aura sumAtrA, jAvA boniyo Adi dvIpoM ko sApha kiyA, jo ki taba Arambhika jaMgaloM se Dhake the aura jahA~ navAzma yuga ke patthara ke aujAroM kA prayoga karanevAlI phirakara zikArI jAtiyoM kA nivAsa thaa| unhoMne una pradezoM meM apanI bastiyA~ bsaayiiN| unameM pUrvI taTa para, jise Aja hindacIna kahate haiM, eka bastI kA nAma usI nAma ke eka bihArI nagara ke nAma para campA kahAtA thA / ina Arambhika avagrAhakoM (bhUkhojiyoM), nausaMcAlakoM zora upanivezakoM ke sAhasapUrNa kAryoM kI aneka manoraMjaka kahAniyAM hamAre sAhitya meM surakSita haiM aura una upanivezoM ke purAtattvIya dhvaMsAvazeSoM kI eka vizAla rAzi naujavAna bihArI buddhijIviyoM kA dhyAna AkRSTa hone kI bATa joha rahI hai| usa prAcIna yuga ke apane purakhoM kI tulanA meM hama Aja ke bhAratavAsI bilakula bhinna nasla ke jAna par3ate haiM aura itihAsa ke Thosa pramANoM ke abhAva meM yaha vizvAsa karanA bhI Aja kaThina hotA ki aisA gauravamaya yuga bhI kabhI rahA / parantu vaha pramANa maujUda hai / saubhAgya se hamAre itihAsa kA sabase aMdhiyArA yuga bIta gayA hai aura hama aba eka aise yuga meM

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___Homage to Vatsali se gujara rahe haiM, jo navIna jAgaraNa kI prasavavedanA kA anubhava kara rahA hai / apane atIta ke pogya siMhAvalokana ko isa jAgaraNa meM eka mahattvapUrNa preraka zakti banAnA cAhiye / kinhIM vizeSa yugoM meM hamArI jAti ke ArohaNa aura dUsaroM meM usake avarohaNa ke kAraNoM aura paristhitiyoM kI saccI samajha kI mAMga hameM isa jAgaraNa kI prakriyA meM Age le calane ko hai| apane avanati-kAla meM hama apanI vaizAlI ko, apane vRjiyoM aura apane yaudheyoM ko, prAyaH bhulA baiThe the / hamArA atIta akSarArthoM meM khodakara nikAlA aura punarujjIvita kiyA gayA hai aura hamAre itihAsa kA akSarazaH punanirmANa huA hai| aura hamAre itihAsa kA punarnirmANa hamAre navajAgaraNa meM eka sabase adhika mahattvapUrNa tattva aura preraka bala rahA hai aura rahanA cAhie / bhaviSya kI hamArI AzA vaizAlI kI bhAvanA ke punarAvartana meM hI hai|

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prAcIna vaizAlI ke Adarza DAkTara zrIkRSNa siMha ema0 e0, bI0 ela0 (pradhAna mantrI, bihAra) Aja jisa dharatI para khar3e hokara hama vaizAlI kI prAcIna sabhyatA aura saMskRti kA abhinandana kara rahe haiM, vahA~ DhAI hajAra sAla pahale prajAtantra kI tUtI bolatI thii| yahA~ vajjiyoM ke pratinidhi jamA hote the aura zAsanakArya karate the| jAnabUjha kara pazcimavAloM ne hamAre prAcIna itihAsa ko isa taraha rakhA hai, jisameM hameM mAlUma par3e ki hama barAbara niraMkuzatApUrvaka zAsita hote Aye haiM aura hamAre yahA~ prajAtantra kI koI paramparA nahIM hai| pazcima dekha le aura apanA ajJAna dUra kara le ki jisa samaya usake pUrvapuruSa jaMgaloM meM ghUmate the, usa samaya prAcIna bhArata meM prajAtantravAda apane pUre gaurava ke sAtha phala-phUla rahA thaa| Aja isa bAta kI bar3I jarUrata hai ki hamArA itihAsa phira se likhA jAya aura usameM se galata bAtoM ko haTA diyA jaay| hameM apane dezavAsiyoM ko isa DhaMga se zikSita karanA hai ki ve na kevala apane deza kA sira U~cA kareM, balki videzoM meM bhI apane deza kA gaurava bddh'aayeN| Aja hamArI svatantratA ke lie skIma para skIma peza kI jAtI hai aura yaha bhI kahA jAtA hai ki bhArata meM 'DemokresI' cala hI nahIM sktii| yaha sirpha logoM ko chalane kA prayatna hai| magara pazcima kA yaha prayatna kabhI saphala hone kA nhiiN| hama jaga gaye haiN| aura dUsaroM ke bhulAve meM nahIM A sakate / 1. tRtIya vaizAlI-mahotsava (14 apraila, 1947) meM sabhApati ke pada se diye gaye bhASaNa kA eka mahatvapUrNa aMza /

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Homage to Vaisali . itihAsa meM jo vaizAlI itanI prasiddha hai, usake Adarza kyA the-yaha jAnanA bahuta jArI hai| magara isa bAta ko bhagavAn buddha ne svayaM hI apane pravacana meM rakha diyA hai| ina 'satta aparihAniyA dhammA' ke Adarza na kevala prAcIna paizAlI ke the, balki kisI bhI prajAtantra vAdI rASTra ke ho sakate haiN| __ pahalI bAta jisa para bhagavAn buddha ne jora diyA thA, vaha hai zAsana-samAoM meM bAra-bAra juTanA aura zAsana-sabhAoM kA bAra-bAra honaa| aisA na hone se deza meM turata phAsijma athavA DikTeTarazipa phaila jAtA hai| ataeva pahalA Adarza bhagavAn ne ise hI rakhA thaa| kyA isase abhI bhI inakAra kiyA jA sakatA hai ? zAsana-sabhAoM ke bAra-bAra na hone se jo burAI hotI hai, use hama yUropa meM hAla meM hI dekha cuke haiN| dUsarA Adarza hai milakara kAma karanA, milakara uThanA-baiThanA aura milakara saSTrIya kartavyoM ko karanA / yaha bhI bahuta mahattvapUrNa hai| agara deza meM bahuta-sI pArTiyAM hoM, zAsana sabhA kI baiThaka bho bAra-bAra hotI ho aura bahuta pratinidhi usameM bhAga bhI lete hoM, magara mela ke binA, ekamata hue binA-kAma Age nahIM bddh'taa| phrAMsa kA itihAsa ise spaSTa karatA hai, jahAM kI sarakAra barAbara badalatI rahatI hai| mUlamantra bhagavAn ne rakhA thA-binA kAnuna banAye koI AjJA jArI na karanA, bane hue niyama kA uccheda na karanA aura apane purAne rASTrIya kAnUnoM kA pAlana krnaa| bhagavAna baddha avaidhAnikatA ke virodhI aura madhyamArga ke anuyAyI the| sacamuca jalda-jalda kAnUna badalane se deza meM ucchaGkhalatA phaila jAtI hai aura apane rASTrIya kAnUnoM ke prati logoM ke hRdaya meM utanI AsthA nahIM rahatI hai| vaizAlI kA cauthA Adarza thA vRddha-janoM kA Adara-satkAra karanA aura unakI sunane lAyaka bAtoM ko maannaa| apane lokanetA ke viruddha jAne se deza kA bhaviSya anizcita ho jAtA hai; dUsare, agara sabhI netA bana jAye, to bhI rASTra kA kAma nahIM clegaa| ataeva vRddhabujurgoM kI bAta mAnanI cAhie / magara yahA~ buddha ne vRddhoM yA netAoM ko bhI eka cetAvanI de dI hai| unakI sunane lAyaka (sotabba) bAtoM ko hI loga mAna sakate haiM-sabhI bAtoM ko nhiiN| isalie netA ko bhI sAvadhAnI se apane logoM ke bIca mArga-pradarzana kA kAma karanA cAhie / pAMcavA Adarza thA striyoM ke sammAna kI rakSA karanA-kulastriyoM yA kulakumAriyoM para atyAcAra aura jabardastI na krnaa| deza meM zAnti aura samRddhi banAye rakhane ke lie yaha niyama bhI bahuta jarUrI hai| nArI jAti para jabataka atyAcAra hote raheMge, tabataka sukha zAnti Ane ko nhiiN| ' chaThA Adarza thA dhArmika sthAnoM kA Adara-satkAra krnaa| khAsakara jahA~ kaI dharmoM ke mAnane vAle loga haiM, vahA~ isa bAta kI bar3I jarUrata ho jAtI hai| licchaviyoM ne isa bAta ko mahasUsa kiyA thA, kyoMki vaizAlI kaI dharmoM kA kendra banatI jA rahI thii|

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prAcIna baMdhAlI ke Adarza 33 vaizAlI kA sAtavA Adarza thA dhArmika puruSoM ko svatantratApUrvaka Ane-jAne denA aura rAjya meM unakI rakSA kA bandobasta rkhnaa| vAstava meM kisI bhI unnata rASTra kI yahI kasoTI hai ki usameM dhAmika puruSa apavA kisI prakAra kI hAni na pahuMcAne vAle jijJAsu puruSa binA kisI kaThinAI ke A-jA sakateyA nahIM aura vahA~ nirbhaya hokara ghUma sakate hai yA nhiiN| agara isa prakAra kI suvidhA nahIM hai, to usa rASTra ko pUre artha meM sabhya nahIM mAnA jA sktaa| bhagavAna buddha ne prAcIna vaizAlI ke jina Adarzo ko batalAyA hai, unake anusAra calane kI jarUrata abhI bhI hameM hai| ye Adarza vastutaH saba kAla ke lie anukaraNIya haiM / inakA pAlana karake hI koI rASTra sacce artha meM prajAtantra kA vikAsa kara sakatA hai| isalie prAcIna vaizAlI ke AdarzoM se preraNA lekara apanI janmabhUmi kA navanirmANa karanA hamArA parama kartavya hai| + . . ya C adhures

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NAV IR A CACH Ve 19: YT Ami THE GLIMPSES OF VAISATI MADHAV SHRIHARI ANEY Governor of Bihar 11 Bft II nityAnubhUtanijalAbhanivRttatRSNaH zreyasyatadracanayA cirsuptbuddheH| lokasya yaH karuNayAbhayamAtmalokamAkhyAnnamo bhagavate RSabhAya tasmai // sucumia 4.6.881 Brothers and Sisters, I sincerely thank you for asking me to inaugurate the fourth session of the Vaisali Sammelan that is being convened under the auspices of the Vaisali Sangha. I wish to express my great satisfaction at your success in getting Maha pandit Rahul Sankrityayan, a scholar of Pali and Prakrit languages of international reputation, to preside over it. It is very appropriate that annual session of Vaisali Sammelan should be held at Vaisali simultaneouly with the celebration of the anniversary of Bhagavan Vardbamaoa Mahavira, the last of the Jain Tirthankaras, and, according to some scholars, the founder of Jainism. The orthodox school of Jains does not admit that Bhagavan Mabavira is the founder of that religion. "They claim for their religion a far more venerable antiquity: * Inaugural address delivered at the Fourth Vaisali Festival at Vaisali on April 21, 1948.

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The Glimpses of Valsali they tell us that before Mabavira there lived not less than 23 Tirthankaran or prophets who, appearing at stated intervals, preached the only true religion of the salvation of the world." 1 feel greatly delighted that the acceptance of your invitation to inaugurate the Conference gives me an opportunity to pay my tribute of worship to Bhagavan Mahavira, one of the greatest religious thinkers and prophets of Bharata varsa. Vaisali Sangha has one of its objects in celebrating, once a year, the Vaisali festival, "to recapture the glory and the spirit of joy that marked the life of the Vaisalian people" in the past. At present, however, Vajsali is merely a deserted place, where, on the surface, you see no evidence of its greatness, grandeur or glory, to which frequent reference is made in the ancient works of Hindus, Jains and Buddhists, as well as in the accounts of travels of certain travellers from China and other countries. Its glorious past lies buried in the earth. I need not apologise to you for giving below a somewhat long quotation from Buddhist India of Dr. T. W. Rhys Davids: "This (i.e. Vesali) was the capital of the Licchavi clan, already closely related by marriage to the kings of Magadha, and the ancestors of the kings of Nepal, of the Mauryas, and of the dynasty of the Guptas. It was the headquarters of the powerful Vajjian confederacy, afterwards defeated, but not broken up, by Ajatasattu. It was the only great city in all the territories of the free clans who formed so important a factor in the social and political life of the sixth century B. C. It must have been a great and flourishing place." One of the most remarkable things which will strike the students of histroy, and particularly of the constitutional history of India, is the juxta position of big empires and small republics in this part of India. The Licchavi republic, of which Vaisali was the capital, was one of the many clan republics referred to by name in the oldest Pali records. The Sakiyas, the Bulis, the Kalamas, the Bhaggas, the Koliya's, the Mallas of Pava, the Mallas of Kusinara, the Moriyas, and the Licchavis occupied in the 6th century B.C. the whole country east of Kosala between the mountains and the Ganges. All these were republics. The administrative and judicial business of the clan was carried out in public assembly, at which young and old were alike present, in their common Mote Hall (santhagara). A single chief-how, and for what period chosen, we do not know--was elected as office-holder, presiding over the sessions, and, if no sessions were sitting, over the State. He bore

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Homage to Vaisali the title of raja, which must have meant something like the Roman congul, or the Greek archon. We hear nowhere of such a triumvirate ag bore corresponding office among tho Licchavis, nor of such acts of kingly sovereignty as are ascribed to the real kings mentioned above, This gives a brief description of the political form of government which existed in these republican states. It is also true that in the 6th and 5th centuries B.C. political conditions were going through a great revolution. Some of thc big independent monarchical states in the neighbourhood of these republics were aspiring to expand into empires. Ajatasatru murdered his father and ascended the throne of Magadha. He carried on a war with the aged king of Kosala. We also read that Ajatasatru conquered the country inhabited by the Licchavis and occupied Vaigali. After that conquest Vaisali ceased to be a republic and the whole region between the Ganges and the Himalayas became subject, more or less directly, to the suzerainty of Magadba. It is well-known and now admitted on all hands that the two great religious prophets, Bhagavan Buddha and Bhagavan Vardhamana Mahavira, had lived at a time when Bimbisara and Ajatasatru ruled in Magadha. The date for the death of Bhagavan Gautama Buddha, according to Dr. Vincent A. Smith, is 487 B.C. Similarly scholars have accepted 527 B.C. as the most commonly quoted date for the death of Mahavira. A section of scholars, however, regards 488 B. C. as the date of Mahavira's death. It is necessary to ascertain the social, political and economic conditions of the people in order to correctly appreciate the teachings of these prophets. Republics were gradually crumbling and empires were being founded. Vardhamana Mahavira was related to Ajatasatru who was a parricide. Greed for power blinded the Ksatriyas, and no sin was considered too great by them in their attempt to get it. The quiet life, which the ordinary people of the republican claps enjoyed under their autonomous states, was being completely disturbed. It was a period when those who happened to be in charge of the affairs of the states began to lose their faith in the values of eternal principles of religion, and the example of these leaders was probably becoming iofectious, and even the ordinary peop.e looked at possession of worldly riches and powers as a worthy end to be achieved in utter disregard of means. No society or community can hope to make any progress if these eternal principles cease to exercise any influence on their activities and transactions. It was at such a critical time in the history of our nation that two great teachers of humanity, Bhagavan Gautama Buddha and Bhagavan

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The Glimpses of Vaisali By Vardhamana Mahavira, came forward to preach their message of peace, love and kindness to all. Both of them had made great penance and gone through courses of discipline. Both of them got the enlightenment and carried on their work to awaken, in the people, a true sense of brotherhood and a genuine desire to go by the path of righteousness. Mabavira spent in self-penance and meditation twelve years, and in the thirteenth year he at last attained supreme knowledge and final deliverance from the bonds of pleasure and pain. He was then 42 years of age. There is a graphic and detailed description of this important event in the life of Mahavira given in the Acaranga Sutra which, I believe, every Jain must be knowing. He attained it on Vaisakha sudi dasami. It happened in the field of the householder Samaga outside the town of Jpmbhakagrama on the northern bank of the Rjupalika. When he attained Kevala, he was in a squatting position with joined heels, exposing himself to the heat of the sun, with knees high and the head low in deep meditation. His Kevala is described as the complete and full, the unobstructed, unimpeded, infinite and supreme best knowledge and intuition. When the Venerable had become an Arbat and Jina, he was a Kevalin, omniscient and comprebending all objects, he knew all conditions of the world, of Gods, men and demons, whence they come and whither they go, whether they are born as men or animals or become Gods or hell-beings; their food, drink, doings, desires and the thoughts of their minds. He saw and knew all conditions in the whole world of all living beings. I think everyone will admit that this equipment is necessary to be. come a prophet or a Jagad-Guru. Many people do not realise the significance of the great work done by teachers like Mabavira in raising the moral level of mankind and preventing it from being completely lost. The voice of these saints rises above the din and noise of the vulgar and points out to men the dangers of the path they are pursuing. This warning is much necded and we in Bbarata varsa believe that the Creator does send us this warning and send us a helping hand to get out of the mire, whenever the righteous are oppressed and the uprighteous are rewarded. The city of Vaisali plays an important part in the great effort which Mahavira made. Hence its importance in the cultural history of India is very great.

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38 Homage to Vaisali Scholars carried on their researches for several decades and are now unanimous in identifying this present site with Vaisali. Just outside Vaisali lay the suburb Kundagrama-probably surviving in the modern village of Basukunda. Siddhartha was living here. He was married to Trisala, sister of Cetaka, the Licchavi Republican President. Mahavira or Vardhamana was born to them at this palce. Buddhist Jatakas give some interesting details about Vaisali. It is described as a city with three walls, each of them a gavuta, a cow's call, distant from the next and it is said that 7707 Rajas were living inside the city and they received their consecration in a sacred pool of water. There were many shrines of pre-Buddhistic worship in and around the city, and the discovey and excavation of the site is most desirable. Professor Rhys Davids bitterly complains of the inadequate efforts hitherto made by the Archaeological Department in this matter. He says: "The same may indeed be said of all these ancient cities. Not one of them has been properly excavated. The archaeology of India is, at present, an almost unworked field." Let us all hope that this state of things will change hereafter inasmuch as those who are administering the country are greatly alive to the importance and necessity of this kind of work in the interests of Indian bistory and proper understanding of Indian culture. I appreciate most heartily the efforts that are being made by the Vaisali Sangha in this direction. It is a patriotic work which deserves to be liberally patronised by all millionaires and I feel that ere long they will be able to successfully carry out the programme which is laid down by this Sangha in defining its aims and objects. I thank you once more before I resume my seat.

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vaizAlI kA prajAtantra' mahApANDita rAhula sAMkRtyAyana vaizAlI kI yaha bhUmi kitanI punIta hai, isakA itihAsa kitanA gaurava-pUrNa hai, isakA smaraNa karate bhI hRdaya itane bhAvoM se bharA huA hai, jinake prakaTa karane ke lie vANI asamartha hai| Aja 2428 varSa hue, jaba ki vaizAlI ke saMgha-rAjya, janatA ke paMcAyatI rAjya, kI dhvajA avanata huI aura taba se niraMkuza rajulle savA caubIsa sau varSoM taka svatantratA kI bhUmi para manamAnI karate rahe / dUsaroM kI to bAta kyA, khuda vaizAlIvAsI bhI bhUla gaye, ki eka samaya thA, jaba unakI isa gaMgA aura mahI (gaMDaka)-dvArA siMcita vajjI-bhUmi meM kisI rAjA kA zAsana nahIM thA, janatA ke 7777 pratinidhi sArA rAja-kAja calAte the aura nyAya kA itanA dhyAna thA, ki apane samaya aura sarvadA ke advitIya mahAmAnava buddha ne apane mukha se usakI prazaMsA kI thii| gaMgA pAra kA rajullA ajAtazatru vajjI kI samRddhi-bhUmi ko dekhakara jIma se pAnI TapakA rahA thA aura usane eka-do bAra koziza bhI kI, kintu muMhakI khAnI pdd'ii| isake bAre meM dIghanikAya kI aTThakathA meM kahA hai- "eka nadI ke ghATa ke pAsa AdhA yojana ajAtazatru kA rAjya thA aura AdhA yojana licchaviyoM kaa....."| vahA~ parvata ke nIce se bahumUlya sugaMdhi mAla utaratA thA |"""ajaatshtru 'Aja jAU~ kala jAU~' karatA rahatA, udhara ekarAya ekamata licchavi pahale jAkara saba (kara) le lete| ajAtazatru pIche jAtA aura isa samAcAra ko suna kupita ho lauTa AtA / ve dUsare varSa bhI vaisA hI krte| ajAtazatru ne atyanta kupita ho socA 'gaNa (prajAtaMtra) ke sAtha yuddha karanA kaThina hai, unakA eka bhI prahAra viphala nahIM jaataa| kisI buddhimAn se maMtraNA karanA acchA hogA / aura isIke liye usane apane mahAmAtya varSakAra brAhmaNa ko buddha ke pAsa bhejaa|"2 buddha kA gaNa-saMsthA ke prati agAdha prema thA aura vaizAlI ke sAtha aura bhI adhika, isIse 483. IsA-pUrva vaisAkha mAsa meM jaba unhoMne antima bAra vaizAlI ko chor3A, to eka bAra phira usa vItarAga ne apane sAre zarIra ko ghumAkara (nAgAvalokana karake) vaizAlI ko 1. caturtha vaizAlI-mahotsava (21 apraila, 1948) meM sabhApati ke pada se diyA gayA bhASaNa / 2. bIghanikAya (mahAparinimbANasutta) aTThakathA /

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40 Homage to Vaisali A~kha bhara kara dekha apane priya ziSya se kahA-"Ananda ! tathAgata (buddha) yaha antima bAra vaizAlI kA darzana kara rahA hai| isI vaizAlI ke prati usa dayAmUrti ke hRdayodgAra the"Ananda ! ramaNIya hai vaizAlI, ramaNIya hai usakA udayana-caitya, gotamaka-caitya, saptAmraka-caitya, bahuputraka-caitya, sAraMdada-caitya / " ye cAroM caitya vaizAlI nagaradvAra ke bAhara kramazaH pUrva, dakSiNa, pazcima, uttara dizAoM meM devasthAna tathA banapuSkariNIsahita ramaNIya bhUbhAga the / vaizAlIbAsI licchavi bhagavAn ke darzana ke liye vaizAlI nagarI se kucha dUra dakSiNa meM avasthita ambapAlI-vana meM pahuMce / unheM dekhakara buddha ne kahA thA- "dekho bhikSuo! licchaviyoM kI pariSad ko, dekho bhikSuo! licchaviyoM kI pariSad ko| bhikSuo! isa licchavi-pariSad ko trAyastriMza (devatAoM) kI pariSad smjho|"2 trAyastriza indraloka ke devatA haiM / buddha ne vaizAlIvAsiyoM kI upamA unase dI thI, yaha prakaTa karatA hai, ki buddha ke bhAva isa bhUmi ke nivAsiyoM ke prati kaise the| ... varSakAra ko ajAtazatru ne buddha ke pAsa bhejA thA ki unase aisA koI upAya mAlUma kareM, jisameM vajjiyoM ko AsAnI se harAyA jA ske| buddha ko kitanA kaTu lagA hogA yaha prazna, aura isIliye unhoMne varSakAra ko sIdhe jabAba na de, pIche khar3e ho paMkhA jhalate Ananda se kahA. "Ananda ! sunA hai na ki vajjI (1) barAbara sabhA karake, bAra bAra sabhA karake apanA kAma karate haiM ?" "sunA hai bhagavAn !"...... "Ananda ! jaba taka vajjI samA, bAra bAra sabhA karake kAma kareMge, taba taka vajjiyoM ko unnati hogI, hAni nhiiN|" . isI taraha buddha ne vajjiyoM kI samRddhi aura svatantratA kI kuMjI sAta bAtoM ko eka-eka karake doharAyAH vaizAlI ke prajAtantrI (1) sabhA meM bahumata se nirNaya karake kisI kAma ko karate the; (2) vaha ekarAya se kAma karate, uThate-baiThate the; (3) avaidhAnika, basmidharma (vaizAlI ke kAnUna)-viruddha koI kAma nahIM karate the; (4) apane vRddhoM kA sammAnasatkAra karate, unakI bAta para kAna dete the; (5) striyoM para atyAcAra aura jabadastI nahIM karate the; (6) nagara ke motara aura bAhara ke caityoM (devasthAnoM) kA satkAra-sammAna karate aura unake liye pradatta sampatti aura dhArmika bali ko chInate nahIM the; (7) dharmAcAryo (ahaMtoM) kI rakSA karate aura isa bAta kA dhyAna rakhate ki ve deza meM sukha se vicreN| vaizAlI-vAmiyoM ke ye sAta guNa buddha ko bahuta pasanda Aye the| inameM pahale tIna to janatAntrika vyavasthA ke mUlamaMtra haiN| vRddhoM aura striyoM ke prati sammAna kA bhAva unakI 1. vhii| 2. bodhanikAya-mahAparinimbANasutta (pRSTha 133) /

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vaizAlI kA prajAtantra 41 ucca saMskRti kA dyotaka hai / antima do bAteM dharma ke prati vajjiyoM kI udAratA ko batalAtI haiN| buddha ne isI vaizAlI ke bAhara sAraMdada-caitya meM vaizAlI-vAsiyoM ko unakI ina sAta bAtoM para aTala rahane kA Adeza diyA thaa| ajAtazatru ke mahAmantrI varSakAra ko usakI bAta kA javAba dete hue magadha kI tatkAlIna rAjadhAnI rAjagRha meM buddha ne kahA thA, "brAhmaNa ! eka samaya maiM vaizAlo ke sAraMdada-caitya meM ThaharA huA thA, vahA~ maiMne vajjiyoM ko yaha sAtapatana-virodhI bAteM batalAyI thiiN| jaba taka ye sAta bAteM vajjiyoM meM raheMgI,"...."taba taka bajjiyoM kI unnati hI hogI, hAni nhiiN| vaizAlI prajAtaMtra kI nyAya-vyavasthA kitanI sundara thI, isakI kucha jhalaka hameM dIghanikAya kI aThThakathA' meM milatI hai : "paramparA se calA AyA vajji-dharma yaha thA ki vajji ke zAsaka 'yaha cora hai, aparAdhI hai' na kaha AdamI ko vinizcaya-mahAmAtya (nyAyAdhIza) ke hAtha meM de dete the| vaha vicAra karatA, aparAdhI na hone para chor3a detA, aparAdhI hone para apane kucha na kaha vyavahArika (nyAyAdhyakSa) ko de detaa|" vaha bhI aparAdhI jAnane para sUtradhAra ko de detaa|""""vh bhI vicAra kara niraparAdha hone para chor3a detA, aparAdhI hone para aSTakulika ko de detaa| vaha bhI vaisA hI karake senApati ko, senApati uparAja (upAdhyakSa) ko, aura uparAja rAjA (gaNapati) ko de detA / rAjA vicAra kara yadi aparAdhI na hotA to chor3a detA aura aparAdhI hone para praveNi pustaka (daNDavidhAna) baMcavAtA / praveNi-pustaka meM likhA rahatA, ki amuka aparAdha kA amuka daNDa hai / aparAdha ko usase milAkara daNDa diyA jaataa|" __ aparAdhI ke aparAdha ke sambandha meM nyAya karane ke liye kitanA dhyAna rakhA jAtA, vaha isa uddharaNa se mAlUma hotA hai| isase yaha bhI mAlUma hotA hai ki vaizAlI prajAtantra kI apanI praveNi-pustaka yA daNDavidhAna bhI thA, jisakA bar3I kar3AI se anusaraNa kiyA jAtA thaa| varSakAra buddha ke mukha se vajjiyoM ke bAre meM apane anukUla koI bAta nahIM suna skaa| usane lauTa kara ajAtazatru se kahA "zramaNa gautama (buddha) ke kathana se to vajjI ko kisI prakAra liyA nahIM jA sakatA / acchA to upalApana (ghUsa-rizvata) aura Apasa meM phUTa paidA karane se kAma banAyA jAya / " ajAtazatru aura usake kuTila maMtrI ne bheda (phUTa) nIti ko hI pasanda kiyaa| varSakAra ne salAha dI-"mahArAja ! pariSad meM vajjiyoM kI bAta utthaao| maiM kahU~gA unase kyA lenA hai, rahane do, vajjI ke zAsaka apano khetI aura vANijya se jiiyeN|" rAjA aura mantrI ne SaDyantra kiyA; donoM kI milI-bhagata rhii| varSakAra vajjiyoM kA pakSapAtI banakara rAjasamA se nikala gayA / usakI ora se vajjiyoM ke pAsa bhejI jAtI cIja pakar3I gayI / rAjA ne use isa aparAdha meM bandhana-tAr3ana na karA, zira mur3A, nagara se nikAla 1. vahI (pRSTha 118)

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Homage to Vaisali diyaa| varSakAra gaMgA pAra ho vajjI-bhUmi meM jAne lagA, to kucha vajjiyoM ne kahA- "brAhmaNa bar3A mAyAvI hai, gaMgApAra na utarane do|" lekina licchavi varSakAra ke jAla meM phaMsa gaye aura use apane yahAM zaraNa hI nahIM dI balki apanA vinizcaya-mahAmAtya (nyAyAdhIza) banA liyA / varSakAra ne tIna varSa taka vaizAlI kA namaka khAyA aura usakA pratizodha usane apane vizvAsaghAta dvArA kiyaa| tIna varSa ke bhItara usane vaizAlIvAloM meM aisI phUTa DalabA dI ki "do AdamI eka sAtha nahIM jA sakate the|" varSakAra ne apane mAlika ko sUcanA dI aura phUTa ke kAraNa nirbala vajjI logoM ko aprayAsa magadharAja ne dAsa banA liyaa| ___ vaizAlI ke patana kA yaha samaya bauddha paramparA ke anusAra buddha-nirvANa (483 IsA pUrva) se tIna sAla bAda hai| vaizAlI itane dinoM taka anAthA rahI, kintu isI ke vistRta itihAsa ne pahale-pahala bhAratIyoM ko batalAyA ki hama sadA niraMkuza rAjAoM ke jUoM ko hI nahIM Dhote rahe, balki hamAre yahA~ bhI apane prajAtantra the| vaizAlI prajAtantra bahuta zaktizAlI thaa| buddha ke samaya ke bhArata ke sabase bar3e rAjya kosala-jo gaMDaka, gaMgA aura himAlaya kI sImAoM se ghirA thA - kA rAjA prasenajita eka bAra bahuta ghabar3AyA huA thaa| use dekhakara buddha ne pUchA-"kyA mahArAja ! tuma para rAjA mAgadha zreNika bimbasAra yA vaizAlika licchavi to nahIM bigar3e haiM ?" licchavioM ke kopa se kosala-rAjya kA hoza-havAsa bigar3a sakatA thA, yaha licchaviyoM kI zakti kA paricaya detA hai / vaizAlI gaNa ke sImAnta para do hI prabala rAjazaktiyAM thIM-dakSiNa aura pUrva meM magadha aura pazcima meM kosala / pacchimI sImA para mahI (Adhunika gaMDaka) bahatI thI, isake liye sAkSAt pramANa nahIM milatA, lekina vajjI ke pazcima malloM kA saMgharAjya thA, jo kosala rAjya ke Adhipatya ko svIkAra karate apanI saMghapraNAlI ko kisI-na-kisI taraha surakSita rakhe hue thA / malla aura licchavi donoM par3osI jAtiyoM kI sImA gaMDaka ho rahI hogI, lekina usa samaya gaMDaka (mahI) kI dhArA vahIM nahIM thI, jahA~ ki vaha Aja hai| sonapura, zItalapura, mar3haurA hotI jo nadI Aja kala chaparA jile meM bahatI hai, usakI nicalI dhArA Aja bhI mahI ke nAma se prasiddha hai / hama kaha sakate haiM, ki vajjI kI prAcIna bhUmi vahI thI, jisakI sImAeM Aja kala kI bhojapurI, magahI aura aMgikA (muMgera kI chikA-chikI) bhASA se sImita thI, itane apavAda ke sAtha ki vartamAna campArana bhI prAcIna vajjIgaNa ke bhItara par3atA thaa| vartamAna bhArata ke liye yaha bhUmi atyanta punIta hai| DhAI hajAra varSa bAda bhArata phira apanA saMgharAjya sthApita karane jA rahA hai| use apane yazasvI vaizAlIgaNa aura usakI paramparA kA abhimAna honA Avazyaka hai| vastutaH hamAre Upara niraMkuza rAja-zAsana kI kAlarAtri meM vaizAlI aura yaudheya do hI janatantra ke prakAza stambha the, jo yaha bhI siddha karate rahe ki prajAtantra-zAsana-praNAlI hamAre lie bilkula nayI cIja nahIM hai| sahasroM varSoM se dezI aura videzI niraMkuza zAsaka barAbara yahI prayatna karate rahe, ki hama apanI prajAtAntrika paramparA ko bhUla jaayeN| vaha bahuta hada taka apane isa kArya meM saphala bhI hue, kintu purAtattva

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43 vaizAlI kA prajAtantra vettAoM aura itihAsajJoM kI khojoM ne unake prayatnoM ko saphala nahIM hone diyA aura aba to deza kI AvazyakatA aura mAMga hai ki videzI zAsana ke haTane ke bAda bhArata prajAtantra rAjya ghoSita kiyA jAya / 'hama jAnate haiM ki vaha samaya dUra nahIM hai, jaba hamAre bAlakoM ke lie itihAsa kI pustakoM meM vaizAlI prajAtantra ke liye eka vizeSa sthAna rakhanA pdd'egaa| hA~, abhI bhI deza ke bar3e netA isa mahattva ko nahIM samajhate, aura na samajhane kI koziza kara rahe haiM, ki bhAvI bhAratIya prajAtantra ko apane vaizAlI aura yaudheya prajAtantroM se kitanI preraNA milegI / yaudheya vahI bhUmi hai. jisameM rAjadhAnI dillI avasthita hai, lekina dillI ke Adhunika prabhuoM ko isakA khyAla nahIM hai ki eka samaya yaudheya ke kaTTara zatru ne unake liye "yaudheyAnAM jayamaMtradhAriNAm" likhA thaa| janatantratA se hI bahajanahita ho sakatA hai, hamAre deza kA gaurava-pUrNa bhaviSya isI bAta para nirbhaya karatA hai, ki yahA~ janatantratA kA ekacchatra rAjya ho aura isa janatAntrika bhAvanA ke sArvajanIna prasAra ke lie hamAre prAcIna prajAtantroM kA itihAsa bahuta sahAyaka ho sakatA hai / prajAtantrIya kArya-praNAlI . gaNoM kI sarvopari zAsana-sabhA yA pAliyAmeMTa ko saMsthA kahA jAtA thA aura jahA~ saMsthA kI baiThaka huA karatI, use saMsthAgAra (saMthAgAra) kahA jaataa| vaizAlI ke bhItara saMsthAgAra kI eka bar3I zAlA thI, jisameM gaNatantra ke sadasya ikaTThA hokara rAjakAja aura vidhAna kI bAtoM kA nirNaya kiyA karate the| saMsthAgAra kI baiThakoM meM zAsakIya kArya ke samApta ho jAne para loga dUsarI sAmAjika Adi carcAoM meM laga sakate the| saMsthAgara meM kabhI-kabhI atithiyoM ko bhI ThaharAyA jAtA thaa| pAli granthoM meM isa bAta kA bahuta dhyAna rakhA gayA hai ki saMsthA tathA saMsthAgAra ko rAjatantrIya dezoM se sambaddha na kiyA jaay| __ vaizAlI yA kusInArA kI saMsthAeM kisa taraha sabhA kI kAryavAhI karatI thIM, kaise vAdavivAda hote the aura kisa taraha vAdoM kA nirNaya aura mata liyA jAtA thA, isakA hamAre pAsa koI sAkSAt pramANa nahIM hai| kintu hama jAnate haiM ki buddha ne apane bhikSu-saMgha kI sthApanA inhIM saMgharAjyoM ke namUne para kI thii| isaliye isa viSaya meM bhikSusaMgha ke vidhAna (vinaya-niyamoM) se hama samajha sakate haiM ki saMgharAjyoM meM kisa taraha saMsthA kAma karatI thii| gaNa-rAjya ke liye saMgha kA zabda tripiTaka meM AyA hai-"he gautama ! yaha jo saMgha hai, jaise ki vajjI yA malla. vaha apane rAjya meM 'mAro' kaha kara maravA sakate haiM, 'jalAo' kaha kara jalavA sakate haiM, 'deza nikAlo' kaha kara deza se nikAla sakate haiN|" _ saMsthA ke pramukha vyaktiyoM meM saMsthA-rAja, uparAja, senApati, aSTakulika, vyavahArika aura vinizcaya mahAmAtya kA nAma hama batalA cuke haiN| rAjA aura uparAja, rASTrapati aura uparASTrapati ko kahA jaataa| senApati sArI licchavisenA kA pramukha hotA-buddha ke samaya siMha senApati licchaviyoM kA senApati thaa| aSTakulika se 'ATha kuloM ke pradhAna vyakti' artha 1. majjhimanikAya 1 / 4 / 5 (pRSTha 140)

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44 Homage to Vaisali nahIM liyA jA sakatA, kyoMki 'kulika" nAmaka padAdhikArI guptakAla meM bhI hotA thaa| nagara kI nigama-sabhA meM eka zreSThI aura eka sArthavAha huA karate the aura bAkI sadasya kulika kahe jAte the, jinakA pramukha "prathama-kulika" hotA thaa| yahIM basAr3ha kI khudAI meM guptakAlIna stara se hari aura ugrasiMha nAma ke do prathama-kulikoM aura bhagadatta, gorIdAsa, goMDa, omabhaTTa jaise kitane hI kulikoM kI mudrAe~ milI haiN| aSTakulika, jAna par3atA hai, vaizAlI ke ATha nagarAdhikAriyoM ko kahA jAtA thaa| vyavahArika aura vinizcaya-mahAmAtya donoM, nyAyAdhikArI the| ____ saMsthA kI baiThaka saMsthA-rAja yA uparAja kI adhyakSatA meM huA karatI thii| yadi bauddha mikSa-saMgha kI samAnatA se kAma liyA jAya, to kisI bhI prastAva ko jaba koI sadasya peza karatA, vaha sIdhe pUjya saMgha - bhante saMgha-ko saMbodhita karatA thaa| prastAva rakhane ke krama baMdhe the| jaise yAcanA meM saMgha ke sAmane prastAva rakhane kI AjJA mAMgI jaatii| ___ udAharaNa ke liye hama udvAhikA (Select Committee) ke nirvAcana kI vidhi ke bAre meM yahA~ vinayapiTaka ke vacana ko dete haiM : (1) yAcanA-"pahale usa vyakti se pUchanA cAhiye taba......... (2) zapti-"bhante ! saMgha merI bAta sune| hamAre isa adhikaraNa (vivAda-viSaya) para vicAra karate samaya anargala bAteM hone lagatI haiM-bhASaNa kA artha nahIM samajha pdd'taa| yadi saMgha ucita samajhe, to isa bAta ko udvAhikA dvArA nirNaya ke liye amuka-amuka vyaktiyoM ko cune|" isa prakAra prastAva kI sUcanA saMgha ke sAmane rakha dI jaatii| phira anuzrAvaNa dvArA usake sambandha meM khule vAda-vivAda ke lie prastAva ko rakhA jAtA, jaise (3) anuzrAvaNa "bhante ! saMgha merI bAta sune / hamAre isa adhikaraNa (vivAda-viSaya) para vicAra karate samaya anargala bAteM hone lagatI haiM, bhASaNa kA artha nahIM samajha par3atA / . yadi koI prastAva ke viruddha bolanA cAhatA, to use bolane kA adhikAra diyA jaataa| yadi koI nahIM bolatA, to anuzrAvaNa ke vAkya ko phira doharAyA jAtA / aura isa para bhI yadi kahIM se koI virodha meM bolane ko taiyAra nahIM hotA, to anuzrAvaNa teharAyA jaataa| anta meM saMghanAyaka saMgha kI rAya ke bAre meM nimna prakAra apanI dhAraNA ghoSita karatA:

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vaizAlI kA prajAtantra 45 (4) pAraNA-"saMca ne isa adhikaraNa ko upavAhikA dvArA nizcaya karAne ke liye bamuka-amuka vyaktiyoM ko cuna liyaa| saMgha ise svIkAratA hai, isIlie vaha cupa hai, aisA meM dhAraNa karatA hai|" jaba saMkhyA sarva sammati se kisI nirNaya para nahIM pahuMcatI, taba isake lie sammati yA boTa lenA par3atA thaa| voTa ke lie usa samaya chanda zabda kA prayoga hotA thaa| (isI chanda se Adhunika candA zabda nikalA pratIta hotA hai, jisameM mata-dAna ke sthAna meM arthadAna kA bhAva A gayA hai)| chanda grahaNa ke lie raMgIna zalAkAoM kA upayoga kiyA jAtA thA, jinheM chanda-zalAkA kahA jAtA thaa| prastAva ke pakSa aura vipakSa meM pratyeka ke lie alaga alaga do raMga kI zalAkAeM nizcita kara lI jAtI thiiN| phira ina zalAkAoM ko do bhinna-bhinna DaliyoM meM rakha kara zalAkAgrahApaka sadasyoM ke bhItara ghUmatA thA, aura vaha apane mata ke anusAra eka eka zalAkA le lete the| bAkI bacI zalAkAoM ko gina kara mAlUma kara lete the ki bahumata kisa pakSa meM hai / isa bahumata ke nirNaya ko yadyasika kahA jAtA thaa| Aja kala yaha tarIkA vyavahArya nahIM ho sakatA aura chanda zalAkA se chanda patrikA kA DhaMga behatara hai| . hamAre vizAla prajAtantra ke itihAsa-bhavana ke ye thor3e se avazeSa raha gaye haiM aura inheM bhI hama rakSita nahIM kara pAye the, balki inheM samudra pAra siMhala aura cIna ke logoM ne surakSita rakhA / athensa ke prajAtantra kI bahuta-sI bAteM likhita rUpa meM rakSita raha gayIM, jisase hama vahA~ kI prajAtantrapraNAlI ko jAna sakate haiN| lekina vaizAlI ko vaha saubhAgya prApta nahIM huaa| athensa ke zilpiyoM ne pASANa para saundarya sRSTi kI, jisase usake dhvaMsAvazeSoM meM prajAtantrIya gaurava ke sAkSAtkAra karane meM bar3I sahAyatA milii| hamArA durbhAgya hai ki prajAtaMtrIya vaizAlI ke kalAkara pASANa para nahIM, kASTha aura mRttikA jaise maMgura padArthoM para saundarya nirmANa kiyA karate the| isalie vahuta kama ho AzA hai ki hama vaizAlI ke 5vaMsAvazeSoM meM adhika mahattva. pUrNa vastuoM ko prApta kara skeNge| lekina yaha dharatI hamAre prAcIna gaurava kI kina-kina vastuoM ko apane bhItara chipAye hue hai, isake bAre meM hama kyA kaha sakate haiM ? Akhira vaizAlI ke sirpha eka choTe se aMza kI hI khudAI ho pAyI hai| vaizAlI nagarI ___bauddha-paramparA ke anusAra licchaviyoM kI nagarI kA yaha nAma isIlie par3A ki janasaMkhyA kI vRddhi ke kAraNa nagara-prAkAra ko kaI bAra haTA-haTA kara use vizAla kiyA gayA / "usa samaya vaizAlI samRddhizAlI, bahuta manuSyoM se bharI, anna-pAna-sampanna thii| usameM 7777 prAsAda, 7777 kUTAgAra (koThe), 7777 ArAma (udyAnagRha) aura 7777 puSkariNiyA~ thiiN|" jaina granthoM se yaha bhI patA lagatA hai ki vaizAlI ke kSatriya, brAhmaNa aura vaNik alaga 1. vinaya-piTaka, (cullavagga) 4 // 3 // 5 / (merA anuvAda pRSTha 412) 2. aMguttaranikAya aTThakathA 2145

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46 Homage to Vaisalt bhavaga upanagara the / vartamAna baniyA bANiya-gAma thaa| bAsukuNDa ko kSatriyakuNDagrAma mAnA jA samatA hai| lekina prazna hai mukhya nagarI kitanI dUra meM pau| basAr3ha bastI aura gar3ha mukhya nagara meM the, isameM sandeha nahIM / vaizAlI kA vizAla nagara aura dUra taka rahA hogaa| usameM nagara prAkAra aura nagara-dAra bhI the, kintu Aja bhUmi se Upara koI cihna dikhAI nahIM detA, yadyapi vaizAlI ke samakAlIna zrAvastI (saheTa-maheTa, jilA goMDA) aura kauzAmbI (kosama, jilA prayAga) ke nagara-prAkAroM ke dhvaMsa aba bhI dikhalAI par3ate haiN| nagara-prAkAra kA isa taraha lopa yahI batalAtA hai ki vaizAlI pahale ujAr3a ho gyii| sAtavIM zatAbdI ke cIna-yAtrI heGa-cAGa ke samaya vaizAlI bilakala ujADa thI. aura bauddha tIrtha-sthAna bhI itane ujar3a gaye the. ki haGacAGa ke varNana se bhinna-bhinna sthAnoM kA koI ThIka se paricaya nahIM miltaa| IsA kI cauthI sadI meM phAhiyAna kA varNana adhika spaSTa hai aura adhika prAmANika bhI mAlUma par3atA hai| torabhukti (tirahuta) ke uparika (gavarnara) aura kumArAmAtya (jilAdhoza) kI mudrAoM se siddha hotA hai ki guptakAla meM usakA mahattva thaa| lekina sAtha hI ina moharoM se yaha siddha nahIM hotA ki prajAtaMtrIya vaizAlI kA vaibhava taba taka akSuNNa calA AyA thaa| kolhuA meM jahA~ Aja bhI azoka stambha khar3A hai, vahIM kUTAgAra-zAlA thii| bhagavAn buddha vahA~ kaI bAra nivAsa kara cuke the| yaha kUTAgAra-zAlA mahAvana ke bhItara thI, jo ki himAlaya se samudra taka cale gaye mahAvana kA eka aMza thaa| jaMgaloM kI isa adhikatA se yaha bhI mAnanA hogA ki maurya candragupta kAlIna pATaliputra kI taraha vaizAlI kA nagara-prAkAra bhI zAlakASTha kA thaa| isIlie usakA pIche taka bacA rahanA sambhava nahIM thaa| pAli granthoM se mAlUma hotA hai ki vaizAlI kI cAra dizAoM meM cAra prasiddha caitya (udyAnapuSkariNI-sahita-devasthAna) the-pUrva meM udayana-caitya, dakSiNa meM gotamaka-caitya, pacchima meM saptAmraka-caitya aura uttara meM bahuputraka-catya / vaizAlI meM acela kora-maTTaka nAmaka eka bar3A prabhAvazAlI nAgA rahatA thaa| vaizAlI ke logoM meM usakA bar3A sammAna thaa| usane sAta pratijJAe~ le rakhI thIM (1) sadA naMgA rahanA, vastra na dhAraNa karanA; (2) jIvana bhara brahmacArI rahanA; (3) mAta-dAla na khA, kevala mAMsa khAnA aura surA pInA; (4) vaizAlI meM pUrva kI ora udayana caitya se Age na jAnA; (5) dakSiNa meM gotamaka caitya se Age na jAnA; (6) pacchima meM saptAmraka caitya se Age na jAnA aura (7) uttara meM bahuputraka caitya se Age na jaanaa| ye cAroM caitya, jAna par3atA hai, vaizAlI nagara ke pUrva, dakSiNa, pacchima aura uttara ke mahAdvAroM * ke bAhara the| Aja bhI pUraba meM kammana-chaparA ke caumukhI mahAdeva, uttara meM baniyA ke caumukhI mahAdeva maujUda haiM, jo kramazaH udayana aura bahuputraka caitya ho sakate haiN| phAhiyAna ke anusAra buddha ne antima bAra vaizAlI ke pazcimadvAra se bAhara nikala kara nAgAvalokana kiyA thA / yaha sthAna saptAmraka caitya ke AsapAsa rahA hogA, jise bodhA ke AsapAsa kahIM honA cAhiye / dakSiNa dvAra ke bAhara gomataka caitya thA, jise paramAnandapura se kosA ke gupta mahAdeva ke 1. dIghanikAya, pAthikasutta (pRSTa 218)

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47 baizAlI kA prajAtantra dakSiNa taka DhUMr3hanA hogaa| isa prakAra hama purAnI vaizAlI ke nagara-sImAnta kA kucha anumAna kara sakate haiN| ina pradhAna caityoM meM acchA vRtti-bandhAna rahA hogA, yaha bajjI-dharma ke anusAra ucita hI thaa| ina cAra pradhAna caityoM ke atirikta aura bhI kaI caitya the, jinameM eka thA cApAla caitya / yahIM para buddha ne I0 pU0 482 kI mAgha-pUrNimA ke Asa-pAsa kahA thA"Aja se tIna mAsa bAda tathAgata kA nirvANa hogaa|" phAhiyAna ne ise nagara se 3 lI uttara-pacchima batAlAyA hai| anuvAdakoM ne isa zabda ko dhanuSa bANa-tyAga banA diyA hai, jo vastutaH cApAla (cApa rakha dene) ke cInI bhAvAntara kA vikRta rUpa hai| yaha sthAna bhImasenakA-pallA ke Asa-pAsa kahIM honA cAhiye / sAraMdava-caitya bhI vaizAlI ke pAsa thaa| yahIM para buddha ne licchaviyoM ko sAta aparihANiya (hAni se bacAne vAle) dharmoM kA upadeza kiyA thaa| yaha sthAna kahA~ thA, ise nahIM kahA jA sakatA / phAhiyAna ne isake bAre meM kucha nahIM likhA hai / inake atirikta vaizAlI nagara ke bAhara kitane hI aura sAdhuoM ke ArAma the, jinameM tidukakhANu meM parivrAjakoM kA ArAma aura avarapura-vanasaMDa meM bhI eka ArAma thA-avarapuravanasaMDa nagara se pacchima meM rahA hogA / bAlukArAma azoka-stambha se pacchima meM rahA hogaa| yahIM dvitIyasaMgIti huI thii| nagara ke bhItara saMsthAgAra, kUTAgAroM aura prAsAdoM ke atirikta eka mahattvapUrNa vastu thI abhiSeka-puSkariNI, jisameM saMsthA ke sadasyoM kA abhiSeka karAyA jAtA thA aura usameM kisI bhI bAharI AdamI kA praveza atyanta niSiddha thaa| vajjI ke dUsare nagara aura gA~va pATaliputra se gaMgApAra ho kara buddha koTigrAma pahuMce the| isake atirikta ukkAcela (ulkAcela) nAmaka nagara bhI gaMgA ke taTa para thaa| koTigrAma aura ulkAcela kahAM the, isake bAre meM isase adhika kucha nahIM kahA jA sakatA ki ve sonapura, hAjIpura ke Asa-pAsa meM the| gaNDaka to avazya hI usa samaya sonapura se pacchima bahatI thii| __ apanI antima yAtrA meM rAjagRha se Ate vakta buddha pATaliputra meM gaMgA pAra hue / gaMgA pAra ho vaha koTigrAma pahu~ce the| koTigrAma se agalA par3Ava nAdikA meM pdd'aa| nAdikA eka acchA khAsA nagara thA, jo jJAtRkA kA apabhraMza mAlUma hotA hai / jJAtR ke pAlI meM nATa aura nAta donoM rUpa milate haiM, jaise jJAtR-putra kA nATaputta aura nAtaputta / nAdikA kA dUsarA uccAraNa nATikA bhI hai| nATikA meM mijakAvavasatha nAmaka iMToM kI banI eka acchI atithizAlA thii| buddha ne isI meM nivAsa kiyA thaa| isI ke pAsa gosiMga zAlavana nAmaka zAloM kA jaMgala thA / nAdikA se buddha ambapAlI ke bagIce meM pahu~ce the| vaMzAlI kI kIrvimatI rUpAjIvA ambapAlI ne yahIM apane AmoM ke bagIce meM buddha ko bhojana ke lie nimaMtrita kiyA thA, aura buddha kI svIkRti se itanI ullasita huI thI ki lauTate samaya usane varuNa

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48 Homage to Vaisali taruNa licchaviyoM ke ratha ke dhuroM se dhurA, cakkoM se cakkA aura juoM se juA dakaga diyaa| licchaviyoM meM jaba isakA kAraNa pUchA, to bolo' "Aryaputro ! kyoMki maiMne bhikSa-saMgha ke sApa bhagavAn ko kala bhoja ke lie nimaMtrita kiyA hai|" 'are ! ambapAlI, sau hajAra lekara isa bhoja ko hameM dene do|" "yadi vaizAlI-janapada bhI de do, to bhI isa mahAna moja ko maiM nahIM duuNgii|" isa para licchaviyoM ne kahA thA-"are! hameM ambikA ne jIta liyA, hameM ambikA ne chakA diyaa|" isa ghaTanA se yaha bhI patA lagatA hai ki vaizAlI ke zAsaka eka gaNikA ke AtmasammAna kA bhI kitanA khyAla karate the| isI bAra ambapAlI ne apane Amravana ko bhikSu-saMgha ko pradAna kiyA thaa| bhagavAna buddha ne apane jIvana kA antima varSAvAsa beluvagAmaka nAmaka vaizAlI ke pAsa ke grAma meM bitaayaa| vaizAlI se apane nirvANa-sthAna kusInArA (kasayA) kI ora jAte vakta rAste meM unheM bhaNDagAma, ambagAma, hatthigAma (hastigrAma) mile the| isake Age moganagara AyA, jo sambhavataH vajjI prajAtaMtra se bAhara kA gAMva thaa| vajjI bhUmi kI nadiyoM meM mahI aura vaggumudA do ke nAma mile haiM / vaggumudA sambhavataH vAgamatI kA hI nAma thaa| vaizAlI saMgha-rAjya ke itihAsa ke bAre meM yahA~ pAli meM maujUda aitihAsika sAmagrI ke AdhAra para kahA gayA hai| bauddha vAGmaya pAli ke atirikta conI aura tibbatI bhASA meM bhI bahuta vizAla parimANa meM pAyA jAtA hai| usase bhI hameM kitanI hI mahattvapUrNa jJAtavya bAteM mAlUma ho sakatI haiN| phira jaina vAGmaya bhI bahuta vizAla hai aura usake kitane hI grantha aba bhI aprakAzita haiN| jaina prAcIna granthoM kI duhAI dete rahane para bhI vaizAlika bhagavAn mahAvIra ko jaina loga isa bhUmi se dUra khIMca le gaye haiN| apane vAGmaya ke adhyayana se yaha samajhanA muzkila nahIM hotA ki zramaNa mahAvIra kahA~ paidA hue the| jaina vidvAn aba ise samajhane lage haiN| bhagavAna mahAvIra ne apane siddhilAma ke pahile ke tapasvI jIvana ke ATha varSAvAsa vaizAlI meM bitAye the aura siddhilAma ke bAda cAra aura varSAvAsa vaizAlI meM bitAye / vaizAlI hI zramaNa mahAvIra kI janmabhUmi thii| yaha kama Azcarya kI bAta nahIM hai ki jainoM ne apane tIrthaMkara kI janmabhUmi kA nAma taka bhulA diyaa| aisA kyoM huA ? isake lie do cAra zatAbdiyAM aisI honI cAhiye, jaba ki vajjI bhUmi aura vaizAlI se janoM kA koI samparka nahIM raha gayA thaa| astu / 1. bIghanikAya (mahAparinimbANa sutta) (merA anuvAda, pRSTha 128)

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vaizAlI kA prajAtantra 49 vaizAlI-saMgha ke sAmane kAma AdamI prAcIna itihAsa ke sahAre nahIM jI sktaa| prAcIna itihAsa kA kAma hai hameM utprerita krnaa| vaha preraNA hameM milatI rhegii| vaizAlIgaNa ko Aja hameM naye rUpa meM ujjIvita karanA cAhiye / hameM kama-se-kama rattI paragane taka ko saMgha kA kArya-kSetra banAnA cAhiye-rattI bhI, maiM samajhatA hU~, lattIPage #91
50 Homage to Vaisali namI se lAbha uThA sakatI hai| lekina yaha saba kAma tabhI ho sakatA hai, jaba ki choTe-choTe koloM aura kyAriyoM ko bar3e cakoM meM pariNata kiyA jAya, arthAt sApne kI khetI kA pracAra ho| sAjhe kI khetI ke lie kisAnoM ko taiyAra karanA asambhava nahIM hai, yadi isake lie laganavAle mArgadarzaka, kama jhagar3evAle grAma aura sarakAra kI pUrI sahAyatA mile| gAvoM meM tona taraha ke loga rahate haiN| kinhIM ke pAsa paryApta bhUmi hotI hai, kinhIM ke pAsa thor3I aura kucha loga bilakula binA kheta ke hote haiN| khetavAloM-vizeSa kara adhika khetavAloM --ko sAjhe kI khetI meM lAne ke liye yahI rAstA hai ki unheM phasala ke sAre kharca ko kATakara prati ekar3a jitanA anAja Aja kala mila rahA hai, utanA Age milate rahane kA vizvAsa dilA diyA jaay| isake bAda unako sAjhe kI khetI meM sammilita hone meM koI ucita etarAja nahIM ho sktaa| isa taraha hama khetoM kI mer3oM ko tor3a kara bar3e-bar3e caka banA sakate haiM, jisameM naye DhaMga se khetI karake upaja bar3hAyI jA sakato hai, jisase nivAsiyoM kI Aya bar3ha sakatI hai| phira bhojapurI kahAvata ke anusAra "cAroM veda dhamArke, jauke DAMDe", sAMskRtika kAryoM ko bhI Apa tejI se Age bar3hA sakate haiM / kRSi ke sAtha jina udyogoM kI saMbhAvanA ho sakatI hai, unakI saMsthApanA se bhI saMgha-bhUmi ko samRddha kara sakate haiN| . hameM prAcIna vaizAlI se utprerita ho navIna prajAtaMtrIya bhArata ke lie yahA~ eka Adarza bhUkhaMDa taiyAra karanA caahiye|

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co na Sereia THE HERITAGE OF VAISALI' Dr. S. C. SARKAR, M. A., D. Phil. (Oxon.) Forty years ago, when I was a post-graduate student of Ancient Indian History and read about the dead or decayed ancient cities of our country, my youthful mind yearned for a bringing back of the youth and spring they had lost. Renascence and rejuvenation of our motherland was not a passion with me alone, but with a large number of my fellows in the Calcutta University, in the years 1903-1911,-and the then novel study of the Greater India across the seas and snows heightened the glow of our patriotism, that was reared on the classical renaissance of the previous three or four generations. With many of us in those days, the names of Pundravardhana, Gauda or Tamralipti,... ... ... ... ... Campa, Rajageba or Vaisali,... ... ... ... Gaya, Patali or Kasi,... ... ... ... Sravasti, Kapila-vastu or Kausambi,... ... ... ... Mathura, Ujjaiyini or Dvaraka, set in motion reels of dreams, that sweetened our bitter and sickening experience of 'modern' Indian life. Those visions were abiding opes; and some years later on, I found my scope in my humble sphere in Bibar, where, since 1917, I have ever delighted in describing to my pupils the fairy places of my visions 1. Presidential address at the Fifth Vaisali Festival (April 11, 1949) at Va isali.

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52 Homage to Vaisali and in that way, many of the younger generations in the last three decades have grown up in love for Vaisali, Patali, Campa and Girivraja for Vajrasana, Vikramasila and Nalanda-which had scarcely any meaning in the lives of their elders whose horizon was still bounded by the mist of medievalism. For many years I had been urging my senior students, specially since 1938 in connection with the Mass Education Movement which they and I started that year,--to use that n.ovement in reviving the sense of native heritage, by trying to organise national festivals and fairs on the sites of the ancient cities of this region,-by holding Vaisali, Pasali, Gaya, Campa, Rajagpha and Nalanda Festivals, and starting Cultural Societies and constructive institutions at those places. I was therefore delighted, when some of my pupils, headed by Prof. Yogendra Mishra (who is still one of your organisers), approached me early in 1945, with a request to draw up a definite plan for that kind of work at Vaisali,with which, he said, he and his friends were ready to start, and hoped to succeed, for the S. D. O. of the local Subdivision, Mr. J. C. Mathur, also a History Student, was ready to help officially. I drew up a detailed plan accordingly, had a number of consultations with Messrs. Mishra and Mathur, and the Jaintpur Raj, got in touch with a number of Indologists.and you had the first session of the Vaisali Festival. Since then, with several sessions of the Festival, you have had learned lectures on Vaisalian history and culture by scholars from different par : of the country, and important original contributions to the Vaisali commemorative pamphlets, booklets and volumes, from their pens as well; the latest of your publications, 'Homage to Vaisali' could do credit to any Learned Society of Indologists.-Almost all that you could know about the history, culture and traditions, about religious, social, economic and political conditions or about art and archaeology of Vaisali, has, by this time, been placed before you, both by the spoken and the written words.But let us remember, at the same time, that not much of even the very first scheme of Reconstruction, which I drew up for the Sangha four years ago, has yet been realised or attempted. Today, the knowing of the heritage is largely achieved, but the revival of that heritage, and re-application of it to a renascent, rejuvenated people, has now to be attempted; -Vaisali was lost and given up for dead, it has been re-discovered and is breathing,let it stir into active and creative life for the present and the future: Long live Vaisali, the Eternal City of India. The efficacy of a classical renaissance lies in the creation of a modern age and the envisaging of the age to come. li we cannot plan this on the

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The Heritage of Vaisali 53 basis of heritage and experience, if embers cannot be kindled to flame, the ashes will smother us.-So I make no apology for telling you about some of my ideas on the "Reconstruction of this region in the old Vaisalian way." All reconstruction must start with the best materials of the heritage and along tbe lines indicated by the special genius of the earlier generations. You will notice, from all that has been spoken to you and written for you, that the genius of ancient Vaisali was manifested in the social, economic, political, cultural and religious spheres, in certain characteristic ways (1) In the 'social sphere, Vaisali, from the Vedic and Epic days, stood for breaking down the barriers of race and class or caste, by intermarriages, and by throwing open and interchange of the vocations. Thus martial Ksatriya princes freely became Vaidika Brahmana priestpoets, or Vaisyas tilling the soil and tending the flocks; Brahmana families like those of the Paulastya and Angirasa groups, and Ksatriya and Vaisya families belonging to the Iksvaku and Turvasa groups, frequently intermarried; and racial groups like the Manvas, Ailas, Yaksas, Raksas, or Rksas (the originals of the Liccha's) and various other subHimalayan peoples, got mixed up. This mobility and the fusion of the classes was further and systematically developed with the growth of Jainism and Buddhism in this region. Now, if you would act and build once again in the Vaisalian way, why not break the barriers that have again risen between man and man, and thus build up a classless society and a secular state ? These are not new-fangled notions imported from alien civilizations, they are true "Svaras" of the same old Indian Ragi" which we would love to play again. (2) In the economic' sphere, the characteristic activities of the Vaisalians were three,-(a) Farming, (b) Inland cross-country trade and communications, (c) Overseas navigation, commerce and colonisation, and ship-building. The valleys of the Gandaki and Bagmati, from the Himalayas to the Ganga, have, for more than two millennia since the Vedic days, been tilled by Videhan and Vaisalian princes and nobles personally, along with their farmer subjects and tenants, on an equal socio-economic level; this was a land of prosperous 'gahapatis' or gentlemen-farmers, who were the backbone of the state. In the traditional Vaisalian way, let then the peasant-proprietor and gentleman-farmer, the Vaisya 'Ksetrapati' and the 'Gahapati', be restored, after the dis-establishment of the medieval growths of Zamindari, absentee and capitalist

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54 Homage to Vaisali landlordism and parasitic middlemen and uneconomic fragmentation,-all a legacy of decadence. In the Mauryan times, the rich merchants of Vaisali and Videba often supplied money, materials and skilled labour to the peasant-proprietors and gentlemen-farmers, where necessary, under strict government control of the extent and terms of such aid. Today, and after the abolition of the Zamindari,-by starting agricultural banks, agricultural material and equipment stores, and institutes training and supplying skilled and efficient landless labourers, for assisting individual efforts of peasant-proprietors and gentlemen-farmers.--I see before me a good number of prominent members of the commercial community: it is up to them to guide their beloved Vaisali again in similar ways. Again, this ancient emphasis on Farming naturally led to special arrangements for food-stuff storage and inland grains-trade, and to a very great care of animals, the mainstay of the group of Farm-industries. It is not for nothing that the Jainas of Vaisali stressed the care of and love for cattle; 'Go-seva' was an economic creed of a farming region. Let these features of Vaisalian economic life be revived again, improving upon the ancient methods of storage and movement of foodstuffs, and of animal eugenics and welfare, by the results of the modern sciences of botany, zoology and biology. Here too, the Jaina mercantile community can render great services today : they could, for example, set up a network of villagecommunity grainstores or 'golagharas' of the Mauryan type, and grain-elevators of the American type, throughout the country, dividing it into circles of ten villages, as in ancient days; they could build up an ipland cross-country transport service of improved bullockcarts and well-bred pack-animals (bullocks, horses, mules, asses, camels, etc.), for the carriage of bulk stuff throughout the interior and rural regions, and construct the road links needed for it; they could organise 'after-care' infirmary and hospital institutions for farm animals, through an Animal Power Insurance Scheme on the lines of Labour Insurance; and they could establish Research Stations for improvements in Cattle-breeding and rearing and in Dairying,-which will teach the people how to have maximum quality and quantity of milk-supply, the most efficient type of animal labour,-and how to prevent deterioration of farm animals by unrestricted multiplication and lack of animal fodder and pasturage on the one hand, and prohibition of surplus animal slaughter or export on the other; for here I may tell you, that without cruelty or any physical injury, and without even affecting the basic animal instincts and outlets thereof, male or female animals, not wanted for breeding high-class stock or for milk-supply, can, by modern scientific

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The Heritage of Vaisali 55 methods, be rendered infertile, retaining them for other uses,-and similarly animal population too can be successfully controlled, very much more indeed than human population. But these scientific steps require financing, and here too our main hope lies with the Jaina mercantile community.--Again, it is they who can take the initiative in reconstructing the ship-yards and docks of Vaisali along the Gandaki and the Ganga,and in building river-craft for the riparian trade of the middle-Gangetic valley, and sea-going barks and frigates for maritime trade and colonisation along or across the Bay of Bengal and the Indian Ocean. You all know how sadly neglected river-traffic is today, and how primitive, decadent and inefficient; river-craft using the sail, rudder and line, or using steam, oil or electric power, will effectually relieve the cramping pressure on railways and roads; and why could we not have a Vaisali Maritime Navigation Company, if Malwa, Gujarat and Bengal could have such companies today? Even as late as the seventeenth and eighteenth centuries A. D., seaward vessels carried goods down from Singhia nearby to the sea-ports of the Gangetic Delta for distant Europe. Let us bid good-bye to that bullock-cart amongst modern conveyances, the O. T. R., and have our own motor boats and tugs, our own oil-fuelled or turbine sea-dogs,and thereby gratify the "pitrs" of this ancient land, who scoured the rivers and the seas, and were the first from North India to hold Ceylon as a commercial colony, and who even as late as the early medieval period established colonial settlements and dynastic relations in Arakan and Pagan in Burma. Once again, cannot the over-populated regions of North Bihar repeat history by sending forth colonial settlers across the seas to the islands and coasts of the Indian Ocean and the Pacific,-sailing on their own ships, and carrying their trade and culture along with them to new lands? (3) In the political sphere, as you must all have learnt, the characteristic of the Vaigali region was realisation of democracy and individual freedom, and of solidarity through federatiou or unions on equal terms. The ancient Vaisalian princes showed the way, along with the Videban princes, by dis-establishing the monarchies by self-denial; the great Vaisalian prince Nabbaga of Vedic and Epic fame, after his abdication over a question of human rights, told his dyansty, "I am now a free tiller of the Soil, King over my acre." The Senators of the later Vaisalian Assembly of the Jaina-Buddhist age were all called "Kings', that is sovereignty resided in them; as Ravindranatha has said in his significant allegorical drama, "the King",-'we are all kings in this State, while the King remains unseen. Vaisali,- the extensive city,' -justi.

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56 Homage to Vaisalz fied its name not only by commercial prosperity, but also by becoming the federal capital of eighteen allied republican states, representative groups of whose peoples also concentrated here in so many Wards,-making it a "cosmc-polis", and its culture cosmopolitan; from the mountains of Central and Eastern Nepal to the banks of the Gomati, Ganga and Kusi, the whole region was represented and blended here, through federation and co-operation. What the local government in the village units of this regions was like, how thoroughly democratic and civically, economically and politically efficient, we know from the accounts of Kautilya. You have recently had a session of the Provincial Political Conference close to this place : for its use in certain ways, I have placed with its organisers a critical account of certain features of this remarkable Kautilyan picture, emphasising the need of reconstruction of our villages of today on those traditional and welltried lines. I commend that sketch of mine to your attention also, as a starting point in remodelling our civic, economic and political life in the Vaisalian way. The freedom of the individual, and the self-sufficiency of the village, decentralization into small republican communities where government was directly in the hands of the people, along with combination of all these free units into unions and federations for certain common purposes,-these were the fundamental principles of the Vaisalian polity. I hope you will realise the wisdom of it, and its significance for us in the context of today; you will realise that Gandhiji instinctively felt drawn towards this cultural heritage, -without having much of an opportunity to study it in detail; but do pause to consider whither we are drifting today, drifting away from him and our own culture. Presently, I am afraid, we will lose our individual liberty, will never have free and self-sufficient village-units, will no longer proceed with decentralisation of government and delegation of powers,--and will in the name of democracy and socialised government, chain the demos and the society to the crushing chariot-wheels of an all-grabbing, all-dictating totalitarian state of the Western type, regimenting the bodies and souls of the individuals. Vaisalians never believed that the State made the Man, with them Map made and unmade his State, like a dwelling house, to suit his need, ideas and ideals. If we still want a democracy that will not lull, purchase, stifle or kill our souls, we have to look to the spacious republican days of Jaina-Buddhistic freedom, as reflected in ancient Vaisali. (4) & (5) In the 'cultural and religious' fields,-the genius of Vaisali manifested itself in so many diverse and fruitful ways, and the selection of features, and their practical adaptation to the modern situation, present 80 many stiff problems requiring deep knowledge and sound wisdom,

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57 The Heritage of Vaisali that in this short time before me, I will not venture to go into many details of this important subject. But I must tell you something about a few obvious points (a) The Vaisalian and Videhan tradition, whether Jaina or Bauddha of the millennium after 600 B. C., or Epic and Vedic of the millennium before 600 B. C., reflects a high regard for women, their education and accomplishments, their strong individuality and great freedom of movement, thought and action, their innate worth which cannot be clouded by evil forces of society, and their co-operation with men on equal terms in all social and religious works. Whether as artists skilled in all the fine arts, or as scholar, philosopher and theologian, or as 'wife, 'mother and mistress of the household, or as social worker, ordained Nun or Saint, the Vaisalini or the Vaidebi tady, of the cities and the courts, or of the rural farms and the asramas', -was a remarkable type in ancient India: The revival of Vaisali should mean in effect the regeneration of the women of this region; those varied and worthy types of women, unfolding the manifold nature of womanhood, should reappear in this prison-house of women, through the activities of this Vaisali Sangha, to gladden, sweeten, enlighten and purify the homes and society of this country. (b) You have all heard of the Universities of Nalanda and Vikramasila,--but it is only gradually that even research scholars of our country are realising that Vaisali was another such renowned monasteric university centre, with a number of Maha-vibaras dating from the days of Gautama-Buddha, Kalasoka-Saisunaga, Vindusara and Asoka; and you are aware that one of the General Buddhist Conventions was held here, while the Buddha often discoursed in the Kutagara Hall within the Mahavana Park of Vaisali, Mahavira generally spent his rainsretreat in this city at the Dvi-Palasa Chaitya of Kollaga; and long before that, it was in Vaisali, the capital of the three great successive emperors, Maruta, Dusyanta and Bharata, that the famous Vaidika Rsis, Utathya, Saivartta Dirghatamas, Bphaspati and Bharadvaja, had their casramas,' and the royai Rsis Nabhaga, Bhalandada and Vatsa-pri composed Kgvedic hymns.--Now, if we are to revive this three-fold Vaigalian tradition of learning and Scholarship, we have to build up a new kind of University in this locality or region, wherein the special studies associated with what are commonly called Vedic, Jaina and Buddhistic cultures, would be combined to form, like the sacred Ganga, a triple stream in one channel, branching out into a hundred fresh streams, to revive, restore and purify the long-forgotten ashes of our great ancestors. The ancient people of Vaisali-Videha had shown how they could exercise 8

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Homage to Vaisali and enjoy their intellectual and spiritual freedom, by originating following and tolerating diverse schools of philosophy and ways of life in their midst; a University with that breadth of vision, harmonisiog apparently different ideologies and philosophies of life, would be a solid contribution to world peace in these days of hatred, fear and conflict. Let our scholars and exponents of various religions and philosophies come together to recall and re-establish this Vaisalian tradition of unfettered intellectualism and serene spiritualism. (c) Philosophies of life and their practical application to individual and social life have probably nowhere else been so forcefully enunciated and carried out as in the region of Vaisali-Videba in the past. But have we here today a philosophy of life that has grown out of our present situation? If we have not, let us have it,-let all wise men be on the quest for it; and if we have it,- let it be practised and realised. It is useless and childish to borrow and preach the philosopbies of life of other human groups whose problems, nocds and genius are and have been different from ours. I do not see why we here should not be able to think out and carry out our own ideologies, instead of looking on helplessly towards diverse European and American countries for guidance, in their interests.Then, again, if we say we believe in such and such social, economic, political or cultural principles, let that faith have a tangible relation with practice. If we preach a classless society, let there be no classes and castes and touch, food or marriage taboos; if we preach & secular state, let there be no communal, provincial or racial divisions; if we swear by democracy, let minds and souls, let the individuals, be free from educational or political regimentation; if we hold that religion is a personal matter, train up the personalities of individuals to be the shrines of religion, instead of merely circularising that the state has nothing to do with or think about religious life.-What I am driving at, is this-Both according to the Jaina and the Buddhistic thought, which is the Vaisalian way of looking at things,-Falsehood in man, or "Mithyatva', consists primarily in the disagreement between Cognition and Volition, between Reason and Action, between Conviction and Life. In these days, in our midst, we badly require this Vaigalian outlook to be reinstated; our individual lives, our social, economic and political life, have become saturated with this Mithyatva'; we have mostly become babitual hypocrites,-saying and preaching one thing, doing and practising another. That is how corruption and discontent are spreading and eating into our vitals; we will not be able to preserve our freedom long, for we have not yet paid the full price of it, in sacrifice,--and the stiffest and greatest sacrifice of all is the sacrifice

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The Heritage of Vaisali. 59 of this 'Mithyatva' or Falsehood by the greatest number of men in the Society. To that end, can we not count upon the efforts of the modern inheritors of the three great spiritual forces of Vaisali-Videba,--of all Jaipas and Bauddhas and Vaidantikas? Their very heritage of the Philosophy of Truth should strengthen them, as it were, with a threespeared Trigula, in their fight against the Demon of Falsehood that has gripped our country. Brethren of the Vaisali Sangha, I hope and trust and pray, that henceforward each year of your good work will see a great step taken towards "Reconstruction of this Region in the true Vaigalian Tradition", - in both its material as well as spiritual features. OYUZULUOOUUO LA 2000 WIIIIIIITTI

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SOME REFLECTIONS ON THE GAPS IN VAISALI'S HISTORY* * Dr. A. S. ALTEKAR, M. A., LL. B., D. Litt. Friends and Fellow admirers of Vaigali, I deem it a great honour to have this opportunity of paying my tribute and respect to the memory and achievements of ancient Vaisali, which not only played a great part in shaping the history and culture of ancient India but also served, and will continue to serve as a beacon light to our country for several centuries. The five addresses which you have so far heard on the day of this Annual Festival as well as the learned papers that have been published in the Vaisali Abhinandana Grantha bave already familiarised you with the important aspects of the known history of Vaisali. I need not therefore, recapitulate them here. It would be well worth-while for us however to take a stock of the work that remains to be done in this connection. It is a matter of joy and congratulation that the Vaisali Sangha should have taken one step forward this year by organising scientific excavations at Vaisali. It may be pointed out that during the course of the present year exacavations are being carried out only at two other places in our vast country, one at Kausambi under the auspices of the Allahabad University and the other at Sisupalagadha under the auspices of the Archaeological department. The achievement of the Vaisali Sangha in this respect cannot but be admired. It is a matter of satisfaction that the Sangha bas received valuable co-operation in this work from Mr. Krishnadeva, the Superintendent, Central Circle, Archaeological Survey and his staff. I would however point out that under the new Constitution, Archaeology has become a concurrent subject and the Bihar State Government must come forward to take its own share of responsibility in this connection. If the history of Bihar, which has played so glorious a part in the * Presidential address at the sixth Vaisali Festival (March 30, 1950).

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Some Reflections on the Gaps in Vaisali's History 61 growth and evolution of Indian culture, is to be properly reconstructed, the province has to be properly exploited and several promising sites have got to be excavated. The Government of Bibar, the proposed Bihar Research Institute, the University of Patna and the Archaeological Department can so co-operate that within the next few years the entire province will be fully explored from the Archaeological point of view, and scientific excavations on a wide scale will be undertaken at least for a couple of months at one important site or the other every year. I am confident that this hope will not be a mere dream, for I have no doubt that our Chief Minister and Education Minister will never allow grass to grow under their feet. They will so organise the whole affair that the State of Bihar will rank first in India in Archaeological and Historical researches. The University of Patna will be always glad to undertake its own quota of work in this project. THE GAPS IN VAISALI HISTORY There is no doubt that the history of Vaisali is a source of great inspiration not only to Bihar but to the whole of India. It is, therefore, very unfortunate that there should be so many gaps in it. It would be desirable to draw particular atteution to them, as we have now started to excavate the city sites. Excavations are expected to throw no particular light upon the pre-Buddhist history of the city, though it is not impossible that we may be able to get the trace of some of the Caityas revered by the Licchavis before the rise of Buddhism. We hardly get any notices of the Licchavis after the annexation of their state by Ajatasatru. It is however, improbable that the Licchavis should have submitted to the imperialistic administration for a long time. It is not improbable that they may have reasserted their independence when the power of the Haryanka Dynasty declined. Under the Nandas and the Mauryas, they must have again recognised the imperial sway of Pataliputra, but it is very likely that they enjoyed local autonomy under them, as did the Yaud heyas and the Arjunayanas under the Guptas. If we are successful in spotting out a Maurya site and assiduous in excavating it, we may probably get a flood of light on the history of the Licchavis under the Mauryas. We may find that Vaisali was then a busy and prosperous centre of a Provincial Government under the Nandas and the Mauryas, as it was under the Guptas at a later period. REVIVAL OF THE REPUBLIC The power of Pataliputra declined rapidly after the death of Pusyamitra Sungha, and a number of provinces became independent. I would

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62 Homage to Vaisali not be surprised if the excavations proved that Liccbavis had become an Independent Republic in c. 100 B. C. and continued to be the same for pearly 150 years. The Manusmrti, which was probably composed during this interval, refers to the Licchavis as powerful Ksatriyas, though fallen to a low state on account of the non-performance of the Sanskaras and the non-invitation to Brahmanas for their religious rites. This would tend to show that the Licchavis were mostly Jainas or Buddhists at this time, but still famous for their military prowess. They must have reverted back to their republican form of the Government and it is not uplikely that they may have begun to issue coins, as did the contemporary, republics of northern India. We have reached the Sunga level at Raja Vilala-ka Gadba, and if further and extensive excavations are carried out there, I expect that a number of the problems of the Liccbavi history pertaining to this dark period will be solved. The so called Pancala coins bave been attributed to the Sungas by one school of thought. So far they have never been found in Bibar, the central seat of their power. We must try to ascertain whether we get any of these coins in the Sunga stratum of the Vaisali ruins. If they are absent, the issuers of the Pancala coins may have to be differentiated from the Sungas. KUSANA RULE AT VAISALI There is a persistent Jaina tradition to the effoct that there was a period of Saka rule at Pataliputra when their chiefs bearing the title of the Murundas ruled over the city. The widowed sister of ope Murunda king is said to have become a Jaina nun (Abhidhanarajendra, Vol. II p. 726), another Murunda king is said to have been bimself a Jaina, (Ibid, Vol. IX, p. 1739). What little I have recently seen of the stray coin finds at Vaigali tends to confirm this tradition. The local museum has a large number of Kusana copper coins mostly issued by Kaniska. Their stratification is not known, and it is not impossible that they may have come to Vaigali through traders or pilgrims. But pilgrims or traders do not usually carry copper coins over long distances and I am inclined to think that lhe Kusana copper coins found at Vaigali tend to show that the city had been conquered by the Kusanas under the leadership of Kaniska. If extensive excavations are carried out at Raja-Visala ka Gadha, we may come across a large number of Kusana coins, mostly of Kaniska in the pre-Gupta stratum. Such a discovery will confirm the Jaina tradition of the Murunda rule at Pataliputra and will also explain the emergence of the Puri-Kusana type of Orissa. The recent discovery of a hoard of 300 Kusana coins at Buxar for which we are indebted to Mr. S. V. Sohoni I.C.S., also tends to show

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Some Reflections on the Gaps in Vaisali's History that Kaniska was for some time ruling over southern Bihar. His Viceroy Kharapallana, who is known to be governing at Banaras in 81 A.D., probably supervised the administration of Bihar as well. Or our excavations may reveal the existence of another Kusana viceroyalty either at Pataliputra or at Vaisali. EXPULSION OF KUSANA The Licchavis of Vaibali must have taken a leading part in expelling the Kusanas soon after the death of Kaniska, as did the other republics of India in the north-west. If no coins of Huviska are found in Vaisali ruins, we may presume that the Licchavis regained their independence during his reign. It, however, appears that local Kusana or Saka chiefs continued to rule at Pasaliputra longer than at Vaigali. Excavations will probably show that the Licchavi republic continued to flourish from c. 150 to 320 A.D. It is quite likely that it may have issued its own coins as did the other contemporary republics. I would not be surprised if new discoveries show that the reverse legend Licchavayah on the coins of Candragupta I, was borrowed or adapted from earlier coipage of the Licchavis : The excavator's spade ought to find these coins. It will also be able to throw a lot of welcome light upon the history of Vaigali in the Gupta period. We all know that Samudragupta was born of the Licchavi princess Kumaradevi but how much pleased we shall feel if the excavations reveal to us who was the father of Kumaradevi, and what precise position be occupied in the Licchavi administration. I am aware that I have so far indulged in a number of speculations about the history of Vaigali in its different periods. This is not a safe procedure. But unless it is adopted, we cannot frame the problems, which explorations and excavations are expected to solve. I presume that many of my conjectures will be confirmed by fresh discoveries, though some may be disproved by them.. IDENTIFICATION OF SITES One of the aims of the explorations and excavations near about Vaisali should be the identification of the places and Stupas mentioned by Fa Hien and Yuan Chwang. This work is not really so difficult as one may think at the outset. There can be hardly any doubt that the royal city or fort mentioned by Yuan Chwang must be Raja Visala-ka-Gadba; its dimensions tally with those given by the Chinese pilgrim and excavations bave shown that it continued to be in occupation from c 150 B. C. to the 5th century A. D. The Vihara or Sangharama in which Yuan Chwang

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Homage to Vaisali sojourned was to the north-west of the royal city, that is, Raja Vissala-kaGadba; it is propably represented by a portion of the Tila or Gadha to the north of the Kharauna-pokhara; this place is nortn-west of Raja-Visala-kaGadha, as required by Yuan Chwang's account. The Tower of Deposited Bows and Clubs should be also in the vicinity of or a part of the same Tila as it was half a mile to the north-west of the Gupta period city or Raja-Visala-ka-Gadba. To the east of Yuan Chwang's Vibara was the Stupa built to commemorate the place where Sariputta got enlightenment. Manikapura-Gadha, which is almost due east of Yuan-Chwang's Vibara may once have contained the remains of this Stupa. The Stupa built over the relics of the Buddba when they were first brought in c. 487 B. C. should be to the further south of Manikapura Tila. Being opened several times, it has probably left no traces to the present times. According to Fa Hien the Vihara where Buddba was believed to be staying was in the great forest (Mahavana) to the north of Vaisali. We have still an area called Mahavana. and it is almost to the north of Vaisali. Excavation and explorations should show whether Bhagwanpur was at any time connected with the Buddha, who was always addressed as Bhagavan. Bhagwanpur is due west of Raja Visala-ka-Gadba and may have been on the outskirts of Mahavana, which may have once stretched upto its boundary. On the occasion of his last departue from Vaisali, Buddha left the city by the western gate and walked for about a mile before he turned back to take his last view of Vaigali. This place was about one mile to the north-west of Yuan Chwang's monastery. The relics of the commemorative Stupa built over this place should be looked for either near the Asokan pillar or in the mounds locally known today as Bhimasena-ka-Palla. In proposing the above identifications, I have all along assumed that the distances and directions given by Yuan Chwang are correct. This assumption is rendered very probable by the significant fact that his statement is found to be absolutely reliable in the only case where it can be definitely checked. He states that the stone pillar of Asoka was to the north-west of the Vihara where he was staying. The Agokan pillar near Kolhua is exactly to the north-west of Kharauna Pokhara, by the side of which was buiit the Vihara where Yuan Chwang was staying. Yuan Chwang's dimensions of the Royal city tally with those of Raja Visal-ka-Gadha. It would, therefore, be not an unreasonable procedure to assume Yuan Chwang's statements to be substantially true and to proceed to identify the places mentioned by him through further explorations and excavations It is interesting to note that the route of the Buddha's last departure, which I had tentatively fixed with the help of the account of Yuan Chwang

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Some Reflections on the Gaps in Vaisali's History 65 has been confirmed by this year's excavations which tend to show that there was a concrete road passing from Raja Visala-ka-Gadha via Cakramadasa to Kolhua. I would like to offer my hearty congratulations to Mr. Krishnadeva, who was in charge of the excavations, for this discovery. His excavations have further shown that the site of the modern village Cakramadasa did not continue in occupation long after the Mauryan period. It appears that at Vaisali, different sites were in occupation in different ages, as was the case at Taxila. Further explorations and excavations are necessary to unravel the mystery of the different sites. NECESSITY OF FURTHER EXCAVATIONS We should be all grateful to the enlightened donors, Sir Dorab Tata of Bombay, Mr. S. P. Jain of Arrah, Mr. Nirmalkumar Navalkha of Azimganj and Messrs. Rajendra Singh Singhi, Mohanlal Laldhar, Sohanlal Karnavat, Lajabhakta Choa and Dayanand Jain of Calcutta for their enlightend munificience, which rendered this Year's excavation possible. I have no doubt that in Kaliyuga greater merit is acquired by excavating a temple or Stupa than by building a new one. This year the Sangha could collect only Rs. 6000/- for excavations. But the results are very encouraging and next year we must collect at least Rs. 25000/- for excavations, so that we can make greater progress and discoveries. It is very desirable that the Government should acquire the smalt Tila at Kalhua, where the Asoka pillar is standing. The pillar itself is half buried still, and it is by the side of a Stupa mounds, the top of which bears a Buddha image of the 9th century and the base of which goes down to the level of the tank going back to the age of the Buddha himself. Both these are on the top of a mound, 6 to 7 feet in height and more than 1000 square feet in area. This plot, in my opinion, is the key site for recovering the history of Vaisali. I am sanguine that if this mound is acquired and careful excavations are carried out down to the level of the tank, we shall get a cross-section of the history of Vaisali from c. 900 A. D. to c. 300 B. C. The Union Government will probably claim this site as one of national importance. Let it then take immediate steps to acquire and excavate it. The usual excuse of want of i unds may come forward. But if the Department of Archaeology does not squander its slender funds in restoring artistically third rate monuments like the surviving minara at Banaras, it can find money to acquire the above site and to excavate it. If the Union Government refuses to take steps in the matter early, the State of Bihar should come forward to do the needful. 9

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65 Homage to Vaisali We have also to identify the Vibara in the great forest occupied once by the Buddha and the different places whese stupas were once built to commemorate the places where Sariputta had obtained enlightenment, where the second Buddhist council was held, and from where the Buddha took his last glance of Vaigali. Some indications are given of these places by the Chinese pilgrims, but they have yet to be definitely identified and confirmed by excavations. The Vibara of the Buddha was to the north of Raja Vigala-ka-gadha. I am inclined to think that it was located near the modern village of Bhagawanpur, which is to the north of the Gadha. The name of the village may have been connected with the Buddba who was always addressed as Bhagavan. DUTY OF VAISALIANS I have so far referred to the great necessity of carrying on extensive excavations of Vaisali. I must now draw the attention of the viilagers living near about Vaisali to their duties and responsibilities in this connection. They must treat even the smallest and the most insignificant antiquity of the place as a sacred national trust to be preserved with greatest care and solicitude. I regret to state that they have so far failed to discharge their duty. The walls of the old city-houses that were exposed by the excavations of Bloch in 1903-4 had all disappeared by the time excavations were started 10 years later by Spooner. The same fate was shared by most of the brick walls unearthed by this scholar, It appears that the modern villagers round about Vaisali seem to think that every excavation is started by the Government to afford them a golden opportunity to get bricks free of cost for a number of months. This is most unfortunate. Apart from the bricks exposed by the excavations, the villagers will come across a number of minor antiquities exposed to view after the rainy season, like coins, beads, seals, sealings etc. These also should be carefully collected with a view to depositing them in the local museum. This museum can grow richer if the villagers co-operate in the above task. Vaisali was a provincial capital under the Guptas and it is, therefore, quite likely that hoards of Gupta gold coins may be found here. Unfortunatoly when such hoards are discovered, they are usually melted down and priceless historical material is thereby destroyed for ever. I would assure all the villagers that the Government of Bibar and the University of Patna will be always ready to purcbase gold, silver and copper coins found at Vaisali at the same price which they are likely to get from the goldsmiths, who purchase thein to melt them down. A report has reached me that sometime ago some golden inscribed plates were found at Vaigali, which were sold away for Rs. 14,000 to be melted

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Some Reflections on the Gaps in Vaisali's History 67 down into gold bullion. If this report is true, there can be no doubt that the person who sold these plates and the person who melted them down have done the greatest disservice to the cause of Vaisali, such thing must never be allowed to recur. It is not unlikely that copper plates, inscribed images or their pedestals may be accidentally discovered. All these must be secured and handed over to be religiously preserved in the local museum. The finder will no doubt receive a reasonable price and his name will also be noted down and perpetuated as the discoverer of the antiquity concerned. PITFALLS FOR REPUBLIC My predecessors have already dilated upon the valuable message of ancient republican Vaisali to the modern republican Bharata. The glorious example of ancient Vaisali shows to us how republican institutions are to be successfully worked and what pitfalls are to be avoided to ensure their prosperity. As long as the members of the Licchavi Parliament met frequently to transact the state business in harmony, as long as they did not allow their judgment to be warped by personal rivalries or individual self-interest, the republic prospered. As long as the Licchavi' youths cultivated martial qualities and excelled in military exercises, as long as they were daring leaders in commerce and colonisation, their state was invincible. The citizens of a free republic like modern Bbarata have to learn the difficult civic duty of combining respect for individual conviction with a regard for collective state decision as arrived at in the state Parliament. During the decline of Vaigali, the Lalitavistara tells us, that there was no respect for age nor for position; each citizen thought himself to be a Raja, not amendable to any higher authority, and thereby paved the way to the ruin of the state. There are indications in the contemporary civic and political life to show that a similar tendency is reasserting itself. SHOULD MAJORITY ALWAYS CARRY THE DAY ? There is no doubt that democracy attaches greatest importance to the individual convictions of every honest citizen. But when these convictions tend to differ widely, a way has to be found. One way is to take the opinion of the majority. But sometimes on such occasions the minority feels that its opponents are ruling by mere brute majority. A way out of such a difficulty is indicated to us by the procedure of the Second Buddhist Council held at Vaisali, when 700 Bhiksus assembled there to examine the validity of the points raised by the dissenting monks. For a long time no agreement could be arrived at, and the counting of votes did not seem

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68 Homage to Vaisali to be the most fair, procedure. All the 700 Bhiksus then appointed a sub-committee of eight, 4 from the East and 4 from the West. This subcommittee then carefully considered the pros and cons of the different views and arrived at mature conclusions, which were recommended to and accepted by the main body of the Council considering of 700 Bhiksus. In the working of the modern Indian republican constitution both at the centre and in the states, occasions will certainly arise, when the decision of a question by mere majority, though perfectly legal, may appear as inequitable. On such occasions, we shall have to leave the matter for the decision by a representative committee of trusted and experienced elders. Their decision should be normally accepted by the Parliament. PROBLEMS OF FEDERATION Ancient Indian tradition is well aquainted with the working of republican constitutions. But ancient republics were small; compared to them the modern Indian Republic is a gigantic one in size and population. It is a Federation of seventeen Republican States which must live in harmony with one another if the Federation is to be a success. Here again ancient Vaisali will serve as the beacon light. When confronted with the danger of invasion from imperialistic quarters, Vaisali formed a confederation of the Mallas, the Videbas and the Vajjians, in order to present a powerful front. We, in modern India, have done the same by forming a federation of Republican States. We should however, never forget that federation presupposes a willingness to sacrifice a part of our liberty for the welfare of the composite state. Federating units must have a large heart, banishing mutual jealousies and rivalries, otherwise no Federation can work successfully. Above all, we must avoid the drawbacks that brought about the down-fall of ancient Indian repubiics. The Licchavi republic fell primarily because its foreign affairs were in incompetent hands; the men at the helm of the affairs could not detect, that Vassakara, the Minister of Ajatasatru, who had come as a refugee, was really a spy. It must be confessed that our foreign policy has been all along a week one; Hindu states did not try to understand the resources of the Muslim invaders and neither the Hindu nor the Muslim states of medieval times took the preliminary steps of sending their spies and ambassadors abroad to London, Paris or Lisbon to form a correct estimate of the strength of the European powers which were contending for supremacy in India. We are now sending our embassies

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Some Reflections on the Gaps in Vaisali's History 69 abroad. But a strong and independent foreign policy succeeds only when a nation is itself strong and not dependent upon others for its supply of aeroplanes, engines, tanks and cruisers. We have to make considerable leeway in this connection. COUNTRY ABOVE PARTY During the days of the decline of ancient Indian republics, groups and parties were often formed in the Republican Assemblies and they spent their time and energy in bringing each other's downfall and incidentally paviog the way of an outside conqueror. The party defeated in the Assembly would often seek outside help and thus scale the ruin of the state. Modern India which seeks to develop republican traditions and institutions may well carve on the gate of its Parliament the prophecy of the Buddha about the Licchavi Republic. The Republic of the Licchavis, said the Buddha, will prosper as long as the members of their Assembly meet frequently, show reverence to age, experience and ability, transact the state business in concord, and harmony and do not develop selfish partie engaged in eternal wrangling for their narrow and selfish ends. PANCAYATAS, FOUNDATIONS OF REPUBLIC Republican constitutions could function successfully in ancient India because her population used to receive the necessary training in the working of the village Paicayatas. The vast majority of my listeners today may not have much to do with the working of the Union or the State Parlia. ment, but they are daily and intimately connected with the working of the village Pancayatas. If they learn how to make them a success, there is no doubt that the working of the democratic institutions both at Patna and Delhi would be ensured thereby. The village Pancayatas of ancient India were little republics which went on discharging their manifold duties even when monarchies were changing at the centre with great rapidity. They collected the land-revenue for the central Government and used to receive a 10% commission on their collections, which went a long way in meeting the expenses of their manifold nation-building activities. They did this work efficiently and were prepared to meet the odium of selling away the lands of those defaulters, who would not pay their state dues even after 3 years. The village Pancayatas built and maintained the village roads and tanks and every able-bodied villager, whether rich or poor, deemed it an honour and duty to make his own contribution in labour for the work of communal welfare. Administration of justice was mainly a concern of the village Pancayatas If cases were directly taken to the higher authorities over the head of the village Pancayatas, they were sent back to them. For

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Homage to Vaisali instarof, a relation of Shivaji took a dispute of his direct to that king. The latter onquired, Should I send your case to your village Pancayat or to an adjoining village Pancayat or to a Tebsil Pancayat ?' It is interesting to note that he neither proposed to decide the case himself nor directed any of his Government officers to do so. HIGH STANDARD OF INTEGRITY The Government and public had high confidence in the integrity and capacity of the village Pancayats in the olden days. Ancient India for a average citizen was noted for its purity and integrity. The Greeks were the political enemies of ancient Indians; yet Megasthenese and Strabo, have paid a high tribute to the Indian character. 'Indians have never been convicted of lying. Truth and virtue they hold in high esteem', says Megasthenese in one place. This statement could obviously not have been literally true, but it shows that the cases of swindling must have been comparatively few. Strabo and Megasthenese both further state, 'Indians are not litigious. Witnesses and seals are not necessary when a man makes a deposit; he acts in trust. Their houses are usually unguarded". How much one wishes that this may be true of modern India. The Chinese traveller Yuan Chwang found the majority of contemporary Indians no longer following the gospel of the Buddha; many Buddhist Tirtbas like Vaisali had become deserted admirer of Indians; he says "Indians are of hasty and irresolute temperament, but of pure moral principles. They will not take anything wrongfully and they yield more than fairness requires." How much one wishes that the U.N.O. had noted this impression of the Chinese traveller. Muslim and Italian travellers and traders have paid equally glowing Idrisi, a merchant of the 10th century, states, "The Indians are naturally inclined to justice and never depart from it in their actions. Their good faith, honesty and fidelity to engagements are well known and they are so famous for these qualities that people flock to their country, from every side; bence their county is flourishing." Marco Polo, an Italian merchant of the 13th century, says of the Brahmana traders of Western India, "You must know that these merchants are the best in the world and the most truthful, for they would never tell a lie for anything on the earth." Ibn Batuta, another Arab traveller, pays an equally high tribute to the contemporary Indian character. Can we honestly say that we modern Indians deserve the high praise that has been so unstintedly showerod upon the Indian character ? I am afraid, not.

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71 Some Reflections on the Gaps in Vaisali's History EFFORT NECESSARY TO REGAIN IT It has to be confessed that there has taken place a great deterioration in national character during the last few hundred years. Successful lie, it has been observed, is the only defence of a tyrannised slave. It is, therefore, no wonder that our national character should have deteriorated during the period of slavery. Is it not now high time that we should make a determined and nationwide effort to raise the national character ? It has to be admitted with sorrow and shame that one of the greatest victories for the gospel of truth and non-violence has been bismirched by the great deterioration in our national character that has followed its achievement. In a way this was also inevitable. Let the achievements of the Licchavis in the past inspire us for a strenuous effort in this connection. The Licchavis, who assembled in their republican parliament, reminded one of gods on account of the purity of their character and loftiness of their disinterested purpose. Let us all take a lesson from them. In our different spheres of life whether high or low, private or public, let none have an occasion to impeach us either or for dishonesty for incapacity. Strenuous and proJonged effort is necessary to achieve tbis desideratum. Here again Vaisali will give us the necessary inspiration. The Buddha began his spiritual life and discipline here at Vaisah under the guidance of Alara Kalama and did not give up his effort till he achieved his goal six years later. Let us begin our national tapasya for the purification and ennobling of national life and character with the Buddha, Mahavira and Mahatma Gandhi to inspire us. If we are true to their teachings and do not spare ourselves, we shall soon rise as a great nation. LESSON OF COMMUNAL HARMONY Communal passions are at present raging high; there is a conflict of ideologies; intolerance is raising its bead everywhere. On such an occasion ancient Vaigali has its own ennobling meassage for us. Vaisali stood for search after truth and toleration for honest opinions. Philosophical controversies (Shastrarthas) that used to be held in the court of king Janaka were occasions for the publication and discussion of divergent philosophical views and theories discovered after great spiritual endeavour. Every one way welcome to advocate his own views without let or hindrance. Later on Mahliyir expounded his unique philosophy of Anekantavada, in which he pointed out how Truth bas many faces and how we have to comprehend them all in order to get a true picture of the Supreme Reality. The ancient Vaisalians followed this viewpoint in their daily life. They continued to pay reverence to their ancient Caityas or places of Worship, even after the rise of Buddhism and Jainism. Nay, we find the Buddha himself exhorting

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72 . Homage to Vaisali them to do so. Within the orbit of Vaisali, Vedic religion, Buddhism and Jainism lived together in harmony; the example of the general Simha, who gave up Jainism in favour of Buddhism, when he was convinced of its truth, will show that men could change their religion according to their spiritual convictions, without incurring any social displeasure of inviting any religious persecution. Vaigali knew how to combine respect for tradition with regard for new truths, and so Caitya worship, Vedic religion, Buddhism and Jainism all lived side by side and in harmony. Different religious theories and ideologies have to learn today how to live in harmony with one another; for the world is wide enough for accommodating all honest views and convictions. They must, bowever, be honest and be prepared to extend that tolerance to others which they expect for themselves. NEED OF SOCIAL REFORM Hinduism has to set its house in order and many reforms are necessary in our social and religious structure if it is to support the weight of the Republican Constitution. Vaigali always stood for reform; had it not been so, Buddhism and Jainism would not have prospered on its soil. It was also at Vaisali that the Buddha extended spiritual enfranchisement to women by admitting them to the Holy Order. As is, however, well known, Buddha was not enthusiastic for the change and gave his consent to it with reluctance. It would be, however, wrong to misconstrue this reluctance of the Buddha and to cite it as a proof of his unprogressive views. On the other hand we have to take a lesson from it. The Buddha knew that, human nature, passions and frailties being what they are, there is an obvious danger in admitting imperfect and inexperienced young men and women; precautions have to be taken, lest the permission to mix together should tend to deterioration of morals. Actually one of the causes of the downfall of the Buddhism was the deterioration in morals due to the too close an association of monks and nuns. Now India is rightly removing the Purdah and allowing women a number of facilities not extended to them before. This is all what should be. But let us take the precaution to see that the decencies of private and public life are mainatained in new India, and liberty does not degenerate into licentiousness. Subject to this obvious precaution, we have to follow the noble example of the Buddha and remove immediately a number of disabilities and grievances of women. Polygamy bas to be abolished, and the proprietory rights of women have to be enlarged both in the property of their parents and of their husbands. MESSAGE OF VAISALI IN A NUTSHELL | Vaisali thus serves as a beacon light to us even after its fall about 1300 years ago. In the intellectual and philosophical spheres she stood for

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Some Reflections on the Gaps in Valsali's History 73 creative and constructive new effort and knew how to combine regard for new truths with love for old tradition. This is precisely what we have to learn today, if we are once more to rise. In the religious sphere, Vaisali stood for harmony, tolerance and understanding and we have to learn much from her in this respect. In the social sphere she stood for equality and fair play for all, irrespective of caste or sex. We in modern India have yet to achieve a good deal in this sphere. And above all, Vaisali stood for republican traditions and showed that as long as the citizens of a republic cultivate martial qualities, maintain their supremacy in trade and industry, follow high standards of integrity and decorum in their public and private life and work their republican constitution in the true democratic traditions, a republic will continue to prosper and make her own contribution to the march of human progress. Let ancient Vaisali be our beacon light and there is no doubt that it will enable independent Republican Bharata to make an all round progress in all the spheres of human life both here and hereafter. 10

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bhagavAna buddha aura vaizAlI bhikSu jagavIza kazyapa namo tassa bhagavato arahato sammAsambuddhassa . isa samAroha ke AyojakoM ko hama dhanyavAda diye binA nahIM raha sakate, jinake satprayAsoM se yaha Ayojana kiyA gayA hai jisase mujhe bhI bhagavAna tathAgata kI kRpAdhikAriNI bhUmi vaizAlI ke prati apanI zraddhAMjali arpita karane kA maukA milA hai| bhArata ke sAMskRtika itihAsa meM vaizAlI kA bar3A hI gauravapUrNa sthAna hai| nissaMdeha aisA bahuta kama sthAna milegA, jisako vaizAlI kI taraha aneka yugapravartaka mahApuruSoM ne bAra-bAra apanA caraNa-raja dekara pAvana banAyA ho / vaizAlI kA sAMskRtika mahatva dezakAla kI sImA ko lAMgha cukA hai / mujhe cIna meM bhI vaizAlI kI puNya smRti meM basAye gaye, vaizAlI nAmaka smRti nagara ko dekhane kA avasara milA hai, jisako cIna ke nivAsI, jo sudUra dezoM kI yAtrA nahIM kara sakate, vAstavika vaizAlI mAna kara, apanI zraddhAMjali arpita kiyA karate haiN| isase prakaTa hotA hai ki bhArata hI nahIM, varan bhArata se bAhara bhI, vaizAlI ke prati logoM ke hRdaya meM kitanI agAdha zraddhA rahatI hai| - bhagavAna buddha ke sAtha vaizAlI kA bar3A ghaniSTha sambandha rahA hai| yahAM ye kaI bAra Aye the, aura unake jIvana kI kucha vaisI mahattvapUrNa ghaTanAe~ yahA~ ghaTI thIM, jinakA bauddha sAhitya meM bar3A UMcA sthAna hai| yadyapi pAli sAhitya se isa bAta kA spaSTa saMketa nahIM milatA ki AlAra-kAlAma kA vaha Azrama kahAM thA, jahA~ kapilavastu se Akara bhagavAna ne apanI sAdhanA zurU kI thI; kintu, buddha-nirvANa ke lagabhaga tIna zatAbdI bAda ke eka saMskRta bauddha anya, 'lalitavistara' meM isa bAta kA ullekha milatA hai ki kapilavastu se bhagavAna pahale vaizAlI Aye jahAM unheM AlAra-kAlAma se bheMTa huI, jisake ASama meM unhoMne yogAbhyAsa Arambha kiyA thA, jisa kaThora sAdhanA meM unakA zarIra sUkha kara asthi-paMjara mAtra raha gayA thaa| bauddha sAhitya se vidita hotA hai ki janasaMkhyA meM vRddhi hone ke kAraNa tIna vAra isake nagara prAkAra ko bar3hAkara vizAla banAnA par3A thA, isaliye isakA nAma vaizAlI par3A / vaizAlI una dinoM Aja kI taraha vipanna, jarjara, aura ujAr3a nahIM thii| balki dhana-dhAnya se paripUrNa 1. sAtaveM vaizAlI mohatsava (apraila 18, 1951) ke avasara para diyA gayA adhyakSIya bhASaNa /

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bhagavAna buddha aura vaizAlI 75 eka samRddhizAlI nagarI thii| eka-eka ganyUti (eka kosa) kI dUrI para tIna prAkAra the| pahale prAkAra ke bhItara 7,000 vaise bhavana the jisake kalaza sone ke the| dUsare prAkAra ke bhItara 14,000 vaise makAna the, jinake kalaza cAMdI ke the, aura tIsare prAkAra ke bhItara 21,000 vaise ghara the, jinake gopura tAMbe ke the| isake alAve 7,707 prAsAda, 7,707 ArAma (udyAna gRha) aura 7,707 puSkaraNiyA~ thIM / isa prakAra yaha nagarI aneka catuSpadI meM vibhakta, gaganacumbI aTTAlikAoM se maMDita bar3e-bar3e pravezadvAroM se suzobhita, svarga ke samAna ramya, divya aura sundara thI / svayaM bhagavAn buddha ne apane jIvana ke antima dinoM meM yahA~ ke ramaNIya sthAnoM kA varNana bar3e hI mAmika zabdoM meM, apane priya ziSya Ananda ko sambodhita karate hue kiyA thA-"Ananda ! ramaNIya hai, vaizAlI ! ramaNIya hai, usakA udayana caitya, ramaNIya hai, usakA gautamaka caitya, ramaNIya hai, usakA saptAmraka caitya ramaNIya hai, usakA bahuputraka caitya, ramaNIya hai, usakA sArandada caity"| ye sabhI caitya vaizAlI ke deva sthAna the, jahAM bhagavAn barAbara vihAra karane jAyA karate the| buddha licchaviyoM kI jIvana-vyavasthA ke bar3e prazaMsaka the| yahIM ko gaNatAntrika zAsana paddhati ke anusAra unhoMne bauddha saMgha kA saMgaThana bhI kiyA thaa| mahAparinirvANa sUtra evaM saMyukta nikAya ke adhyayana se vidita hotA hai ki licchaviyoM ke sirpha sAmAjika niyama hI unheM priya nahIM the, balki unake vaiyaktika jIvana se bhI unako gaharI dilacaspI thI / unakA vilAsitArahita kaThora jIvana, unakI anuzAsanapriyatA, bar3e bUr3hoM ke prati unakI sammAnabhAvanA striyoM ke prati Adara kA bhAva, svecchAcAra yA bala prayoga kA tyAga, atithiyoM kI sevA, Apasa meM barAbara milanA-julanA, milajula kara bahumata dvArA kisI bAta kA nirNaya karanA aura usa nirNaya ko kAryAnvita karane meM sabakA paraspara sahayoga denA, buddha ko adhika priya thaa| eka bAra bhagavAn yoM hI Amravana meM vihAra kara rahe the, jaba licchavi loga unase milane gaye / dUra meM licchaviyoM ko Ate dekha kara bhagavAn ne apane ziSyoM se kahA "avalokana karo pariSad ko trAyastriMza deva-pariSad smjho"| buddha ke ina vAkyoM se yaha svayaM spaSTa ho jAtA hai ki yahAM ke nivAsiyoM ke prati unake hRdaya meM kitanA UMcA sthAna thaa| bhagavAna ke jIvana kA kucha antima dina bar3e hI mArmika DhaMga se isI vaizAlI meM vyatIta huA thaa| yahIM ke velugAma meM jaba ve apane jIvana ke antima varSoM ko bitA rahe the, unheM bar3I kar3I bImArI utpanna huI, bhArI maraNAnta pIr3A hone lgii| kintu yaha soca kara ki, mere lie yaha ucita nahIM hai ki maiM apane Apako binA kucha jatalAye, binA avalokana. kiye, nirvANa lAma karUM, usa vyAdhi ko vIrya se haTA kara prANa zakti ko dRr3hatApUrvaka dhAraNa kara liyA / taba dhIre-dhIre ve acche hue / bImArI se uThane ke bAda jaba eka dina vihAra kI chAyA meM baiThe the, usI samaya Ananda vahAM Aye aura Asana grahaNa karane ke bAda bhagavAna meM nivedana kiyA- "bhante ! merA zarIra zUnya ho gayA thA, mujhe na dizAeM sUjhatI thIM ta dharma kA ho bhAna hotA thA, kintu AzA thI ki bhagavAn binA kucha bhikSu saMgha ko kahe parinirvANa prApta nahIM kreNge|" Ananda ke isa prakAra prazna karane para bhagavAna ne kahA-"Ananda ! bhikSu

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Homage to Vaisali saMgha mujhase kyA cAhatA hai ? Ananda ! tathAgata ko jo upadeza karanA thA, kara diyA / aba dharma kA koI rahasya zeSa nahIM hai| maiM aba vRddha ho calA huuN| merI umra assI varSa kI hai| jisa taraha purAnI gAr3I bApa-bUMdha kara calatI hai aise hI Ananda ! tathAgata kA zarIra bhI bAMdhabUMdha kara cala rahA hai / isaliye Ananda ! Atma pradIpa bano aura apanI zaraNa jaao|" vahA~ se vihAra karate hue bhagavAna cApAla caitya aaye| Akara biche Asana para baiThe / Ananda bhI bhagavAn kA abhivAdana kara bagala meM baiTha gye| baiThane ke thor3I dera bAda Ananda se tathAgata ne kahA-"Ananda ! jinhoMne cAra RddhiyAM yogasiddhiyA~ sAdhe haiM, ve cAheM to kalpa bhara Thahara sakate haiM yA kalpa se bace kAla taka !" isa prakAra tIna bAra saMketa karane para jaba Ananda nahIM samajha sake, taba bhagavAna ne kahA-"Ananda ! jisako kAla samajhate ho".." isa para Ananda bhagavAna kA abhivAdana kara vahAM se thor3I dUra jAkara eka per3a ke nIce baiTha gaye / Ananda ke cale jAne ke thor3I dera bAda duSTa mAra vahA~ AyA, Akara eka ora khar3A hokara bhagavAn se prArthanA karane lgaa| mante ! yaha bhagavAna ke parinirvANa kA samaya hai / bhante ! bhagavAn yaha svIkAra kara cuke haiM ki jabataka hamAre zrAvaka dharmaghara, bahuzruta aura pUrNajJAnI nahIM ho jAte tabataka maiM parinirvANa prApta nahIM karUMgA / mante ! aba Apake zrAvaka isa yogyatA ko prApta kara cuke haiN| Apane asaMkhya manuSyoM kA uddhAra kara diyA hai| bhagavAn ko upadeza dete bahuta dina ho gye| yaha nirvANa kA samaya hai / aba zIghra nirvANa lAbha kreN| isa prakAra mAra ke tIna bAra Agraha karane para bhagavAn ne bAlU ke kucha kaNa apane nAkhUna para rakha kara, mAra se pUchA-"mAra! mere nakha para ke kaNa pRthvI para ke kaNoM ke barAbara haiM yA nahIM ?" isa para mAra ne kahA, nakha para ke kaNa se pRthvI bhara ke dhUli-kaNoM kI saMkhyA kahIM adhika hai| isa para bhagavAna ne kahA jina logoM kI rakSA kI gayI hai unakI saMkhyA nakha para ke kaNa ke barAbara hai, aura jo bAkI haiM, unakI saMkhyA pRthvI bhara ke dhUmi-kaNoM ke samAna asaMkhya hai / to bhI mAra Aja se tIna mAsa bAda maiM nirvANa prApta kruuNgaa| aisA kaha kara bhagavAn ne smRti saMprajanya ke sAtha apanA Ayu saMskAra chor3a diyaa| - isI samaya dhyAnAvasthita Ananda ko eka svapna dikhAI par3A ki eka bar3A bhArI vRkSa, visakI galeM mora pattiyAM bahuta dUra taka phailI huI haiM, aura khUba saghana chAyA kara rahI hai, akasmAt eka bhayaMkara bhUcAla AyA aura vaha vRkSa aikhA ukhar3a gayA ki usa sthAna para usakA koI cihna bhI zeSa nahIM rhaa| Ananda kA, isa spaNa se, hRlya atyanta bhayabhIta ho uThA / mAnanda vahAM se bhagavAn ke samakSa bhAye aura isakA kAraNa puuchaa| bhagavAn ne isa svapna ke ATha kAraNa batAye jisameM eka yaha bhI, jaba kisI mahApuruSa kA mahAnirvANa hone vAlA rahatA hai, taba aisA svapna dikhAI par3atA hai| vAnanda ne bhagavAn kA nirvANa-kAla samIpa jAna kara unase kucha dina aura Thaharane ke lie prArthanA kii| kintu bhagavAn ne kahA-"vAnanda ! isameM tumhArA hI aparAdha hai kyoMki tIna bAra saMketa karane para bhI mAra ke prabhAva meM Ane ke kAraNa tuma nahIM samajha ske| isalie aba Agraha kA samaya nahIM rhaa| Ananda ! tumase maiMne pahale hI kaha diyA hai ki sabhI priya bastuSoM se viyoga avazyambhASI hai| saMsAra meM jo bhI

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bhagavAna buddha aura vaizAlI 77 utpanna huA hai usakA eka dina vinAza nizcita hai / isalie Ananda ! zoka mata kara / Aja se tIna mAsa bAda hamArA nirvANa hogaa| buddha ne yaha ghoSaNA isI vaizAlI nagara ke cApAla caitya meM, IsA se 423 I0 pUrva mAgha mAsa kI pUrNimA ko kI thii| isa prakAra apane nirvANa kA samaya nikaTa jAna kara, bhagavAna vaizAlI se vidAI lene lage / cApAla catya se ve mahAvana ke kUTAgAra bihAra meM Aye / vahA~ bhikSuoM ko bulAkara upadeza diyaa| phira antima bhikSATana ke lie apanA piNDapAtra lekara nagara meM praveza kiyA aura sAre nagara meM ghUmakara pazcimI dvAra se bAhara nikle| bAhara nikala kara eka bAra apane sAre zarIra ko hAthI kI taraha ghumA kara, snehapUrNa A~khoM se vaizAlI kI ora dekhate hue, Ananda se kahA- "Ananda ! tathAgata kA yaha antima vaizAlI darzana hai / buddha ke isa karuNApUrNa vAkya se prakaTa hotA hai ki unake hRdaya meM, isa bhUmi ke prati kaise bhAva the| idhara vaizAlI ke licchaviyoM ne jaba sunA ki bhagavAn aba sadA ke lie vaizAlI se jA rahe haiM, taba zokAkula hokara ve loga bhI unake pIche-pIche cale / bhagavAn ne jaba unheM apane pIche-pIche calate dekhA, taba unase vApasa lauTane kA Agraha karane lage / kintu bAra-bAra Agraha karane para bhI jaba ve loga vApasa nahIM lauTa sake taba bhagavAn ne apanI AdhyAtmika zakti dvArA eka nadI paidA kara dI, jisakI dhArA bar3I tIvra aura kinAre atyanta bhavAvaha the| licchavi loga isa nadI ko kisI prakAra pAra nahIM kara sakane ke kAraNa ruka to gaye kintu unakA zoka aura bar3ha gyaa| aura ve loga cupacApa kinAre para khar3e hokara bhagavAna kI ora dekhane lge| isa karuNApUrNa dazya ko dekha kara, usa dayAmati kA ya bhI kSaNa bhara ke lie mamatA se AkrAnta ho gyaa| aura anta meM apanI smati AzIrvAda aura prema ke pratIkasvarUpa apanA pavitra mikSApAtra kinAre rakha kara kuzInagara kI aura cala pdd'e| ina ghaTanAoM se yaha spaSTa ho jAtA hai ki bhagavAna buddha ke sAtha vaizAlI kA kitanA ghaniSTha sambandha thA, buddha ke prati yahA~ ke nivAsiyoM ke hRdaya meM kitanI agAdha zraddhA thI, aura bhagavAn ko isa bhUmi se kitanA adhika sneha thaa|| Apane apane samAroha meM mujhe AmaMtrita kara bhagavAn tathAgata kI isa priya bhUmi ke prati apanI zraddhAMjali arpita karane kA maukA diyA, isalie maiM ApalogoM kA anugRhIta huuN| aura eka bAra phira ApalogoM ko hRdaya se dhanyavAda karatA huuN|

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VAISALI AND THE IDEAL OF UNIVERSAL BROTHERHOOD* K. M. MUNSHI LL. B., D. LITT. I ap: very glad to have been able to visit Vaigali on this occasion, for, Vaisali has historic and sacred associations, not only for India or Asia, but for the whole world. I congratulate those who organised this festival. Such festivals are the symbol and manifestation of the historic greatness of our land; they foster legitimate national pride in the heroism, learning and picty of our ancestors. Without it national greatness is unthinkable. In order to be great, a nation bas to think and feel in terms of its historic achievements. We, as a race, have been a grateful race; it is now for us, as a free dation, to keep alive memories which like the waters of life, replenish the youth of a people from generation to generation. In very recent times, Somnath has risen again. The memories of Chitore, I am sure, will be revived and so will those of Pratapgarh, where Shivaji raised the standard of resurgent India. You have, however, been early in the field. You have revived in men's mind what Vaigali was, and what we owe to it. Vaisali was famed for power, learning and beauty from the earliest times. Ramayana calls it the best of towns'; Visnu Purana refers to it with admiration. Possibly, it fell within the kingdom of Janaka Videha and echoed to the sweet laughter of Sita in her younger days. Twenty-five hundred years ago, it was "the city of gods", happy, proud and prosperous; with abundant food and crowded with people, * Presidential address at the eighth Vatikali Festival (April 6, 1952).

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70 Vaisali and the Ideal of Universal Brotherhood many and various; adorned with storeyed mapsions, towered palaces, noble gardens, groves and lotus ponds. Before the dawn of Indian history in the seventh century before Christ, Vaisali was already a centre of power. It even invaded Magadba when its ruler Bimbisara, was laying the foundation of an empire. Friendship, however, was established, and Chellana, daughter of the Licchavi chief, Cetaka of Vaisali, the maternal uncle of Mahavira, became the queen of Magadha. Bimbisara was murdered by his son Ajatasatru, who also embarked upon a career of conquest. Eastern India was then dominated by a confederate power of eighteen republics, of which the Vrijjian (Vajjian) confederacy was the most prominent; and even among Vrijjians, Licchavis were the most powerful. The Vrijjians were at the zenith of their power, headed by the powerful Cetaka of the Licchavis; they were allied to the kingdom of Kagi and Kosala; and Vaisali, then like Athens in Greece, was the republican metropolis of Eastern India. The old rivalry between Vaisali and Magadba flared up; and Ajatasatru decided to destroy Vaisali. A long war followed. Even Buddha, who stood detached and superior to the world, came to Vaisali to advise its leaders. Buddha's famous advice contains a warning to all republics. He warned Vaigali of the dangers which lurk in all republican states disunion, disrespect for tradition and elders, love for swift sweeping changes. Vaigali fell, for it heeded not the advice of Buddha. The realistic Kautily', who knew more than any political thinker in any age, the secret of strength, tells us of all the devices by which a republic can be destroyed. Even the Santi Parva of the Mahabharata, which favours democratic states, indicates that if a republic has to survive, the elders should be respected; secrecy of council should be maintained; internal danger should be chiefly guarded against. A republic can be torn asunder by creating internal dissensions or corruption. And how many democratic states in modern times have fallen or have been undermined by the same vice ! <Page #121
80 Homage to Vaisali basis for his operations; Buddha prophesied that it would be the chief city of Aryavarta; and so it grew-grew into Pataliputra, the capital of India, for well nigh eight hundred years, the centre of its imperial unity. For over eight years the war was fought. Vaisali suffered, was torn by disunion; its democrats argued incessantly; they could keep no secrets. Ultimately Vaisali fell. Ajatasatru obtained mastery of Eastern India. Magadha was placed on the path of all-Indian conquest. Though Vaisali was included in Magadba, it continued to be a powerful city. Eight hundred years later, Chandragupta, the founder of the Gupta empire, takes pride in marrying the daughter of the Licchavis, and his son Samudragupta, the great conqueror, throughout life took pride in being a daughter's son of Vaisali's proud race. Over a thousand years, Vaisali was a mighty city. II Vaisali was not merely the home of wealth, power and beauty; it was also rich in learning and high aspirations. Here in Kundagrama, a suburb of Vaisali, was born Vardhamana Mahavira, the founder of Jainism; be spent twelve rainy seasons of his ascetic life here. The dust of Vaisali was also hallowed by the footprints of Buddha, Early in life he lived here, practising austerities in the asrama of Alara Kalama, a sage. Many of his Immortal discourses were delivered in its mango-groves or in the adjoining Mahavana ("Great Forest). Buddha and Mabavira have been beacon lights to struggling humanity for twenty-five hundred years. They had something which we all have but they had it in an ample measure, ampler than has been given to the best of us. Why are their lives a message to every age? Why have these two become symbols of men's redemption ? Mabavira was the son of Siddbartha, a wealthy nobleman of Vaisali, the head of the republican tribe of the Jnatss. His mother, Trigala, was the sister of Vaisali's chief Cetaka, related even to the powerful Bimbisara of Magadha. He was married, bad a daughter, and lived a householder's life till he was thirty. Then a flame of mighty aspiration rose in him till he was consumed by it. Similarly, Buddha was the crown-prince of Kapilavastu, loved for his heauty, admired for his virtues. He also had a wife and a son and the prospect of kingship. He too, was caught up in the flame of a mighty aspiration, and, like Amrapali, millions in succeeding generations bave lighted the fires of their little aspirations from this flame.

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Vaisali and the Ideal of Universal Brotherhood Amrapali was the daughter of a wealthy merchant of Vaisali, divinely beautiful and wonderfully accomplished. Even princes sought her hand. But she was a problem for the Licchavis. They, ultimately solved the problem in a curious way: she was too precious 'a jewel among women' and could not be the object of a monopoly. She becane a hetaera, as Aspasia was in Periclean Greece. Even Bimbisara the conqueror was drawn into hostile Vaisali by her beauty, charm and reputation. He fell in love with her. This Amrapali, rich and beautiful, mistress of a mighty king, who had everything that a woman can desire, gave up all. She was consumed by the flame of aspiration which Buddha embodied. The Licchavis asked her to give up the privilege of serving food to Buddha for a hundred thousand coins. "Masters mine", she said, "were you to offer me even all Vaisali and her vast territories, I would not give up this privilege". What was the flame of aspriation which led Mahavira to attain kaivalya and Buddha to attain nirvang? Why was the lure of this aspiration mightier by far than power, glory, riches and happiness? Because, men in all lands and ages have found self-fulfilment only in being consumed by this aspiration which leads one to realise oneself. This fundamental aspiration is what distinguishes men from animals. Animal needs, material comforts, the temptation and attachments of life are as nothing before the irresistible power of this flame in the hearts of men. When it rises sky-high, intense and pure and creative, it breaks the limitations of the human ego and soars higher towards the deeper and wider consciousness which embraces all men and animals, all life, creation itself. Here in Vaisali let us try to capture, though for a moment, the warmth of this flaming aspiration; let us seek light, freedom and love and self-realisation. We too have the spirit, also aspiration and the spirit from which it rises; only our aspirations are weak, feeble, trembling, neglected in our lopsided concentration on physical sciences, overwhelmed by materialism. The message of these Masters is that the spirit from which the aspiration rises can transform our minds, make them universal, widen our sense of life, establish living oneness with existence itself. You may call it My-mindedness', God-consciousness after Gita, jivadaya--unity with all life-after Mahavira, or karuna--compassion-after Buddha; in essence it is the sense of oneness with existence itself, beautifully expressed in the Gita as "seeing all in Me and Me in all". These Masters attained one 12

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82 Homage to Vaisali world-consciousness, not through United Nations, nor by arms, nor by press propaganda, but by the sweeping embrace of their universalised consciousness which through the strength of their aspiration burst the bounds of their narrow self. III Twenty-five hundred years have gone, still our vision is just as restricted as ever, narrow, suicidal. The voices of Sri Krsna, Buddha, Mabavira, Christ reach us through the corridor of time, but have we developed the sense of oneness in India, leave aside the world? The castes, the Brahmanas, the Ksatriyas, the Vaisyas, the Sudras, have a different distinct sense of identity, so bave Biharis and Bengalis, Gujratis and Maratbas, Tamilians and Telugus, Hindus and Muslims. We have one government; we have one nationality; we have one basic culture; we have in a way the unity of language inspired by Sanskrit; our ways of life are fundamentally the same; our philosophy of life is dominated by the self-same past. The best amongst us find self-fulfilment only by living up to the idea for which our Masters stood. Our men, cattle and trees form an indissoluble organism of life. And yet the bulk of us have failed to develop that living, burning sense of oneness with all things Indian. And this in spite of our knowledge that if we do not evolve this sense of oneness, all in India and India in all', we will lose freedom. With freedom gone, India will lose her soul. With her soul gone, India will die. In the same way, in spite of incessant appeals to develop world consciousness, have we developed that sense of oneness with the whole world? We talk of the United Nations Organisation; we talk of the One World Movement; we talk of the message of the UNESCO; but in our heart of hearts our narrow selves are parted from one another. We emphasise the frontiers which divide men and men, and nations and nations. The fact is that the fundamental aspiration has been tragically isolated from individual life, and the individual life from the life of the organism. We keep the aspiration alive by worship and prayer and festival; we do not allow it to transform the mind, the body or behaviour; little is done to transform the life of our collective organism. The aspiration of light, freedom, love expressed in a sense of oneness, by the very nature of our outlook, is just smothered; men and nations and classes hate one another in a pursuit of material welfare. Our ordinary vision is woefully restricted; it is arrow, suicidal. Men deny the spirit, and assert material life. Some deny material life

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Vaisali and the Ideal of Universal Brotherhood 83 and assert the spirit. Many more still are just frauds; they deal with the spirit and the material life as things apart. This is at the root of the world's tragic failure. We have to learn the true philosophy of life. The spirit of man is rooted in the mind. The mind is rooted in body: the body in material life. This life is again rooted in the organisni of life made of the tree, the animal, the man. The living organism is rooted in the sunshine and soil, the rivers and the mountains and the climatic conditions of our land. The collective welfare, material, economic, social, political, moral and spiritual welfare, make for the health of this organism. Of them all, spiritual welfare is the most potent; for by the sense of oneness which it creates, is the organism bound, maintained and vitalised. There is yet a wider organism of life, we call it the world. It is a living organism though we know it not. It consists of a single organism of life, one world, dependent on the physical determinants of the globe. The life of the globe in its turn is a part of the large, wider life of the universe which has an organism of its own, physical, moral and spiritual. We are but the tiniest of its tiny fragments. But underlying the whole universal organism is the Spirit unfolding itself through graded sta zes to flower as the fundamental aspiration in Man. We must move out of our Darrow, egoistic self to a vast foundation which reaches out to a collective consciousness of oneness, with the whole of India; from India to the one world; from one world to all existencenot in thought, not in aspiration, but by the aspiration transforming step by step the ways of individual life and the life of the organism. We must see and feel more and more of life, not only as one with ourselves, but one with universal consciousness. We must see, not in theory, not in belief, but in feeling and living, all in ourselves and all in God; all in Him and Him in all'. Then we will have one India, one world, a new era, and a dawn of full life. And then only will the Masters who once trode the dust of Vaigali have lived, but not in vain. T PURPOMON

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vaizAlI-videha' dharma aura vidyA kA tIrtha paM0 sukhalAlajo saMghavI upasthita sajjano, __jaba se vaizAlI saMgha kI pravRttiyoM ke bAre meM thor3A bahuta jAnatA rahA hU~ tabhI se usake prati merA sadbhAva uttarottara bar3hatA rahA hai / yaha sadbhAva Akhira mujhe yahA~ le lAyA hai / maiMne socakara yahI taya kiyA ki agara saMgha ke prati sadbhAva prakaTa karanA ho to mere lie saMtoSaprada mArga yahI hai ki maiM apane jIvana meM adhika bAra nahIM to kama-se-kama eka bAra, unakI pravRttiyoM meM sIdhA bhAga luuN| saMgha ke saMcAlakoM ke prati Adara va kRtajJatA darzAne kA bhI sIdhA mArga yahI hai| mAnava mAtra kA tIrtha dIpaMtapasvI mahAvIra kI janma-bhUmi aura tathAgata buddha ko upadezabhUmi hone ke kAraNa vaizAlo videha kA pradhAna nagara rahA hai; yaha kevala jainoM aura bauddhoM kA hI nahIM, para mAnavajAti kA eka tIrtha bana gayA hai| ukta donoM zramaNavIroM ne karuNA tathA maitrI kI jo virAsata apane-apane tatkAlIna saMghoM ke dvArA mAnava-jAti ko dI thI usIkA kAlakrama se bhArata aura bhArata ke bAhara itanA vikAsa huA hai ki Aja kA koI bhI mAnavatAvAdI vaizAlI ke itihAsa ke prati udAsIna raha nahIM sktaa| mAnavajIvana meM saMbaMdha to aneka haiM, parantu cAra saMbaMdha aise haiM jo dhyAna khIMcate haiMrAjakIya, sAmAjika, dhArmika aura vidyaavissyk| inameM se pahale do sthira nahIM / do mitra narapati yA do mitra rAjya kabhI mitratA meM sthira nhiiN| do paraspara ke zatru bhI acAnaka hI mitra bana jAte haiM, itanA hI nahIM zAsita zAsaka bana jAtA hai aura zAsaka 1. nauveM vaizAlI mahotsava (mArca 28, 1953) ke avasara para diyA gayA adhyakSIya bhASaNa /

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vaizAlI-videha .85 zAsita / sAmAjika saMbaMdha kitanA hI nikaTa kA aura rakta kA ho tathApi yaha sthAyI nhiiN| hama do cAra pIr3hI dUra ke sambandhiyoM ko akasara bilkula bhUla jAte haiN| yadi sambandhiyoM ke bIca sthAna kI dUrI huI yA AnA-jAnA na rahA taba to bahudhA eka kuTumba ke vyakti bhI pArasparika saMbaMdha ko bhUla jAte haiN| parantu dharma aura vidyA ke saMbaMdha kI bAta nirAlI hai| kisI eka dharma kA anugAmI bhASA, jAti, deza, Adi bAtoM meM usI dharma ke dUsare anugAmiyoM se bilkula hI judA ho taba bhI unake bIca dharma kA tAMtA aisA hotA hai mAno ve eka hI kuTumba ke hoN| cIna, tibbata jaise dUravartI dezoM kA bauddha jaba silona, barmA Adi ke bauddhoM se milegA taba vaha AtmIyatA kA anubhava kregaa| bhArata meM janmA aura palA musalamAna makkA-madInA ke musalamAna araboM se ghaniSThatA maanegaa| yaha sthiti saba dharmoM kI akasara dekhI jAtI hai| gujarAta, rAjasthAna, dUra dakSiNa karNATaka Adi ke jaina kitanI hI bAtoM meM bhinna kyoM na hoM para ve saba bhagavAn mahAvIra ke dharmAnuyAyI ke nAte apane meM pUrNa ekatA kA anubhava karate haiN| bhagavAna mahAvIra ke ahiMsApradhAna dharma kA poSaNa, pracAra vaizAlI aura videha meM hI mukhyatayA huA hai| jaise cInI, barmI Adi bauddha, sAranAtha, gayA Adi ko apanA hI sthAna samajhate haiM, vaise hI dUra ke jaina mahAvIra ke janmasthAna vaizAlI ko bhI mukhya dharma sthAna samajhate haiM aura mahAvIra ke dharmAnugAmI hone ke nAte vaizAlI meM aura vaise ho anya tIrthoM meM milate haiN| unake lie bihAra aura khAsakara vaizAlI makkA yA jeruselama hai| yaha dhArmika saMbaMdha sthAyI hotA hai| kAla ke aneka thaper3e bhI ise kSINa kara nahIM sake haiM aura na kabhI kSINa kara skeNge| balki jaise-jaise ahiMsA kI samajha aura usakA pracAra bar3hatA jAyagA vaisevaise jJAtRputra mahAvIra kI yaha janmabhUmi vizeSa aura vizeSa tIrtha rUpa banatI jaaygii| hama loga pUrva ke nivAsI haiM / sokreTisa, pleTo, erisToTela Adi pazcima ke nivaasii| vuddha, mahAvIra, kaNAda, akSapAda, zaMkara, vAcaspati Adi bhArata ke sapUta haiM, jinakA yuropa, amerIkA Adi dezoM se koI vAstA nhiiN| phira bhI pazcima aura pUrva ke saMbaMdha ko kabhI kSINa na hone denevAlA tattva kauna hai aisA koI prazna kare to isakA jabAba eka hI hai ki vaha tattva hai vidyA kaa| jude-jude dharmavAle bhI vidyA ke nAte eka ho jAte haiN| lar3AI, Arthika khIMcAtAnI, matAndhatA Adi aneka vighAtaka AsurI tattva Ate haiM to bhI vidyA hI aisI cIja hai jo saba judAioM meM bhI manuSya-manuSya ko eka dUsare ke prati AdarazIla banAtI hai| agara vidyA kA sambandha aisA ujjvala aura sthira hai to kahanA hogA ki vidyA ke nAte bhI vaizAlIvideha aura bihAra sabako eka sUtra meM pirovegA kyoMki vaha vidyA kA bhI tIrtha hai| .. mahAtmA gAMdhIjI ne ahiMsA kI sAdhanA zurU to kI dakSiNa aphrIkA meM, para usa anokhe RSi-zastra kA sIdhA prayoga unhoMne pahale pahala bhArata meM zurU kiyA, isI videha kSetra meN| prajA kI antazcetanA meM jo ahiMsA ko virAsata suSupta par3I thI, vaha gAMdhIjI kI eka mauna pukAra se jaga uThI aura kevala bhArata kA hI nahIM para duniyA bhara kA dhyAna dekhate-dekhate campArana, bihAra kI ora AkRSTa huaa| aura mahAvIra tathA buddha ke samaya meM jo camatkAra isa viMdeha meM hue the vahI gAMdhIjI ke kAraNa bhI dekhane meM aaye| jaise aneka kSatriya

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86 Homage to Vaisali putra, gRhapati putra aura brAhmaNa putra tathA putriyAM buddha mahAvIra ke pIche pAgala hokara nikala paDe the vaise hI kaI adhyApaka, vakIla, jamIMdAra aura anya samajhavAra strI-puruSa gAMdhIjI ke prabhAva meM aaye| jaise usa purAne yuga meM karuNA tathA maitrI kA sArvatrika pracAra karane ke lie saMgha bane the vaise hI satyAgraha ko sArvatrika banAne ke gAMdhIjI ke svapna meM sIdhA sAtha denevAloM kA eka bar3A saMgha banA jisameM vaizAlI-videha yA bihAra ke sapUtoM kA sAtha bahuta mahattva rakhatA hai| isIse maiM navayugIna dRSTi se bhI isa sthAna ko dharma tathA vidyA kA tIrtha samajhatA huuN| aura isI bhAvanA se maiM saba kucha socatA huuN| . maiM kAzI meM adhyayana karate samaya Aja se 46 varSa pahale sahAdhyAyioM aura jaina sAdhuoM ke sAtha paidala calate-calate usa kSatriyakuNDa meM bhI yAtrA kI dRSTi se AyA thA jise Ajakala jaina loga mahAvIra ko janmabhUmi samajha kara vahAM yAtrA ke liye Ate haiM aura jahAM lakkhIsarAya jaMkzana se jAyA jAtA hai| yaha merI bihAra kI sarva prathama dharmayAtrA thii| isake bAda arthAt karIba 43 varSa pUrva maiM mithilA-videha meM aneka bAra par3hane gayA aura kaI sthAnoM meM kaI bAra ThaharA bhii| yaha merI videha kI vidyAyAtrA thii| usa yuga aura isa yuga ke bIca bar3A antara ho gayA hai| aneka sAdhana maujUda rahane para bhI usa samaya jo bAteM mujhe jJAta na thI vaha thor3e bahuta pramANa meM jJAta huI haiM aura jo bhAvanA sAmpradAyika dAyare ke kAraNa usa samaya astitva meM thI Aja usakA anubhava kara rahA huuN| aba to maiM spaSTa rUpa se samajha sakA hU~ ki mahAvIra kI janmabhUmi na to vaha licchuAr3a yA parvatIya kSatriyakuNDa hai aura na nAlandA ke nikaTa kuNDalagrAma hI / Aja ke basAr3ha kI khudAI meM se itane adhika pramANa upalabdha hue haiM aura ina pramANoM kA jaina bauddha paramparA ke prAcIna zAstroM ke ullekhoM ke sAtha itanA adhika mela baiThatA hai tathA phAhiyAna enasAMga jaise pratyakSadarzI yAtriyoM ke vRttAntoM ke sAtha itanA adhika saMvAda hotA hai ki yaha saba dekhakara mujhako usa samaya ke apane ajJAna para haMsI hI nahIM tarasa bhI AtI hai| aura sAtha-hI-sAtha satya kI jAnakArI se asAdhAraNa khuzI bhI hotI hai| vaha satya hai ki basAr3ha ke kSetra meM jo bAsukuNDa nAmaka sthAna hai vahI sacamuca kSatriyakuNDa hai| vibhinna paramparAoM kI ekatA . bhArata meM aneka dharma paramparAeM rahI haiM / brAhmaNa paramparA mukhyatayA vaidika hai jisakI kaI zAkhAeM haiN| zramaNa paramparA kI bhI jaina, bauddha, AjIvaka, prAcIna sAMkhyayoga Adi kaI zAkhAeM haiM / ina saba paramparAoM ke zAstra meM, guruvarga aura saMgha meM, AcAra-vicAra meM; utthAnapatana aura vikAsa-hrAsa meM itanI adhika aitihAsika bhinnatA hai ki usa-usa paramparA meM janmA va palA huA aura usa-usa paramparA ke saMskAra se saMskRta huA koI bhI vyakti sAmAnya rUpa se una saba paramparAoM ke antastala meM jo vAstavika ekatA hai use samajha nahIM paataa| sAmAnya vyakti hamezA bhedapoSaka sthUla staroM meM hI phaMsA rahatA hai para tattvaciMtaka aura puruSArthI vyakti jaise-jaise gaharAI se nirbhayatApUrvaka socatA hai vaise-vaise usako Antarika satya kI ekatA pratIta hone lagatI hai aura bhASA, AcAra, saMskAra Adi saba bheda usakI pratIti meM bAdhA nahIM

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vaizAlI-videha 87 DAla sakate / mAnava cetanA Akhira mAnava-cetanA hI hai, pazucetanA nhiiN| jaise-jaise Upara se AvaraNa haTate jAte haiM vaise-vaise vaha adhikAdhika satya kA darzana kara pAtI hai / hama sAmpradAyika dRSTi se mahAvIra ko alaga, buddha ko alaga aura upaniSad ke RSiyoM ko alaga samajhate haiM, para agara gaharAI se dekheM to una sabake maulika satya meM zabdabheda ke sivA aura bheda na paayeNge| mahAvIra mukhyatayA ahiMsA kI paribhASA meM saba bAteM samajhAte haiM to buddha tRSNAtyAga aura maitrI kI paribhASA meM apanA saMdeza dete haiM / upaniSad ke RSi avidyA yA ajJAna nivAraNa kI dRSTi se cintana upasthita karate haiN| ye saba hI satya ke pratipAdana kI judI-judI rItiyA~ haiM; judI-judI bhASAeM haiN| ahiMsA taba taka siddha ho hI nahIM sakatI jaba taka tRSNA ho / tRSNAtyAga kA dUsarA nAma hI to ahiMsA hai| ajJAna kI vAstavika nivRtti binA hue na to ahiMsA siddha ho sakatI hai aura na tRSNA kA tyAga hI saMbhava hai| dharmaparamparA koI bhI kyoM na ho, agara vaha sacamuca dharmapamparA hai to usakA mUla tatva anya vaisI dharmaparamparAoM se judA ho hI nahIM sktaa| mUla tattva kI judAI kA artha hogA ki satya eka nahIM / para pahuMce hue sabhI RSiyoM ne kahA hai ki sabake AviSkAra anekadhA ho sakate haiM para satya to akhaNDita eka hI hai| maiM apane chappana varSa ke thor3e bahuta adhyayana cintana se isI natIje para pahuMcA hU~ ki panthabheda kitanA hI kyoM na ho para usake mUla meM eka hI satya rahatA hai / Aja maiM isI bhAvanA se mahAvIra kI janmajayantI ke sthUla mahotsava meM bhAga le rahA huuN| merI dRSTi meM mahAvIra jayantI kA artha hai unakI ahiMsAsiddhi kI jayantI / aura ahiMsAsiddhi kI jayantI meM anyAnya mahApuruSoM kI sadguNasiddhi apane Apa samA jAtI hai| agara vaizAlI ke AMgana meM khar3e hokara hama loga isa vyApaka bhAvanA kI pratIti na kara sakeM to hamArA jayantI utsava naye yuga kI naI mAMga ko kabhI siddha nahIM kara sktaa| rAjyasaMgha aura dharmasaMgha vaizAlI abhinandana grantha tathA judI-judI patrikAoM ke dvArA vaizAlI kA paurANika aura aitihAsika paricaya itanA adhika mila jAtA hai ki isameM vRddhi karane jitanI naI sAmagrI abhI nahIM hai| bhagavAna mahAvIra kI jIvanI bhI usa abhinandana grantha meM saMkSepa se AI hai| yahAM mujhako aisI kucha bAteM kahanI haiM jo vaise mahAtmAoM kI jIvanI se phalita haiM aura jo hameM isa yuga meM turanta kAma kI bhI haiM / mahAvIra ke samaya meM vaizAlI ke aura dUsare bhI gaNarAjya the jo tatkAlIna prajAsattAka rAjya hI the para una gaNarAjyoM ko saMghadRSTi apane taka hI sImita thii| isI taraha se usa samaya ke jaina, bauddha, AjIvaka Adi aneka dharmasaMgha bhI the jinakI saMghadRSTi bhI apane apane taka hI sImita tho / purAne gaNarAjyoM kI saMghadRSTi kA vikAsa bhAratavyApI naye saMgharAjyarUpa meM huA hai jo eka prakAra se ahiMsA kA hI rAjakIya vikAsa hai / aba isake sAtha purAne dharmasaMgha tamI mela khA sakate haiM yA vikAsa kara sakate haiM jaba una dharmasaMghoM meM bhI mAnavatAvAdI saMghadRSTi kA nirmANa ho aura tadananusAra sabhI dharmasaMgha apanA-apanA vidhAna badalakara eka lakSyagAmI hoM / yaha ho nahIM sakatA ki bhArata kA rAjyataMtra to vyApaka rUpa se cale aura panthoM ke dharmasaMgha purAne Dharre para cleN| Akhira ko

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88 Homage to Vqisali rAjyasaMgha aura dharmasaMgha donoM kA pravRttikSetra to puka akhaNDa bhArata hI hai| aisI sthiti meM agara saMgharAjya ko ThIka taraha se vikAsa karanA hai aura janakalyANa meM bhAga lenA hai to dharmasaMgha ke puraskartAoM ko bhI vyApaka dRSTi se socanA hogA / agara ve aisA na kareM to apane apane dharmasaMgha ko pratiSThita va jIvita rakha nahIM sakate yA bhArata ke saMgharAjya ko bhI jIvita rahane na deMge / isalie hameM purAne gaNarAjya kI saMghadRSTi tathA panthoM kI saMghadRSTi kA isa yuga meM aisA sAmaJjasya karanA hogA ki dharmasaMgha bhI vikAsa ke sAtha jIvita raha sake aura bhArata kA saMgharAjya bhI sthira raha sake / bhAratIya saMgharAjya kA vidhAna asAmpradAyika hai isakA artha yahI hai ki saMgharAjya kisI eka dharma meM baddha nahIM hai / isameM laghumatI bahumatI sabhI choTe-bar3e dharmapantha samAna bhAva se apanA-apanA vikAsa kara sakate haiM / jaba saMgharAjya kI nIti itanI udAra hai taba hareka dharma paramparA kA kartavya apane Apa sunizcata ho jAtA hai ki pratyeka dharma paramparA samagra janahita kI dRSTi se saMgharAjya ko saba taraha se dRr3ha banAne kA khyAla rakhe aura prayatna kre| koI bhI laghu yA bahumatI dharma-paramparA aisA na soce aura na aisA kArya kare ki jisase rAjya kI kendrIya zakti yA prAntika zaktiyAM nibala hoM / yaha tabhI saMbhava hai jaba ki pratyeka dharma paramparA ke jabAbadeha samajhadAra tyAgI yA gRhastha anuyAyI apanI dRSTi ko vyApaka banAveM aura kevala saMkucita dRSTi se apanI paramparA kA hI vicAra na kreN| dharma paramparAoM kA purAnA itihAsa hameM yahI sikhAtA hai / gaNataMtra, rAjataMtra ye sabhI Apasa-Apasa meM lar3akara aMta meM aise dharAzAyI ho gaye ki jisase videziyoM ko bhArata para zAsana karane kA maukA milaa| gAMdhI jI kI ahiMsA dRSTi ne usa truTi ko dUra karane kA prayatna kiyA aura anta meM 27 prAntIya ghaTaka rAjyoM kA eka kendrIya saMgharAjya kAyama humA jisameM sabhI prAntIya logoM kA hita surakSita rahe aura bAhara ke bhaya sthAnoM se bhI bacA jA sake / aba dharma paramparAoM ko bhI ahiMsA, maitrI yA brahma bhAvanA ke AdhAra para aisA dhArmika vAtAvaraNa banAnA hogA ki jisameM koI eka paramparA anya paramparAoM ke saMkaTa ko apanA saMkaTa samajhe aura usake nivAraNa ke liye vaisA hI prayatna kare jaisA apane para Aye saMkaTa ke nivAraNa ke lie / hama itihAsa se jAnate haiM ki pahale aisA nahIM huaa| phalataH kabhI eka to kamI dUsarI paramparA bAharI AkramaNoM kA zikAra banI aura kama jyAdA rUpa meM sabhI dharma: paramparAoM kI sAMskRtika aura vidyA saMpatti ko sahanA pdd'aa| somanAtha, rudra mahAlaya aura ujjayinI kA mahAkAla tathA kAzI Adi ke vaiSNava, zaiva Adi dhAma ityAdi para jaba saMkaTa Aye taba agara anya paramparAoM ne prANArpaNa se pUrA sAtha diyA hotA to ve dhAma baca jAte / nahIM bhI bacate to saba paramparAoM kI ekatA ne virodhiyoM kA hausalA jarUra DholA kiyA hotA / sAranAtha, nAlandA, udantapurI, vikramazilA Adi ke vidyAvihAroM ko bakhtiyAra khilajI kabhI dhvasta kara nahIM pAtA agara usa samaya bauddhatara paramparAyeM bhI usa Aphata ko apanI samajhatIM / pATana, tAraMgA sAMcora, Abu, jhAlora Adi ke zilpasthApatyapradhAna jaina maMdira bhI kabhI naSTa nahIM hote| aba samaya badala gayA aura hameM purAnI truTiyoM se sabaka sIkhanA hogaa|

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vaizAlI-videha 89 ... sAMskRtika aura dhArmika sthAnoM ke sAtha-sAtha aneka jJAnabhaNDAra bhI naSTa hue| hamArI dharma-paramparaoM kI purAnI dRSTi badalanI ho to hameM nIce likhe anusAra kArya karanA hogaa| (1) pratyeka dharmaparamparA ko dUsarI dharma-paramparAoM kA utanA hI Adara karanA jitanA vaha apane bAre meM cAhatI hai| (2) isake lie guruvarga aura paNDita varga sabako Apasa meM milanejulane ke prasaMga paidA karanA aura udAradRSTi se vicAra vinimaya karanA; jahA~ aikamatya na ho vahA~ vivAda meM na par3akara sahiSNutA kI vRddhi karanA; dhArmika sAMskRtika adhyayana adhyApana kI paramparAoM ko itanA vikasita karanA ki jisameM kisI eka dharma paramparA kA anuyAyI anya dharma paramparAoM kI bAtoM se sarvathA anabhijJa na rahe aura unake mantavyoM ko galatarUpa meM na samajhe / isake lie aneka vizvavidyAlaya mahAvidyAlaya jaise zikSA kendra bane haiM jahAM itihAsa aura tulanA dRSTi se dharma paramparAoM kI zikSA dI jAtI hai| phira bhI apane deza meM aise saikar3oM nahIM hajAroM choTe bar3e vidyAdhAma, pAThazAlAeM Adi haiM jahA~ kevala sAmpradAyika dRSTi se usa paramparA kI ekAMgI zikSA dI jAtI hai| isakA natIjA abhI yahI dekhane meM AtA hai ki sAmAnya janatA aura hareka paramparA ke guru yA paNDita abhI usI duniyA meM jI rahe haiM jisake kAraNa saba dharma paramparAeM misteja aura mithyAbhimAnI ho gaI haiN| . vidyAbhUmi videha vaizAlI videha-mithilA ke dvArA aneka zAstrIya vidyAoM ke viSaya meM bihAra kA jo sthAna hai vaha hameM purAne grIsa kI yAda dilAtA hai| upaniSadoM ke upalabdha bhASyoM ke prasiddha AcArya bhale hI dakSiNa meM hue hoM para upaniSadoM ke AtmatattvaviSayaka aura advaitasvalpaviSayaka aneka gaMbhIra cintana videha ke janaka ko sabhA meM hI hue haiM jina cintanoM ne kevala purAne AcAryoM kA ho nahIM para Adhunika deza-videza ke aneka vidvAnoM kA bhI dhyAna khIMcA hai| buddha ne dharma aura vinaya ke bahuta bar3e mAga kA asalI upadeza bihAra ke jude jude sthAnoM meM ho kiyA hai itanA hI nahIM balki bauddha tripiTaka ko sArI saMkalanA bihAra kI tIna saMgItioM meM hI huI hai| jo tripiTaka bihAra ke sapUtoM ke dvArA hI eziyA ke dUra dUra agamya bhAgoM meM bhI pahuMce haiM aura jo isa samaya kI aneka bhASAoM meM rUpAntarita bhI hue haiM, inhIM tripiTakoM ne yuropIya saikar3oM vidvAnoM ko apanI ora khIMcA aura jo kaI yuropIya bhASAoM meM rUpAntarita bhI hue| jaina paramparA ke mUla Agama pIche se bhale hI pazcima aura dakSiNa bhArata ke jude-jude bhAgoM meM pahu~ce hoM, saMkalita va lekhabaddha bhI hue hoM para unakA udgama aura prArambhika saMgrahaNa tathA saMkalana to bihAra meM hI huA hai| bauddha saMgIti kI taraha prathama jaina saMgIti bhI bihAra meM hI milI thii| cANakya ke arthazAstra kI aura sambhavataH kAmazAstra kI janmabhUmi bhI bihAra hI hai| hama jaba dArzanika, sUtra aura vyAkhyA granthoM kA vicAra karate haiM taba to hamAre sAmane bihAra kI vaha prAcIna pratibhA mUrta hokara upasthita hotI hai / kaNAda aura akSapAda hI nahIM para una donoM ke vaizeSika-nyAya darzana ke bhASya, vArtika, TIkA, upaTIkA Adi sAre sAhitya parivAra ke praNetA bihAra meM hI, khAsakara videha mithilA meM hI hue haiN| 12

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Homage to Vaisali / sAMkhya, yoga paramparA ke mUla cintaka aura grandhakAra evaM vyAkhyAkAra bihAra meM yA bihAra kI sImA ke AsapAsa hI hue haiN| mere khayAla se mImAMsAkAra jaimini aura bAdarAyaNa bhI bihAra ke hI hone caahie| pUrvottara mImAMsA ke aneka dhurINa pramukha vyAkhyAkAra mithilA meM hI hue haiM jo eka bAra saikar3oM mImAMsaka vidvAnoM kA dhAma mAnI jAtI thii| baMgAla, bakSiNa Adi anya bhAgoM meM nyAya vidyA kI zAkhA-prazAkhAeM phUTI haiM para unakA mUla to mithilA hI hai / vAcaspati, udayana, gaMgeza Adi prakANDa vidvAnoM ne dArzanika vidyA kA itanA adhika vikAsa kiyA hai ki jisakA asara pratyeka dharmaparamparA para par3A hai| takSazilA ke dhvaMsa ke bAda jo bauddha vihAra sthApita hue unake kAraNa to bihAra kAzI bana gayA thA / nAlandA, vikramazilA, udantapurI jaise bar3e bar3e vihAra aura jagattala jaise sAdhAraNa vihAra meM basanevAle mikSakoM aura anya duveka mizra jaise brAhmaNa vidvAnAM ne jo saMskRta boTa sAhitya kA nirmANa kiyA hai usakI gaharAI, sUkSmatA aura bahuzrutatA dekhakara Aja bhI bihAra ke prati Adara umar3a AtA hai| yaha bAta bhalI bhAMti hamAre lakSa meM A sakatI hai ki bihAra dharma kI taraha vidyA kA bhI tIrtha rahA hai| vidyAkendroM meM sarva vidyAoM ke saMgraha kI AvazyakatA __ jaisA pahale sUcita kiyA hai ki dharmaparamparAoM kI apanI dRSTi kA tathA vyavahAroM kA yugAnurUpa vikAsa karanA hI hogaa| vaise hI vidyAoM kI saba paramparAoM ko bhI apanA teja kAyama rakhane aura bar3hAne ke lie adhyayana adhyApana kI praNAlI meM naye sire se socanA hogaa| .. prAcIna bhAratIya vidyAeM kula milAkara tIna bhASAoM meM samA jAtI haiM- saMskRta, pAlI aura prAkRta / eka samaya thA jaba saMskRta ke dhuraMdhara vidvAn bhI pAlI yA prAkRta zAstroM ko jAnate na the yA bahata Upara Upara se jAnate the| aisA bhI samaya thA jabaki pAlI aura prAkRta zAstroM ke vidvAn saMskRta zAstroM kI pUrNa jAnakArI rakhate na the| yahI sthiti pAlI aura pAkRta zAstroM ke jAnakAroM ke bIca paraspara meM bhI thii| para kramazaH samaya badalatA gayA / Aja to purAne yuga ne aisA palaTA khAyA hai ki isameM bhI saccA vidvAn eka yA dUsarI bhASA kI tathA usa bhASA meM likhe hue zAstroM kI upekSA karake navayugIna vidyAlayoM aura mahAvidyAlayoM ko calA hI nahIM sktaa| isa dRSTi se jaba bicAra karate haiM taba spaSTa mAlUma par3atA hai ki yuropIya vidvAnoM ne pichale savAso varSa meM bhAratIya vidyAoM kA jo gaurava sthApita kiyA hai, saMzodhana kiyA hai usakI barAbarI karane ke liye tathA usase kucha Age bar3hane ke liye hama bhAratavAsiyoM ko aba adhyayana-adhyApana, cintana, lekhana aura saMpAdanavivecana Adi kA krama aneka prakAra se badalanA hogA jisake sivAya hama prAcyavidyA-vizArada yuropIya vidvAnoM ke anugAmI taka banane meM asamartha rheNge| prAcya bhAratIya vidyA kI kisI mo zAkhAkA ucca adhyayana karane ke liye tathA ucca padavI prApta karane ke lie hama bhAratIya yuropa ke jude-jude dezoM meM jAte haiM usameM kevala naukarI kI dRSTi se DigrI pAne kA hI moha nahIM hai para isake sAtha una dezoM kI usa-usa saMsthA

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91 vazAlI-videha kA vyApaka vidyAmaya vAtAvaraNa bhI nimitta hai| vahAM ke adhyApaka, vahAM kI kArya praNAlI, vahAM ke pustakAlaya Adi aise aGga-pratyaGga haiM jo hameM apanI ora khIMcate haiM, apane hI deza kI vidyAoM kA adhyayana karane ke liye hamako hajAroM kosa dUra karja le karake bhI jAnA par3atA hai aura usa sthiti meM jaba ki una prAcya vidyAoM kI eka eka zAkhA ke pAradarzI aneka vidvAn bhArata meM bhI maujUda hoN| yaha koI acaraja kI bAta nahIM hai / ve videzI vidvAna isa deza meM Akara sIkha gaye, abhI ve sIkhane Ate haiM para sikkA unakA hai / unake sAmane bhAratIya purAne paNDita aura naI praNAlI ke adhyApaka akasara phIke par3a jAte haiM / isameM kRtrimatA aura moha kA bhAga bAda karake jo satya hai usakI ora hameM dekhanA hai / isako dekhate hue mujhako kahane meM koI bhI hicakicAhaTa nahIM ki hamAre ucca vidyA ke kendro meM zikSaNa-praNAlI kA AmUla parivartana karanA hogaa| ucca vidyA ke kendra aneka ho sakate haiN| pratyeka kendra meM kisI eka vidyA paraMparA kI pradhAnatA bhI raha sakatI hai| phira bhI aise kendra apane saMzodhana kArya meM bhI pUrNa tamI bana sakate haiM jaba apane sAtha saMbaMdha rakhane vAlI vidyA paraMparAoM ko bhI pustaka Adi sAmagrI vahA~ saMpUrNa tathA sulabha ho| pAli, prAkRta, saMskRta bhASA meM likhe hue saba prakAra ke zAstroM kA paraspara itanA ghaniSTha saMbandha hai ki koI bhI eka zAkhA kI vidyA kA abhyAsI vidyA kI dUsarI zAkhAoM ke Avazyaka vAstavika parizIlana ko binA kie saccA abhyAsI bana hI nahIM sakatA, jo parizIlana adhUrI sAmagrI vAle kendroM meM saMbhava nhiiN| ... isase purAnA paMthavAda aura jAtivAda jo isa yuga meM heya samajhA jAtA hai vaha apane Apa zithila ho jAtA hai| hama yaha jAnate haiM ki hamAre deza ke ucca varNAbhimAnI vidyArthI bhI yuropa meM jAkara vahA~ ke saMsarga se varNAbhimAna bhUla jAtA hai / yaha sthiti apane deza meM svAbhAvika taba bana sakatI hai jaba ki eka hI kendra meM aneka adhyApaka hoM, adhyetA hoM aura paraspara milana sahaja ho| aisA nahIM hone se sAmpradAyikatA kA mithyA aMza kisI rUpa meM puSTa hue binA raha nahIM sktaa| sAmpradAyika dAtAoM kI manovRtti ko jItane ke vAste uccavidyA ke kSetra meM bhI sAmpradAyikatA kA dikhAvA saMcAlakoM ko karanA par3atA hI hai| isaliye mere vicAra se uccatama adhyayana ke kendroM meM sarvavidyAoM kI Avazyaka sAmagrI honI hI caahie| zAstrIya paribhASA meM lokajIvana kI chAyA aba anta meM maiM saMkSepa meM yaha dikhAnA cAhatA hU~ ki usa purAne yuga ke rAjyasaMgha aura dharma saMgha kA Apasa meM kaisA colI-dAmana kA sambandha rahA hai jo aneka zabdoM meM tathA tattvajJAna kI paribhASAoM meM bhI surakSita haiN| hama jAnate haiM ki vajjiyoM kA rAjya gaNarAjya thA arthAt vaha eka saMgha thaa| gaNa aura saMgha zanda aise samUha ke sUcaka haiM jo apanA kAma cune hue yogya sabhyoM ke dvArA karate the| vahI bAta dharmakSetra meM bhI thii| jainasaMgha bhI bhikSu-bhikSuNI, zrAvaka-zrAvikA caturvidha aGgoM se hI banA aura saba aGgoM kI sammati se hI kAma karatA

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92 Homage to Vaisali rahA / jaise jaise jainadharma kA prasAra anyAnya kSetroM meM tathA choTe bar3e saikar3oM, hajAroM gAMvoM meM hulA vaise vaise sthAnika saMgha bhI kAyama hue jo Aja taka kAyama haiN| kisI bhI eka kasbe yA ghehara ko lIjie agara vahA~ jaina bastI hai to usakA vahA~ saMgha hogA aura sArA dhArmika kArobAra saMgha ke jimme hogaa| saMgha kA koI mukhiyA manamAnI nahIM kara sakatA / bar3e se bar3A AcArya bhI ho to use saMgha ke adhIna rahanA hI hogaa| saMgha se bahiSkRta vyakti kA koI gaurava nahIM / sAre tIrtha; sAre bhaNDAra aura sAre dhArmika sArvajanika kAma saMgha kI dekharekha meM hI calate haiM / aura una ikAI saMghoM ke milana se prAntIya aura bhAratIya saMghoM kI ghaTanA Aja taka calI mAtI hai| jaise gaNarAjya kA mArata vyApI saMgharAjya meM vikAsa huA vaise hI pArzvanAtha aura mahAvIra ke dvArA saMcAlita usa samaya ke choTe bar3e saMghoM ke vikAsa svarUpa meM Aja kI jaina saMghavyavasthA hai / buddha kA saMgha bhI vaisA hI hai| kisI bhI deza meM jahA~ bauddha dharma hai vahA~ saMgha vyavasthA hai aura sArA dhArmika vyavahAra saMghoM ke dvArA hI calatA hai| jaise usa samaya ke rAjyoM ke sAtha gaNazabda lagA thA vaise hI mahAvIra ke mukhya ziSya kahalAte haiM / Aja bhI jaina paramparA meM 'gaNI' pada kAyama hai aura bauddha paramparA meM saMgha sthavira yA saMghanAyaka pd| - jaina tattvajJAna kI paribhASAoM meM nayavAda kI paribhASA kA bhI sthAna hai| naya pUrNa satya kI eka bAjU ko jAnane vAlI dRSTi kA nAma hai| aise naya ke sAta prakAra jaina zAstroM meM purAne samaya se milate haiM jinameM prathama naya kA nAma hai 'negama' / kahanA na hogA ki nagama zabda "nigama' se banA hai jo nigama vaizAlI meM the aura jinake ullekha sikkoM meM bhI mile haiN| 'nigama samAna kArobAra karane vAloM kI zreNI vizeSa hai| usameM eka prakAra kI ekatA rahatI haiM aura saba sthUla vyavahAra eka sA calatA hai| usI 'nigama' kA bhAva lekara usake Upara se naMgama zabda ke dvArA jaina paramparA ne aisI eka dRSTi kA sUcana kiyA hai jo samAja meM sthUla hotI hai aura jisake AdhAra para jIvana vyavahAra calatA hai| naigama ke bAda saMgraha, vyavahAra, RjusUtra, zabda, samabhirUTa aura evaMbhUta aise chaha zabdoM ke dvArA AMzika vicArasaraNiyoM kA sUcana AtA hai / merI rAya meM ukta chahoM dRSTiyAM yadyapi tattvajJAna se sambandha rakhatI haiM para ve mUlataH usa samaya ke rAjya vyavahAra aura sAmAjika vyAvahArika AdhAra para phalita kI gaI haiN| itanA hI nahIM balki saMgraha vyavahArAdi Upara sUcita zabda bhI tatkAlIna bhASA prayogoM se lie gae haiN| aneka gaNa milakara rAjya vyavasthA yA samAja vyavasthA karate the jo eka prakAra kA samudAya yA saMgraha hotA thA aura jisameM bheda meM abheda dRSTi kA prAdhAnya rahatA thaa| tattvajJAna ke saMgraha naya ke artha meM bhI vahI bhAva hai| vyavahAra cAhe rAjakIya ho yA sAmAjika vaha jude jude vyakti yA dala ke dvArA hI siddha hotA hai| tatvajJAna ke vyavahAra naya meM bhI bheda arthAt vibhAjana kA hI bhAva mukhya hai| hama vaizAlI meM pAe gae sikkoM se jAnate haiM ki 'vyAvahArika' aura 'vinizcaya mahAmAtya' kI taraha 'sUtradhAra' bhI eka pada thaa| mere khyAla se sUtradhAra kA kAma vahI honA cAhie jo jaina tattvajJAna ke

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vaizAlI-videha 93 RjusUtra naya zabda se lakSita hotA hai / RjusUtranaya kA artha hai Age pIche kI galI kUcI meM na jAkara kevala vartamAna kA hI vicAra krnaa| saMbhava hai sUtradhAra kA kAma bhI vaisA hI kucha rahA ho jo upasthita samasyAoM ko turanta nipaTAve / hareka samAja meM, sampradAya meM aura rAjya meM bhI prasaMga vizeSa para zabda arthAt AjJA ko hI prAdhAnya denA par3atA hai| jaba anya prakAra se mAmalA sulajhatA na ho taba kisI eka kA zabda hI antima pramANa mAnA jAtA hai| zabda ke isa prAdhAnya kA bhAva anyarUpa meM zabdanaya meM garmita hai| buddha ne khuda hI kahA hai ki licchavIgaNa purAne rItirivAjoM arthAt rUr3hiyoM kA Adara karate haiN| koI bhI samAja pracalita rUr3hioM kA sarvathA unmUlana karake nahIM jI sktaa| samabhirUDhanaya meM rUr3hi ke anusaraNa kA bhAva tAtvika dRSTi se ghaTAyA hai| samAja, rAjya aura dharma ko vyavahAra gata aura sthUla vicArasaraNI yA vyavasthA kucha bhI kyoM na ho para usameM satya kI pAramArthika dRSTi na ho to vaha na jo sakatI hai, na pragati kara sakatI hai| evambhUtanaya usI pAramArthika dRSTi kA sUcaka hai jo tathAgata ke 'tathA' zabda meM yA pichale mahAyAna ke 'tathatA' meM nihita hai| jaina paramparA meM bhI 'vahatti' zabda usI yuga se Aja taka pracalita hai jo itanA hI sUcita karatA hai ki satya jaisA hai vaisA hama svIkAra karate haiN| brAhmaNa, bauddha, jaina Adi aneka paramparAoM ke prApta granthoM se tathA sulabha sikke aura khudAI se nikalI huI anyAnya sAmagrI se jaba hama prAcIna AcAravicAroM kA, saMskRti ke vividha aMgoM kA, bhASA ke aGgapratyaGgoM kA aura zabda ke arthoM ke bhinna-bhinna staroM kA vicAra kareMge taba zAyada hamako Upara kI tulanA bhI kAma de ske| isa dRSTi se maiMne yahAM saMketa kara diyA hai| bAkI to jaba hama upaniSadoM, mahAbhArata-rAmAyaNa jaise mahAkAvyoM, purANoM, piTakoM AgamoM aura dArzanika sAhitya kA tulanAtmaka bar3e paimAne para adhyayana kareMge taba aneka rahasya aise jJAta hoMge jo sUcita kareMge ki yaha saba kisI eka vaTa bIja kA vividha vistAra mAtra hai| adhyayana kA vistAra pAzcAtya dezoM meM prAcyavidyA ke adhyayana Adi kA vikAsa haA hai usameM avizrAnta udyoga ke sivAya vaijJAnika dRSTi, jAti aura panyabheda se Upara uThakara socane kI vRtti aura sarvAGgINa avalokana ye mukhya kAraNa haiN| hameM isa mArga ko apanAnA hogaa| hama bahuta thor3e samaya meM amISTa vikAsa kara sakate haiN| isa dRSTi se socatA hU~ taba kahane kA mana hotA hai ki hameM ucca vidyA ke vartula meM avestA Adi jarathusta paramparA ke sAhitya kA samAveza karanA hogaa| itanA hI nahIM balki islAmI sAhitya ko bhI samucita sthAna denA hogA / jaba hama isa deza meM rAjakIya evaM sAMskRtika dRSTi se ghulamila gaye haiM yA avibhAjya rUpa se sAtha rahate haiM taba hameM usI bhAva se saba vidyAoM ko samucita sthAna denA hogaa| bihAra yA vaizAlIvideha meM islAmI saMskRti kA kAphI sthAna hai| aura paTanA, vaizAlo Adi bihAra ke sthAnoM kI khudAI meM tAvA jaise pArasI gRhastha madada karate haiM yaha bhI hameM bhUlanA na caahie|

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94 Homage to Vaisali bhUdAna meM sahayoga - AcArya binobAjI kI maujUdamI ne sAre deza kA dhyAna anI bihAra kI ora khIMca hai| mAlUma hotA hai ki ve purAne aura naye ahiMsA ke saMdeza ko lekara bihAra meM baMdhAlI kI dharmabhAvanA ko mUrta kara rahe haiN| pihAra ke nivAsI svabhAva se sarala pAe gae haiM / bhUdAnayajJa to ahiMsA bhAvanA kI eka pratIka mAtra hai| sacce artha meM usake sAtha kaI bAteM anivArya rUpa se jur3I huI haiM jisake binA navabhArata kA nirmANa saMbhava nhiiN| jamIMdAra jamona kA dAna kare, dhanavAna saMpatti kA dAna kre| para isake sivA mo Atmazuddhi aneka rUpa se Avazyaka hai| Aja cAroM ora zikAyata rizvatakhorI kI hai| bihAra ke rAjyataMtravAhaka isa kSati ko nirmala kareMge to vaha kArya vizeSa AzIrvAda rUpa siddha hogaa| aura deza ke anya bhAgoM meM bihAra kI yaha pahala anukaraNIya bnegii| Upara jo kucha kahA gayA hai vaha saba mahAvIra, buddha, gAMdhIjI vagairaha kI sammilita ahiMsAbhAvanA meM se phalita hone vAlA hI vicAra hai jo hara janmajayantI para upayukta hai|

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prAcIna vaizAlI kI smRti' DaoN. kailAzanAtha kaTAbU gRha maMtrI, bhArata sarakAra hama isa samaya jahA~ khar3e haiM, vahA~ kisI samaya licchiviyoM kI rAjadhAnI thii| yahIM gaNatantra kA vikAsa huA thaa| gautama buddha ko yaha sthAna atyanta priya thaa| bhagavAn mahAvIra to yahA~ janme hI the| yahA~ ke phala-phUloM aura paidAvAra kI tArIpha cInI yAtriyoM taka ne kI hai| aise mahatvapUrNa aitihAsika sthAna ke darzanoM kI bar3I lAlasA thI, jo Aja pUrI huI hai| ise maiM apanA ahobhAgya samajhatA huuN| ___ Aja subaha meM maiMne vaizAlI-kSetra kI yAtrA kI aura yahA~ ke prAcIna dhvaMsAvazeSa dekhA, saca kahatA hU~ bar3I prasannatA huii| azoka kA siMha staMbha bhI dekhaa| usakI bagala meM pAlayuga kI sundara buddha mUtti bhI dekhii| cakarAmadAsa kI zizuzAlA meM maiMne baccoM ko adbhuta kArya karate dekhaa| jo isa umra ke lar3ake-lar3akiyoM ke liye prazikSaNa ke binA asaMbhava hai| mujhe batAyA gayA ki aisI aura bhI kaI zizuzAlAeM isa kSetra meM kArya kara rahI haiM / maiMne pahale se isakI kalpanA nahIM kara rakhI thI ki Apane itanA sArA kArya kara liyA hai| yaha ApakA dazama vaizAlI-mahotsava hai| itane samaya meM Apane prazaMsanIya kAma kiyA hai, isameM koI saMdeha nhiiN| maiM ApakI zizuzAlaoM kI tArIpha karate nahIM thktaa| Apa isa kAma ko jArI rkheN| isase deza kA bar3A kalyANa hogaa| deza kI unnati meM mela kA bar3A sthAna hai| jaba gautama buddha apane jIvana ke antima varSa meM vaizAlI A rahe the, taba yahA~ Ane ke pahale ve pATaliputra meM ruke the| mahAparinibbANa sutta meM yaha kahAnI dI huI hai| isa samaya unhoMne pATaliputra kI mahattA kI bhaviSyavANI kI aura kahA thA ki isake tIna aMtarAya (vighna) hoMge-agni, jala aura Apasa kI phUTa / hameM ina antarAyoM se bacanA caahiye| isa samaya hameM prAcIya vaizAlI kI garimA ke dinoM kI yAda ho rahI hai| yaha khuzI kI bAta hai ki Apa usI purAne sthAna para yaha mahotsava manA rahe haiM jahA~ gaNatantra kA 1. vazama vaizAlI-mahotsava ke avasara para 15 apraila 1954 ko kiye gaye adhyakSIya bhASaNa ke mukhya aNsh|

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96 Homage to Vaisali prayoga kiyA gayA thA aura vahA~ bhagavAna mahAvIra ne janma dhAraNa kiyA thaa| inhIM kI yAda meM isa samaya itanA bar3A jana-samUha umar3a par3A hai| Apane mahotsava kI tithi bhagavAna mahAvIra kI sanmatithi para rakha kara bahuta acchA kiyA hai, kyoMki isake dvArA eka sAtha hI hama kicchivi gaNatantra ke svarNima dinoM aura jaina dharma ke unnAyaka kI yAda kara lete haiN| bhagavAna mahAvIra jainoM ke caubIsaveM tIrthakara the| unhoMne hameM zAnti aura vizvabhrAtRtva kA saMdeza diyaa| isa prakAra unhoMne hameM mokSa kA eka navIna mArga dikhlaayaa| Aja ko duniyA ke liye mahAvIra aura buddha ke upadezoM aura AdarzoM kA mahatva hai, jahA~ cAroM ora se raha-rahakara lar3AI jhagar3e kI AvAja sunAI par3atI rahatI hai| prAcIna vaizAlI meM eka adbhuta sAmAjika-rAjanItika praNAlI kA vikAsa huA thA, jisameM janatA ke sAta hajAra sAta sau sAta pratinidhi zAsana karate the| gautama buddha ne apane (bauddha) saMgha kI zAsana-praNAlI licchiviyoM, maMtroM aura zAstroM kI rAjanItika paddhati se hI lI thii| usa dRzya kA aMdAja kIjiye jaba isa bhUmi para janatA ke pratinidhi baiThakara zAsana-sambandhI nirNaya karate the, jabaki isake irdagirda rAjatantra kA bolabAlA thaa| licchiviyoM kI nyAya-praNAlI khAsa taura se jikra karane lAyaka hai| jaba taka aparAdha sAbita na hotA thA, tabataka logoM ko sajA na ho sakatI thii| isake liye unheM kaI avasthAoM se gujaranA par3atA thaa| anta meM jaba aparAdha sAbita ho jAtA aura apIla ke liye koI uccatara sattA na bacatI taba daMDa-vidhAna dekhakara sajA dI jAtI thii| isa prakAra kI nyAya-praNAlI hama bhI apanA sakate haiN| hA~ yaha dUsarI bAta hai ki samaya badalane ke kAraNa usameM upayukta parivartana karanA par3a jaaygaa| Ajakala kI paMcAyatoM ke jariye isa prakAra kA prayoga saMbhava hai aura honA caahiye| merI nizcita dhAraNA hai ki hamAre gAMvoM ko, sImita kSetroM meM hI sahI, nyAya kA prazAsana svayaM hI karanA cAhiye / tabhI hama svAyatta zAsana kA ThIka artha jAna skeNge| maiM gata cAlosa varSoM se isa sthAna kI yAtrA karane ko socatA rahA thaa| lekina Aja hI vaha icchA pUrI huI hai| maiM vaizAlI meM eka tIrthayAtrI ke rUpa meM AyA hU~, jisa prakAra prAcIna kAla meM phAhiyAna aura huenasAMga Aye the / maiM isakI mahattA kA pujArI huuN| yahAM kI cIjeM dekhakara aura yahAM ke logoM se milakara mujhe jo khuzo huI hai, usakA maiM zabdoM meM byAna nahIM kara sakatA / mujhe isase sarvAMgINa saMtoSa kI prApti huI hai| ___anta meM maiM yaha kahakara apanA bhASaNa samApta karatA hU~ ki yadi loga mahAvIra aura buddha ke upadezoM kA pAlana kareM, to cora bAjArI aura kacahariyoM meM jhuTha bolane kI Adata turata hI khatama ho jaay|

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PANDE IMINAIDUN bhagavAna mahAvIra aura unakA loka-kalyANakArI sandeza' DA0 hIrAlAla jaina, ema0 e0, ela-ela0bI0, DI0 liT 0 priya baMdhuo, maiM vaizAlI-saMgha aura usake suyogya pradhAna maMtrI zrI mAthurajI kA bahuta kRtajJa hU~, jo unhoMne mujhe vaizAlI kI isa pavitra bhUmi ke darzana karane aura yahAM ekatrita janatA ke samparka meM Ane kA Aja . yaha suavasara pradAna kiyaa| vaizAlI eka mahAn tIrthakSetra hai, aura tIrthavaMdanA kA avasara manuSya ko bar3e puNya ke prabhAva se hI milA karatA hai| ataeva isa avasara ko pAkara maiM apane ko bar3A puNyazAlI anubhava kara rahA huuN| isa vaizAlI-kSetra ko tIrtha kI pavitratA kisa prakAra prApta huI, yaha bAta Apa sabhI malI bhAMti jAnate haiN| yaha vahI bhUmi hai, jisane bhagavAna mahAvIra jaise mahApuruSa ko janma diyA / yahA~ bhagavAna mahAvIra kA janma Aja se koI aDhAI hajAra varSa pUrva huA thaa| bhagavAn mahAvIra kitane mahAna the, yaha isI bAta se jAnA jA sakatA hai ki ar3hAI hajAra varSoM ke dIrghakAla ke pazcAt bhI hama jaura Apa saba Aja aneka kaSTa sahakara bhI unakI janmabhUmi ke darzana kara apane ko dhanya aura puNyavAn banAne ke lie yahA~ Aye haiM / isa suavasara para svAbhAvataH hameM yaha jAnane kI kucha vizeSa icchA aura abhilASA hotI hai ki bhagavAn mahAvIra meM aisA kauna-sA guNa thA aura unhoMne aisA kauna-sA mahAna kArya kiyA, jisake kAraNa unheM Aja bhI yaha loka-pUjA prApta ho rahI hai / mahAvIra kauna the, yaha bAta vistAra se batalAne kI AvazyakatA nahIM hai, kyoMki use Apa saMbhavataH isase pUrva aneka bAra suna aura par3ha cuke hoNge| kintu unakI janma-jayaMtI ke isa avasara para unake jIvana kA smaraNa kara lenA eka puNya-kArya hai / isalie saMkSepa meM bhagavAn mahAvIra ke jIvana-vRttAnta kI carcA kara letA huuN| 1. gyArahaveM vaizAlI mahotsava (apraila 5, 1955) ke avasara para diyA gayA adhyakSIya bhaassnn| 13

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98 Homage to Vaisali . Aja se DhAI hajAra varSa pUrva kI bAta socie / saMsAra kitanA parivartana-zIla hai? jahA~ hama aura Apa isa samaya khar3e yA baiThe haiM, vahAM usa samaya eka vaibhavazAlI rAjadhAnI thI aura usI kA nAma vaizAlI thaa| vaizAlI kA eka bhAga kuMDapUra yA kSatriyakuNDa kahalAtA thA, jahAM eka rAjabhavana meM rAjA siddhArtha apanI rAnI trizalA ke sAtha dharma aura nyAya-pUrvaka zAsana karate hue sukha se rahate the| rAnI trizalA kI kukSi se eka bAlaka kA janma huA aura rAjakumAra ke anurUpa usakA pAlana-poSaNa aura zikSaNa huaa| isI rAjakumAra kI uttarottara bar3hatI huI buddhi aura pratimA tathA unnati-yAlI zarIra ko dekhakara usakA nAma varddhamAna mahAvIra rakhA gayA / svabhAvataH yaha AzA kI jAtI thI ki rAjakumAra mahAvIra bhI yathA-samaya rAjya kI vibhUti kA sukha-bhoga kreNge| kintu aisA nahIM huA / lagabhaga vIsa varSoM kI yuvAvasthA meM unheM rAjabhavana ke jIvana se virakti ho gayI, aura ve AtmakalyANa tathA lokopakAra kI bhAvanA se prerita hokara rAjadhAnI ko chor3a vana ko cale gye| unhoMne bhogopabhoga aura sAja-sajAvaTa kI samasta sAmAgrI kA parityAga to kiyA hI, kintu lezamAtra bhI parigraha rakhanA unhoMne apanI zAnti aura Atmazuddhi kA bAdhaka smjhaa| isalie unhoMne vastra kA bhI parityAga kara diyA aura ve 'nigraMtha' yA 'acela' ho gye| isa prakAra bAraha varSoM taka kaThora tapasyA karane ke pazcAt unheM saccA, zuddha aura saMpUrNa jJAna prApta huA, jisake kAraNa ve 'sarvajJa' aura 'kevalI' kahalAne lge| usa samaya magadha deza kI rAjadhAnI rAjagRha (bhAdhunika rAjagIra) thI aura vahA~ samrAT zreNika biMbisAra rAjya karate the / bhagavAn mahAvIra vihAra karate hue rAjagRha pahuMce aura vipulAcaMla nAmaka pahAr3I para unakA sarva prathama pravacana huvA / unake upadezoM ko hajAroM kI saMkhyA meM janatA ne bar3e cAva se sunA aura grahaNa kiyaa| phira koI tIsa varSoM taka bhagavAn mahAvIra deza ke bhinna-bhinna bhAgoM meM vihAra karate rahe aura isIlie isa pradeza kA nAma 'bihAra' prasiddha huaa| unhoMne muni, AjiMkA, zrAvaka aura zrAvikA isa prakAra caturvidha saMgha kI racanA kI, jisakI paramparA jaina dharma ke nAma se bAja taka bhI vidyamAna hai| kiMtu maiM yaha bAta nahIM mAnatA ki mahAvIra bhagavAn ke upadezoM kI paramparA kevala apane ko jainI kahanevAle logoM meM hI vidyamAna ho| bhagavAn mahAvIra ne jo amRtavANI varSAyI, usakA bhArata kI koTi-koTi janatA ne pAna kiyA, jisakA prabhAva Ajataka bhAratIya janatA bhara meM kucha-na-kucha sarvatra pAyA jAtA hai| bihAra karate hue bhagavAn pAvApurI pahuMce aura vahAM karIba bahattara varSoM kI avasthA meM unakA nirvANa ho gyaa| prAcIna graMtho meM ullekha milatA hai ki bhagavAna mahAvIra kA nirvANotsava dIpamAlikAoM dvArA manAyA gayA aura Ajakala jo dIpAvalI manAyo jAtI hai, vaha usI paramparA kI dyotaka hai| ___ bhagavAna mahAvIra kA upadeza saMkSepa meM yaha thA ki cetana aura jar3a ye donoM alagaalaga padArtha haiM, jinheM hama jIva aura ajIva tattva bhI kaha sakate haiN| ye donoM prakAra ke tattva anAdi aura anaMta haiN| jIva kA jar3a bhautika tatva ke sAtha anAdi kAla se saMbaMdha calA AtA hai| yahI usakA saMsAra yA karma-baMdhana hai| jIva zubha karma karatA hai, to use puNya kA

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bhagavAna mahAvIra aura unakA loka-kalyANakArI sandeza 99 baMdha hotA hai aura vaha sukha bhogatA hai tathA svarga ko jAtA hai| aura jIva yadi azubha yAM bure karma karatA hai, to use pApa kA baMdha hotA hai, vaha duHkha bhogatA hai aura naraka ko jAtA hai| manuSya se lekara pazu, pakSI, kITa pataMga evaM vRkSa, vanaspati Adi saba sacetana padArthoM meM jIva rahatA hai| jIva kI ye gatiyAM usake puSya aura pApa ke phala se hI utpanna hotI haiN| jaba manuSya zraddhA, jJAna aura saMyama ke dvArA pApa-puNya rUpI karma-baMdha kA nAza kara detA hai, taba vaha isa saMsAra se mukta ho jAtA hai| yahI usakA nirvANa hai, jisake hone para AtmA meM sacce jJAna aura nirbAdha sukha kI utpatti ho jAtI hai| isa prakAra yahI jIva paramAtmA ho jAtA hai| apane isa tattvajJAna ke AdhAra para bhagavAn mahAbIra ne jIvana ko sukhamaya, suzAMtipUrNa aura kalyANakArI banAne ke lie kucha upayogI niyama sthira kiye / cUMki sabhI jIvadhAriyoM meM paramAtmA banane kI yogyatA rakhanevAlA jIva vidyamAna hai, ataeva sattA kI dRSTi se ve saba samAna haiM aura apanA-apanA vikAsa karane meM svataMtra haiN| ve saba apane-apane karmAnusAra nAnA gatiyoM aura minna avasthAoM meM vividha prakAra ke sukha-duHkhoM kA anubhava karate haiN| isameM na koI devI-devatA unheM kSamA kara sakatA hai aura na daMDa de sakatA hai / ataeva pratyeka manuSya ko apanI pUrI jimmedArI kA dhyAna rakhate hue apanA caritra zuddha aura unnatizIla banAnA caahie| apanI isa jimmedArI ko kabhI bhUlanA nahIM cAhie aura na sadAcAra meM koI pramAda karanA caahie| pramAda, bhUla aura aparAdha karane se kevala apanA hI burA hotA ho, so bAta nahIM hai| apanI AtmA kA adhaHpAta to hotA hI hai, kiMtu sAtha hI usake dvArA dUsare prANiyoM ke vikAsa meM bhI bAdhA par3atI hai| aura yahI yathArthataH hiMsA hai| jaba hama krodha ke vazIbhUta hokara, yA aMhakAra-vaza, athavA chala-kapaTa-buddhi se, yA lobhavaza kucha anAcAra yA durAcAra karate haiM, taba hama svayaM pApa ke bhAgI hote haiM aura dUsare prANiyoM ko hAni yA coTa pahuMcAte hai, jo hiMsA hai| dUsare jIvoM kA prANa-haraNa karanA to. hiMsA hai hI, unako kisI prakAra hAni yA coTa pahuMcAnA bhI hiMsA hai, jisase sadAcArI manuSya ko sAvadhAna rahanA caahie| kisI kA prANa-haraNa karanA yA coTa pahu~cAnA jaisA pApa hai, usI prakAra corI karanA, jhUTha bolanA, vyabhicAra karanA bhI pApa hai| yahAM taka ki apanI aura apane kuTuMba kI AvazyakatAoM se adhika dhana-saMcaya kA loma karanA bhI pApa hai| inhIM pAMca pApoM se samAja meM nAnA prakAra kA vidveSa, kalaha ora saMgharSa utpanna hotA hai| yadi loga isa pAMca pApoM kA parityAga kara deM, to ve samAja ke vizvAsapAtra aura prema-bhAjana bana jAte haiM aura kabhI bhI kisI deza yA kAla meM kisI aparAdha meM nahIM phaMsa sakate haiN| cUMki sabhI prANI paramAtmatva kI ora vikAsa kara rahe haiM, ataeva ve saba eka hI patha ke pathika haiN| ataH unameM paraspara samajhadArI aura sahayoga evaM sahAyatA ko bhAvana honI cAhie, na ki paraspara vidveSa aura kalaha kii| vidveSa kA mUla kAraNa prAyaH yaha huA karatA hai ki yA to hama bhUla jAte haiM ki hama manuSya haiM, yA hamArI lolupatA hameM manuSyatA se bhraSTa kara detI haiN| inhIM do pravRttiyoM se bacane ke lie bhagavAna mahAvIra ne madya aura mAMsa

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100 Homage to Vaisali ke niSedha kA upadeza diyA hai| zarAba pIkara manuSya bhUla jAtA hai ki vaha kauna hai aura anya jana kauna kaise haiN| isI se zarAbI kA AcaraNa aviveka aura nilaMjjatApUrNa ho jAtA hai, jisase vaha nAnA prakAra ke bhayaMkara aparAdha kara baiThatA hai| dharmAcAryoM ne sadaiva madya-pAna ko pApa batalAyA hai| Aja saubhAgya se hamArI rASTrIya kAMgresa tathA sarakAra bhI madyapAna ke niSeSa kA prayatna kara rahI haiN| unake isa pavitra kArya meM sabhI vivekI aura dhArmika vyaktiyoM ko sahayoga pradAna karanA caahie| mAMsa-bhojana kA niSedha madya-niSedha se bahuta bar3I samasyA hai, kyoMki usakA saMbaMdha Adata ke atirikta bhojana-sAmagrI kI kamI se bhI hai / tathApi isa saMbaMdha meM hameM prakRti ke svabhAva aura mAnavIya saMskRti ke vikAsa kI ora dhyAna denA caahie| prakRti meM jo prANI mAMsa-makSI haiM, jaise zera, vyAghra ityAdi, ve kara-svabhAvI aura nirupayogI pAye jAte haiN| zikSA ke yogya, upayogI aura mRdu-svabhAvI ve hI prANI siddha hue haiM, jo mAMsa-bhojI nahIM haiM - zuddha zAka-mojI haiM-jaise hAthI, ghor3A, UMTa, gAya, baila, maiMsa ityAdi / eka vaijJAnika zoSa ke anusAra manuSya-jAti kA vikAsa vAnaroM se huA hai, aura jaisA ki hama bhalI bhAMti jAnate hai, vAnara zuddha zAka aura phala-bhakSI hotA hai| prANizAstra ke vijJAtA batalAte haiM ki manuSya ke dAMtoM kI athavA usake hAtha-pAMvoM kI racanA mAMsa-bhakSI prANiyoM jaisI nahIM hai| isI se mAMsa-mojI manuSyoM ke dAMta jalda kharAba ho jAte haiM aura usase kaI bimAriyAM bhI utpanna ho jAtI haiM, jinase zAka-bhojI manuSya bahudhA bacA rahatA hai| ataeva bhagavAna mahAvIra ke anuyAyiyoM kA kartavya hai ki ve ina vaijJAnika tattvoM aura zodhoM ke pracAra dvArA tathA zAkabhojana kI suvidhAeM utpanna karane ke prayatnoM dvArA mAMsa-mojana kI ora se manuSya kI ruci ko haTAne kA Ayojana kreN| anna aura phaloM kA utpAdana bar3hAnA tathA zAka-bhojanAlayoM kI jagaha-jagaha sthApanA aura unameM rucikAraka aura saste zAkamaya khAdya-padArthoM ko prastuta karanA isa dizA meM ucita prayatna hoNge| Upara jo bhagavAna mahAvIra dvArA batalAye gaye hiMsA Adi pAMca pApa kaha Aye haiM, unameM antima pApa kA kucha vistAra se varNana karanA Avazyaka hai| bhagavAna ne svayaM rAjakumAra kA vaibhava chor3akara akiMcana vrata dhAraNa kiyA thaa| unhoMne gRhasyoM ko yaha upadeza to nahIM diyA ki ve apanI samasta dhana-sampatti kA parityAga kara deM, kintu apane loma aura saMcaya para kucha maryAdA lagAnA unhoMne Avazyaka btlaayaa| saMsAra meM jitane jIvadhArI haiM, unake khAne-pIne aura sukha se rahane kI sAmagrI bhI vartamAna hai| kintu manuSya meM jo aparimita loma bar3ha gayA hai, usake kAraNa aisI paristhiti utpanna ho gayI hai ki pratyeka manuSya yA jana-samudAya saMsAra kI samasta sukha-sampatti para apanA adhikAra jamAnA cAhatA hai| isameM saMgharSa aura vidveSa avazyaMbhAvI hai| mahAvIra bhagavAn ne isa Arthika saMgharSa se manuSya ko bacAne ke lie hI parigraha-parimANa para bar3A jora diyA hai| aura gRhasthoM ko isa bAta kA upadeza diyA hai ki ve apanI AvazyakatA se vizeSa adhika dhana-saMcaya na kreN| yadi apanA kartavya karate hue nyAya aura nIti ke anusAra dhana kI vRddhi ho hI, to usa atirikta dhana

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bhagavAna mahAvIra aura unakA loka-kalyANakArI sandeza 101 ko unheM goSaSi, zAstra, abhaya aura mAhAra ina cAra prakAra ke loka-hitakArI dAnoM meM lagA denA caahie| arthAta saMpasa mRhastha kA unhoMne yaha kartavya batalAyA hai ki vaha apanI saMpatti kA sadupayoga logoM kI prANa-rakSA ke upAyoM meM, zikSA aura vidyA ke pracAra meM, rogavyASiyoM ke nivAraNa meM tathA dIna-duHkhiyoM ko bhojana-vastrAdi pradAna karane meM kara ddaale| Aja AcArya vinobA bhAve apane bhUdAna-yajJa ke Andolana dvArA jisa manovRtti kA nirmANa karane kA prayatna kara rahe haiM usI vRtti ke nirmANa kA upadeza bhagavAn mahAvIra ne Aja se DhAI hajAra varSa pUrva diyA thaa| yahI nahIM, bhagavAn ke usa zAsana ko unake anuyAyiyoM ne Aja se Der3ha hajAra varSa pUrva hI 'sarvodaya-tIrtha' kA nAma bhI diyA hai| AcArya samaMtabhadra ne bhagavAn mahAvIra ke sarvodaya-tIrtha ke jo lakSaNa batalAye haiM, ve sarvodaya-bhAvanA kI vRddhi aura puSTi meM Aja bhI bahuta sahAyaka ho sakate haiN| jaba sabhI vicAra-dhArAoM kA samanvaya kiyA jAye, kisI eka mata yA dala kI puSTi aura pakSapAta na kiyA jAye, kintu samaya aura AvazyakatAnusAra gauNa aura mukhya ke bheda se eka yA dUsarI bAta ko pradhAnatA yA apradhAnatA de dI jAye aura dRSTi rakhI jAye saba prakAra kI jana-bAdhAoM ko dUra karane kI tathA jora diyA jAye, nyAya aura nIti ke zAzvat siddhAntoM para, tabhI sarvodaya-tIrtha kI saccI sthApanA ho sakatI hai| isa sarvatomukhI, sarvahitakArI kalyANa-bhAvanA kA vistAra bhagavAna mahAvIra dvArA pratipAdita anekAnta siddhAnta meM pAyA jAtA hai, jisake dvArA saba prakAra ke matabhedoM aura viroSoM ko miTAkara ekatva aura sahayoga kI sthApanA kI jA sakatI hai| kyA hI acchA ho, yadi Aja kA virodhI vicAroM ke kAraNa sarvanAza kI ora bar3hatA huA mAnava-samAja bhagavAn mahAvIra kI anekAntAtmaka samanvayakArI vANI ko samajhakara usase lAbha uThAe / Aja saMsAra meM cAroM ora nara-saMhAra kI AzaMkA phaila rahI hai| yuddha ke bAdala bAraMbAra uTha-uThakara garjana-tarjana kara rahe haiM, aura jina mahAbhayaMkara pralayakArI astra-zastroM kA Aja ke vijJAna dvArA AviSkAra huA hai, unake nAma aura guNa suna-sunakara hI niraparASa nara-samAja kaoNpa-kAMpa uThatA hai / aise samaya meM hamAre deza kI rAjanIti ko nirdhArita karanevAle paMDita javAharalAla neharU ne jo paMcazIla kI ghoSaNA kI hai, vaha bhAratIya saMskRti ke sarvathA anukUla evaM bhagavAna mahAvIra dvArA batalAye gaye ahiMsA-pradhAna mArga kA pUrNataH anukaraNa hai / khammAmi savva-jIvAnaM savve jIvA khamantu me|| mettI me savva-bhUdesu veraM majjha na kenavi // __ saba jIvoM se, dezoM aura rASTroM se hamArA koI vidveSa nahIM, aura hama cAhate haiM ki ve saba jIva, deza aura rASTra hamase bhI koI vidveSa na rkheN| sabase hamArI mitratA hai, vaira kisI se bhI nahIM / paraspara AkramaNa nahIM karanA, dUsare kI gati-vidhi meM vyartha hastakSepa nahIM karanA, milakara rahanA, sahayoga rakhanA, jInA aura jIne denA ityAdi samasta bhAvanAeM ahiMsAvRtti ke vyAvahArika rUpa hI to haiM, jise puSTi dekara saMsAra bhara meM phailAnA tathA vyaktiyoM, samAjoM aura rASTroM ke jIvana meM utAranA hama sabakA mahAn punIta katrtavya honA cAhie / yahI bhagavAn mahAvIra kI janma-jayantI manAne kA saccA phala hogaa|

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102 Homage to Vaisali mujhe yaha jAnakara bar3A harSa hai ki manavAn mahAvIra ke inhIM saba vizva-kalyANakArI upadezoM kA adhyayana karane tathA unake zAsana para AdhArita sAhitya kA zodha aura paThana-pAThana kI vizeSa suvidhAeM utpanna karane ke lie unakI isI janma-mRmi para eka vidyApITha ke nirmANa kA prayatna kiyA jA rahA hai / jo sajjana isa puNya-kArya meM vizeSarUpa se prayatnazIla hai, unameM mujhe vaizAlI-saMgha ke pradhAna maMtrI zrI jagadIzacanA mAthura jI kA nAma pramukhatA se dhyAna meM AtA hai| maiM mAthura jI aura unake samasta sahayogiyoM kA unakI isa uttama yojanA ke lie abhinandana karatA hU~ aura prArthanA karatA hU~ ki unakA yaha mahAna saMkalpa pUrNataH saphala ho|

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- - prAkRta sAhitya aura vaizAlI' - rASTrapati ga. rAjendra prasAda yaha bihAra kA saubhAgya hai ki usakA atIta prAcIna bhArata ke itihAsa kI pRSThabhUmi hai| itihAsakAlIna bhArata ke jIvana ko samajhane ke liye bihAra ko samajhanA Avazyaka hai| hamAre gauravamaya atIta se sambandhita jitane bhI pramukha sthala bihAra meM haiM, vaizAlI nissandeha unameM se eka hai| yaha nagarI licchiviyoM aura vRjjiyoM ke gaNarAjya kI rAjadhAnI thii| prAcInakAla meM gaNarAjya athavA prajAtantra kA yaha sthAna prasiddha kendra thaa| eka samaya thA jaba isa bhUmi meM kisI rAjA kA zAsana nahIM thA, janatA ke sAta hajAra se adhika pratinidhi sArA rAja-kAja calAte the aura nyAya kA vidhAna itanA sundara thA ki svayaM bhagavAna buddha ne apane mukha se usakI prazaMsA kI thii| nizcaya hI lokazAsana kI sArI cetanA vahAM mUrtarUpa se dekhI jAtI thii| isake atirikta vaizAlI bhagavAna mahAvIra kI janmabhUmi hai aura bhagavAna buddha ko bhI bahuta priya thii| svayaM buddha bhagavAna ne isa sthAna ko bAra-bAra apane caraNa-raja dekara pAvana banAyA thA aura isakI sabhA kI devatAoM kI samA se tulanA kI thii| vaizAlI se jo sadvicAradhArA pravAhita huI usase samasta bhArata hI nahIM, balki eziyA ke nikaTavartI deza mI lAbhAnvita hue| isalie vaizAlI kA sthAna hamAre prAcIna itihAsa meM mahatvapUrNa hai| maiM samajhatA hU~ prAkRta-anusandhAnabAlA ke lie yaha sthAna hI sabase adhika upayukta hai / hamAre sAMskRtika jIvana meM aura itihAsa ke adhyayana meM anusandhAnazAlA eka bahuta bar3e abhAva kI pUtti kregii| __ isa anusandhAnazAlA meM jaina-sAhitya aura prAkRta granthoM ke sambandha meM anusandhAna aura adhyayana kI vyavasthA hogI / saMskRti kI dRSTi se hI nahIM, bhAratIya itihAsa aura cintana kI dRSTi se bhI, isa dizA meM prayAsa kA vizeSa mahatva hai| cAra varSa hue dillI meM prAkRta-granthoM 1. vaizAlI meM prAkRta anusandhAlazAlA kA zilAnyAsa karate samaya rASTrapapi jI kA bhAvana . (23 apraila 195660) /

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104 Homage to Vaisali ke prakAzana ke liye prAkRta-grantha-pariSad kI sthApanA huI thii| maiM samajhatA hU~ usa pariSad kA kAryakSetra itanA vistRta nahIM ki vaha pratAvita anusandhAnazAlA dvArA kie jAne vAle kArya kA mAra bhI saMbhAla ske| prAkRta-grantha-pariSad se merA sambandha saubhAgya se usI samaya se hai jaba usakI sthApanA huI thii| prAkRta bhASA meM likhita granthoM kI khoja aura TIkA sahita unake prakAzana ke sambandha meM merA sadA yaha vicAra rahA hai ki yaha kArya itihAsa, sAhitya aura saMskRti kI dRSTi se atyanta Avazyaka hai| gata tIsa-cAlIsa varSoM se hI itihAsavettAoM aura jaina AcAryoM kA isa ora vizeSa dhyAna gayA hai, parantu yaha kArya niyamita rUpa se hAla hI meM Arambha kiyA jA sakA hai| prAkRta anusandhAnazAlA meM jo ucca koTi kA kArya aura anusandhAna kiyA jAyegA usase prAkRta-grantha-pariSad ke kArya ko patha-pradarzana aura hara prakAra kI sahAyatA prApta hogii| Aja vaizAlI meM baiTha kara yaha kalpanA karanA bhI kaThina jAna par3atA hai ki DhAI hajAra varSa pahale yaha nagarI eka sampanna aura prabhAvazAlI gaNarAjya kI rAjadhAnI thii| vibhinna bhASAoM meM likhe granthoM, stUpoM Adi para aMkita zilAlekhoM se hI isa dhAraNA kI puSTi nahIM hotI, balki dhIre-dhIre jaise lupTha granthoM kI khoja hotI jA rahI hai . isa sambandha meM hamArI jAnakArI meM vRddhi hotI jA rahI hai| vaMzAlI, jo bhagavAna mahAvIra kI janmabhUmi thI aura sadiyoM taka unake matAvalambiyoM tathA anuyAyiyoM kI dhArmika aura sAhityika gatividhiyoM kA kendra rahI, Aja jIrNa-zIrNa avasthA meM hamAre sAmane hai| parantu DhAI hajAra varSa kI uthalaputhala ke bAda bhArata meM phira gaNarAjya kI sthApanA huI hai / Aja isa yazasvI bhUmi ke rajakaNa se hameM utpreraNA milatI hai| yaha svAbhAvika hai ki prAcIna itihAsa ke jAnakAra vaizAlo ke prati zraddhAMjali bheMTa kareM aura una U~ce AdarzoM ko jIvana meM phira se utArane kA prayatna kareM, jo bauddha tathA jaina vicAradhArA ke anusAra vaizAlIke nAgarikoM kA pathapradarzana karate the| vaizAlI jisa rAjya kI rAjadhAnI thI vaha yadyapi deza bhara meM prabhAvazAlI thA para bahuta bar3A rAjya nahIM thA / prAcIna kAla meM vaha deza ke hRdaya ke samAna thaa| yahA~ ke gaNarAjya kI khyAti cAroM ora phailI huI thI aura yahAM kI paramparAoM tathA vicAradhArA ne dUrasthita pradezoM ko prabhAvita kiyA thaa| yahA~ ke jaina aura bauddha AcArya, jo apanI bhramaNazIlatA ke liye vikhyAta the, deza ke sabhI bhAgoM meM ghUmate the aura buddha tathA mahAvIra ke upadezoM kA pracAra karate the| bhArata meM hI nahIM, tibbata, nepAla, IrAna, iMDoneziyA, aphagAnistAna Adi eziyA ke dUsare dezoM se bhI ina logoM kA samparka thaa| ___ usa samaya deza meM saMskRta ke atirikta do aura bhASAyeM pracalita thI, pAli aura prAkRta / mahAtmA buddha aura unake anuyAyiyoM ne adhikatara pAli ko prazraya diyA, aura mahAvIra svAmI tathA unake matAvalambiyoM ne prAkRta ko apnaayaa| ina donoM matoM ke AcAryoM aura anuyAyiyoM ne kAlAntara meM jo kucha likhA vaha adhikatara pAli aura prAkRta meM hI

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prAkRta sAhitya aura vaizAlI 105 upalabdha hai / saubhAgya se pAli bhASA ke kSetra meM bahuta kucha kAma ho cukA hai jisake phalasvarUpa prAcIna-kAlIna bhArata kI rAjanItika aura sAmAjika sthiti ke sambandha meM hamArI jAnakArI meM kAphI vRddhi huI hai| sau varSa ke karIba hue bhAratIya aura videzI vidvAnoM ke sahayoga se pAli-grantha-pariSad kI sthapAnA haI thii| isa pariSada ne aneka granthoM kA sampAdana kara unheM prakAzita kiyA hai, kintu durbhAgyavaza prAkRta ke saMbaMdha meM yaha bAta nahIM kahI jA sktii| kinhIM kAraNoM se hamArA dhyAna usa ora adhika nahIM gayA hai aura videzI vidvAnoM ne bhI prAkRta sAhitya ke mahattva ko bIsavIM sadI ke Arambha meM hI samajhA hai / yaha batAne kI maiM AvazyakatA nahIM samajhatA ki kina kAraNoM se prAkRta ke kSetra meM utanA kArya nahIM kiyA jA sakA jitanA pAli sAhitya ke saMbaMdha meM kiyA jA cukA hai| yahI kaha denA paryApta hogA ki isa amAva ko dUra karanA aura deza bhara meM bikhare hue prAkRta granthoM ko prApta kara sampAdana ke bAda unheM prakAzita karanA, prAkRta anusandhAnazAlA tathA anya pariSad kA uddezya hogaa| prAkRta sAhitya ke mahatva aura usakI vizAlatA ke saMbaMdha meM do zabda kaha denA Avazyaka jAna par3atA hai| jahA~ pAli sAhitya kI paramparA adhika se adhika sAta zatAbdiyoM taka calI, vahAM prAkRta kI paramparA kI avadhi karIba pandraha zatAbdiyoM taka calatI rahI / bhASAvijJAna kI dRSTi se yaha kahA jA sakatA hai ki iMDo-Aryana parivAra kI bhAratIya bhASAoM kA pAli kI apekSA prAkRta se kahIM adhika nikaTa kA saMbaMdha hai / vAstava meM isa deza kI Adhunika bhASAyeM pUrva madhya yuga meM pracalita vibhinna prAkRtoM tathA apabhraMza kI hI uttarAdhikAriNI haiM / hindI, baMgalA, marAThI Adi kisI bhI bhASA ko lIjie, usakA vikAsa kisI na kisI prAkRta se hI huA hai| vikAsa kAla meM kucha aise granthoM kI racanA bhI huI jinakA vargIkaraNa nihAyata kaThina hai, arthAt jinake saMbaMdha meM sahasA yaha kaha denA ki unakI bhASA prAkRta hai athavA kisI Adhunika bhASA kA purAnA rUpa. AsAna kAma nhiiN| isa dRSTi se dekhA jAye to Adhunika bhASAoM kI utpatti aura pUrNa vikAsa samajhane ke liye prAkRta sAhitya kA samyaka jJAna Avazyaka hai| apanI paramparA ke anusAra jaina Acarya eka sthAna meM tIna-cAra mahInoM se adhika nahIM Thaharate the aura barAbara bhramaNa karate rahate the| unhoMne jo upadeza diye aura jina granthoM kI racanA kI ve deza bhara meM bikhare par3e haiM / saubhAgya se unameM se adhikAMza hastalikhita AlekhoM ke rUpa meM bhaMDAroM meM Aja bhI surakSita haiM / ye anya saurASTra-gujarAta, rAjasthAna, karnATaka aura uttara tathA pUrva meM aneka sthAnoM meM pAe gaye haiN| ina sabako ekatra karanA aura Avazyaka anusandhAna ke bAda Adhunika DhaMga se unake prakAzana kI vyavasthA karanA eka Avazyaka kArya hai| jaina AcAryoM aura vidvAnoM kI eka aura vizeSatA unakI racanAoM kI vyApakatA hai / prAya: sabhI kI bhASA prAkRta hai, parantu unakI sAhityika paridhi mahAvIra svAmI ke upadeza aura dhArmika viSayoM ke vivecana taka hI sImita nhiiN| jaina zramaNoM ne loka bhASA ko sAhitya kA vAhana banAyA thaa| una yugoM kI deza kI loka bhASA prAkRta thii| isa kAraNa prAkRta bhASA 14

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106 Homage to Vaisali meM Aja vipula sAhitya mila rahA hai, zilAlekha mila rahe haiM, sikke mila rahe haiM / sunate haiM ki isa bhASA meM choTe-bar3e, pratyeka viSaya ke milAkara eka hajAra ke karIba grantha haiM / mahAvIra ke upadeza saMbaMdhI dhArmika granthasUtra niyuktiyAM, cUNiyA, bhASya, mahAbhASya, TIkA Adi ke 300 se 350 grantha haiN| dhArmika sAhitya ke atirikta laukika sAhitya bhI, jaise kAvya, chanda, nATaka, koSa, gaNita, mudrAzAstra, ratnaparIkSAzAstra RtuvijJAna, jAtIya vijJAna, bhUgola, jyotiSa, zilpakahAniyAM, caritra kathAnaka, pravAsa kathA Adi mAnava jIvana se saMbaMdha rakhane vAle sabhI viSayoM para uttama-uttama grantha jaina zramaNoM ne prAkRta bhASA meM likhe haiM, aura jo bhI unhoMne likhA, bar3I bAroka chAnabIna ke sAtha vistAra se likhA hai| .. isa vyApakatA ke kAraNa jaina sAhitya athavA prAkRta sAhitya kA mahattva aura bhI bar3ha jAtA hai / jaise maiMne abhI kahA, IsA se pUrva sAtavIM zatAbdI se lekara idhara AThavIM zatAbdI taka prAkRta meM granthoM kI racanA hotI rahI / hamAre itihAsa ke isa mahatvapUrNa kAla meM deza ke vibhinni bhAgoM meM jo rAjanItika tathA sAmAjika sthiti rahI hai, usa para isa sAhitya dvArA kAphI prakAza par3atA hai / prAkRta sAhitya kA adhikAMza bhAga abhI bhI itihAsa ke sAdhAraNa vidyArthI kI pahuMca se bAhara hai aura hamArI sAhitya saMbaMdhI dhAraNAyeM prAkRta sAhitya meM die gae tathyoM aura vivaraNoM se abhI prabhAvita nahIM ho pAI haiM / isa bAta se AzA hotI hai ki bhArata ke sAhitya meM jo saba se adhika andhakAramaya kAla hai, arthAt jisa kAla ke saMbaMdha meM hamArI jAnakArI bahuta kama hai athavA adhikatara aTakala para AdhArita hai, usa kAla ke saMbaMdha meM prAkRta sAhitya se prakAza pA, saMbhava hai, hamAre itihAsa kI aneka gutthiyAM sulajha jAyeM aura TUTI huI zRMkhalAyeM jur3a jaaeN| ina sabhI dRSTiyoM se prAkRta sAhitya ko khoja tathA avalokana aura prAkRta granthoM ke prakAzana kA mahattva asAdhAraNa hai| bhAratIya vidvAnoM ke atirikta DA0 zUbiMga Adi videzI vidvAnoM kA bhI yahI mata hai| unakA kahanA hai ki prAkRta sAhitya kA pUrNa mAna prApta kie vinA bhArata ke sAhitya kA hamArA jJAna sadA adhUrA rhegaa| yadi svAdhIna hone ke bAda bhI hama prAkRta ke lupta aura vismRtaprAya granthoM kI pUrI khoja kara, unheM sAdhAraNa jJAna kI saritA meM na milA sake, to Azcarya hI nahIM lajjA kI bAta hogii| bhagavAna mahAvIra ke sandeza aura unake laukika jIvana ke saMbaMdha meM adhika se adhika jAnakArI prApta karane kA bhI hamAre liye hI nahIM samasta saMsAra ke liye vizeSa mahattva hai| 'ahiMsA paramo dharmaH' kA sandeza unakI anubhUti aura tapazcaryA kA pariNAma thaa| mahAvIra ke jIvana se mAlUma hotA hai ki kaThina tapasyA karane ke bAda bhI ve zuSka tApasI athavA prANiyoM ke hita-ahita se udAsIna nahIM ho gaye the / dUsaroM ke prati unakI AtmA snehAI aura sahRdaya rhii| isI sahAnubhUtipUrNa svabhAva ke kAraNa jIvoM ke sukha-dukha ke bAre meM unhoMne gaharAI se socA hai aura isa viSaya meM socate hue hI ke vanaspati ke jIvoM taka pahuMce haiN| unakI sUkSma dRSTi aura bahumUlya anubhava, jisake AdhAra para ve ahiMsA ke Adarza para pahuMce, sAdhAraNa jijJAsA kA hI viSaya na rahakara vaijJAnika adhyayana tathA anusaMdhAna kA viSaya honA cAhiye /

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prAkRta sAhitya aura vaizAlI 107 jhane kI kSamatA aura apane meM milAne kI zakti hI samanvaya dRSTi hai| mahAvIra kI samanvayAtmaka dRSTi bhAratIya dharma tathA darzanazAstra ke liye bahuta bar3I dena hai| isa siddhAMta kI gaharAI aura isake ucca vyAvahArika pahalU ko hama mahAvIra ke jIvana se hI samajha sakate haiN| ina sabhI kAraNoM se, maiM samajhatA hU~, vaizAlI meM prAkRta anusandhAnazAlA kI sthApanA bahuta hI sAmayika hai| maiM AzA karatA hU~ ki yahA~ jo adhyayana hogA aura jo khoja kI jAyegI, usake pariNAma svarUpa jahA~ bhAratIya itihAsa kI TUTI huI zrRMkhalAoM ke jur3ane kI AzA hai, vahAM hama eka atyanta pratApI aura yazasvI vibhUti kI jIvana-kathA tathA vicAradhArA kA pUrNa jJAna prApta kara apane Apako kRtakRtya kara skeNge| mujhe vizvAsa hai ki yaha prAkRta anusandhAnazAlA, jisake zilAnyAsa kA dAyitva Apane mujhe saupane kI kRpA kI hai, zItra banakara taiyAra ho jAyagI / mujhe isameM sandeha nahIM ki kAlAntara meM isa zAlA ke kAraNa vaizAlI phira vidyA aura saMskRti kA kendra bana jaaygii| bihAra sarakAra aura dUsare jina logoM ne isa anusandhAnazAlA kI sthApanA meM Arthika tathA anya prakAra kI sahAyatA kI hai, aisI merI AzA hai|

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vaizAlI aura dIrghaprajJa bhagavAna mahAvIra' DaoN0 vAsudeva zaraNa agravAla, kAzI vizvavidyAlaya sabase namaH, . vaizAlI mahotsava ke puNya avasara para AmaMtrita hokara AnA mere liye Apake anugraha kA phala hai| yaha pavitra rAjadhAnI bhArata ke sAMskRtika aura rAjanaitika itihAsa meM ciravizruta hai| yahIM licchabi gaNarAjya ne mAnava kI vyaktitva-garimA, samatA aura svataMtratA ke mahattvapUrNa prayoga kie aura isI ke samIpa kuNDagrAma meM janma lekara jJAtRvaMzIya bhagavAn mahAvIra ne mAnava ko cirapratiSThA prApta karAnevAle usa mahAn buddhiparAyaNa evaM sAdhanApradhAna dharma kA upadeza diyA jo, kahA jAtA hai, devoM meM bhI niSphala gayA thaa| vikrama saMvat se 470 varSa pUrva mahAvIra kA nirvANa huA thaa| ve 72 varSa kI Ayu taka jIvita rhe| ataeva 542 vikrama pUrva meM unakA janma huaa| usa dina caitra zukla trayodazI thii| vahI bhagavAn mahAvIra kI jayantI tithi hai| yaha tithi mAnava ke liye navIna AsthA aura saMkalpavAn vratoM kA sandeza lAtI hai| satya, ahiMsA aura brahmacarya ke prati nUtana niSThA kI jayantI ke rUpa meM isa tithi kA mahattva hai / adattAdAna-parityAga aura aparigraha rUpI mahAvratoM ko vijayapatAkA ke rUpa meM yaha jayantI tithi bAra-bAra hamAre samakSa AtI rahI hai aura pratisaMvatsara meM isake mAsvara teja kA darzana hameM milatA rhegaa| bhagavAna mahAvIra mahAn Adarza ke pratIka haiM / mahAvratoM kI akhaNDa sAdhanA se unhoMne jIvana kA buddhigamya mArga nirdhArita kiyA aura sthUla jaDa zarIra se Upara uThakara mAboM kI zAzvata vijaya kA navIna mAnadaMDa sthApita kiyaa| mana. vANI aura karma kI sAdhanA ucca ananta jIvana ke lie kahA~ taka koI prANI kara sakatA hai isakA udAharaNa tIrthaMkara mahAvIra kA jIvana thaa| usa mahAna dharma-samudra ke meghajala sudIrgha kAla taka barasate rahe haiN| Age bhI vaha amRta jala pratyeka ke jIvana ko sIMca sake isake liye Avazyaka hai ki hama usa Adarbha ko apane jIvana meM yathAzakti utArane kA prayatna kreN| 1. bArahaveM vaizAlI mahotsava para 23 apraila 1956 ko diyA gayA bhASaNa /

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vaizAlI aura dIrghaprajJa bhagavAna mahAvIra 109 hamAre sadAcAra kI zIta vAyu pAkara hI dharma kA divya jala AkAza se pRthvI para AyA karatA hai| avyakta dharma-tatva ko jIvana meM vyakta banA lenA hI mAnava kA baDA kauzala hai| dharma-tattva __ yaha dharma-tattva bahuta hI sUkSma, nitya, vyApaka, dezakAla meM sarvatra vitata mahanIya bhAva hai| isI kI pUrNatama sazakta abhivyakti mAnava kA adhyAtmajovana, naitika jIvana aura sadAcAra para pratiSThita sAmAjika jIvana hai / use hI satya kahate haiM / satya aura dharma paryAyavAcI haiM / pratyeka AcArya, siddha, kevalI, jJAnI, RSi, buddha, mahAtmA, tIrthakara, mahAmAnava isI nitya dharma-tatva kA nija prayatna se jIvana meM pratyakSa karatA hai aura unakA vaha dharmamaya jIvana hI mAnava kA patha-pradIpa banatA hai / zuddha dharma-tattva sampradAyoM kI sImA se sImita nahIM hotA / vaha to una saba meM avibhakta rahatA hai| AkAzacArI meghoM ke amRta jala jisa prakAra pRthvI ke svaccha sarovaroM meM saMcita ho jAte haiM, vaise hI zAzvata dharma-tattva ke bhAva mAnavIya mana meM pahale pratyakSa rUpa meM Ate haiM aura usI zakti se mautika jIvana meM avatIrNa hote haiM / dharmAnveSI saMpradAya to satya kI prayogazAlAe~ mAtra haiN| kisI mata yA paMtha kA anuyAyI banane mAtra se vyakti kA kalyANa nahIM ho sktaa| vaha ekAMgI gati hai| mana, vacana aura kama meM satya ko eka sAtha gati sarvAMgINa gati hai| vahI satya satya hai jo 'trisatya' ho, arthAt jo mana kA satya hai, vaha vANI kA satya ho aura jo manavANI kA satya hai vahI karma kA bhI satya banA ho| isa prakAra kA satya yA dharma vizva kA saccA Aloka hai| vaha vizvamAnava ke jIvana kA camakIlA prakAza hai / usI ke liye kahA gayA hai _ namo dharmAya mahate dharmo dhArapati prajAH jisa tatva se loka meM prajAoM ke jIvana ko saccI pratiSThA milatI hai, ve hI dhAraNAtmaka niyama dharma hai| manu, veda-vyAsa, vAlmIki, isI mahAgha dharmatattva ko ArAdhanA karate haiN| vAlmIki ke 'rAmo vigrahavAn dharmaH' isa anubhava meM usa guNasamaSTi kI saMjJA dharma hai, rAma kA jIvana jisakA pratIka mAtra hai| bhagavAn buddha aura tIrthaMkara mahAvIra ne usI dharma-tattva ko jIvana rUpI samudra ke maMthana se prApta kiyA thaa| yaha akhaMDa dRSTi dharmoM ke samavAya kI dRSTi hai| samavAya hI saMprati sahiSNutA aura sammilana hai| vaha divya asIma bhAva hai jisakI chAyA meM vyakti kA mana vizva ke sAtha eka hone ke liye umagatA hai| Aja ke mAnava ko isa samavAya dRSTi kI sabase adhika AvazyakatA hai| vizva ke kSitija para Aja jisa naye mAnava kA janma ho rahA hai, vaha zreSThaprajJA, zIla, mAnava-prema, sahAnubhUti, maitrI, karuNA Adi bhAvanAoM se pratipAlita vizva mAnava kA svarUpa hai / jo dharma isa vizva mAnava kA nirmANa karane kI kSamatA rakhatA hai, vahI upAdeya hai| isa samaya pratyeka dharma ko Atmazuddhi kI agni meM tapanA hogaa| pratyeka dharma isa kasauTI para kasA jA rahA hai / vizva prema kI kaMcanavarNI rekhA dharma ke khare-khoTepana ko pramANita karAnevAlI hogii| ataeva yaha yuga AtmaprazaMsA yA mahatA kaMTha se apane guNa-bakhAna karane kA nahIM hai| dharma yA mata

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110 Homage to Vaisali matAntaroM ko apane zuddha hiraNmaya teja ko prakAzita karane kI AvazyakatA jaisI isa samaya hai vaisI pahale kabhI nahIM huI thii| dhArmika camatkAroM se, mahAtmAboM kI siddhiyoM se, athavA svarga-naraka kI kalpanAoM se mAnavI buddhi ko vyAmohita karane kA yuga sadA ke liye calA gayA / siddhi aura camatkAra mAnavI prajJA ke zatru haiN| mahAvIra ko AgamoM meM dIrghaprajJa kahA gayA hai / buddha prajJA ke mahAn skaMdha yA vRkSa kahe gae haiN| kRSNa kA sabase bar3A baradAna buddhiyoga kI zikSA hai| buddhi yA prajJA yA jJAna kI ArAdhanA hI mAnava kI mAnavatA hai / bhAvuka vyakti siddhi ko DhUMr3hatA hai| naiSThika vyakti svayaM apanI buddhi ke dharAtala para ArUr3ha hokara prayatna karatA hai aura karmasiddhi prApta karatA hai| buddhiniSTha mAnava saMgharSa kA AvAhana karatA hai / mano'nugata mAnava anukUlatA yA ArAma se abhISTa pA lenA cAhatA hai| aisI bhAvanA prajJAzUnya mAnava kI vRtti hai| zramaNa dharma jJAtRputra mahAvIra ko zramaNadharmA kahA gayA hai| prAcIna bhAratIya zramaNa dharma kI vAstavika paramparA jaisI mahAvIra ke sAdhanA-pradhAna dharma meM surakSita pAI jAtI hai vaisI anyatra nhiiN| kintu isa zrama kA vyApaka artha thaa| zarIra kA zrama zrama hai| buddhi kA zrama parizrama hai / AtmA kA zrama Azrama hai / ekataH zramaH shrmH| paritaH zramaH parizramaH / A samantAt zramaH AzramaH / eka meM jo zarIra mAtra se adhUrA yA avayava zrama kiyA jAtA hai vaha zrama hai| eka meM jo mana aura zarIra kI sahayukta zakti se pUrA dharma kiyA jAtA hai, vaha parizrama hai / aura sabake prati cAroM ora prasRta honevAlA jo zrama bhAva hai vaha Azrama kahalAtA hai / ye tIna prakAra ke mAnava hote haiN| kevala jo zramika haiM, ve sImita, bar3a-mAvApanna, duHkhI aura klAnta rahate haiM / jo apane kendra meM jAgarUka zarIra aura prajJA se satata prayatnazIla rahate haiM ve dUsarI uccatara koTi ke prANI haiN| ve sukhI hote hue bhI svArthanirata hote haiN| kintu tIsarI koTi ke uccatama prANI ve haiM jinake mAnasa kendra kI razmiyoM kA vivAna samasta vizva meM phailatA hai aura jinakA AtmabhAva sabake dukha-sukha ko apanA banA letA hai| aise mahAnubhAva vyakti hI sacce mAnava haiN| ve hI vizvamAnava, mahAmAnava yA zreSTha mAnava hote haiN| aise hI udAra mAnava saccI zramaNa-paramparA ke pratinidhi aura pravartaka the| ve kisI nijI svArtha yA sImita svArtha ko prApti yA bhogalipsA ke liye araNyavAsa nahIM karate the, vaha sukha svArtha to unheM gRhastha jIvana meM bhI prApta ho sakatA thaa| ananta sukha kI saMyama dvArA upalabdhi hI zramaNa jIvana kA uddezya thA jisameM samasta sImA-bhAva vigalita ho jAte haiN| kAzyapa mahAvIra dvArA pravedita dharma evaM zAkya-zramaNa gautama dvArA pravedita dharma donoM isa lakSya meM eka sahaza haiN| dArzanika jaTilatAoM ko pare rakhakara mAnavatA kI kasauTI para donoM pUre utarate haiM / zama kA mArga vizva ko apane AtmabhAva kI paridhi meM sameTa lene kI dRr3ha AdhAra-bhUmi zama kI upAsanA hai| zama yA zAnti vizvamAnava kI sabase mahatI saMprApti hai| eka ora zama kA tAtparya pUrNa indriya-nigraha aura Atmavijaya kA mArga hai| yahI AdhyAtmika sAdhanA kahI gaI

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vaizAlI aura dIrghaprajJa bhagavAna mahAvIra 111 hai| isa patha kA yAtrI sarvathA nirvikAra aura zuddha banane kA prayatna karatA hai| isI ke antargata mahAvrata aura aNuvratoM kA jIvana hai jinakA upadeza araNyavAsI bhikSu aura AgArika gRhasyoM ke liye kiyA jAtA hai / ahiMsA kI bhAvanA zama kA mUla hai| jo vyakti sarva bhUtoM ke hita meM nirata hai, jo sabako Atmavat mAnatA hai, vaha sabake prati adroha kI bhAvanA hI jIvana meM rakha sakatA hai| apane prANoM ke utsarga karake bhI vaha dUsaroM kA kalyANa karane kA prayatna karatA hai| kintu ahiMsA nirAkaraNAtmaka dharma nahIM hai| kartavya ke rUpa meM prANImAtra ke prati prema aura hitabuddhi kI bhAvanA saccI ahiMsA hai jisakI mAnava ko AvazyakatA hai / jo vyakti zuddha ahiMsA-vRtti meM pratiSThita ho jAtA hai vaha sAre vizva ke liye cunautI hai| vaha svakendra kI paridhi kA ananta vistAra kara letA hai| usakA avicAlI bhAva use abhaya pradAna karatA hai| vaha mRtyu, maya aura zoka se Upara uTha jAtA hai| aise vyakti kA jIvana saba prajAoM ke liye unmukta ho jAtA hai| kintu vyaktigata jIvana kI yaha vibhUti vyAvahArika jIvana ko bhI prabhAvita karatI hai| samAja aura rASTra kA jIvana evaM antarrASTrIya jIvana, inakA mA saccA AdhAra zama kI nIti hI ho sakatI hai| zama kI nIti kA ulTA mArga sAmrAjyavAda hai| Aja hamAre rASTra ne jAna-bUjhakara yama kI nIti kA avalambana liyA hai aura saba prakAra ke sAmrAjyavAda ko jahA~ bhI vaha sira chipAe haiM, bhAvAtmaka cunautI dI hai| dharmabhAvanA, ahiMsAmAvanA yA zama bhAvanA eka hI mUla pravRtti ke rUpa hai| jahA~ dharmanIti aura rASTranIti kA saMgama hai, usI rasapUrNa srota se isa jIvana-mArga kA janma hotA hai| gaNarAjya kI zama nIti ___ yaha kahanA ucita hogA ki rASTra meM zama kI nIti kA nAma gaNataMtra praNAlI hai aura yuddha yA para-utpIr3ana kI nIti kA nAma sAmAnyatantra hai| bAhyarUpa gaNataMtra kA rakhate hue bhI gaNa sAmrAjyavAdI bana sakate haiM / para vo gaNa vizuddha zama kI nIti apanA cuke haiM unakA teja aura zIlaM dUsare hI prakAra kA ho jAtA hai / isa prasaMga meM mahAbhArata samA-parva ke usa prakaraNa (14, 2-6) kI ora dhyAna jAtA hai jisameM sAmrAjya zAsana paddhati aura gaNa-zAsana paddhati ke maulika bheda aura tAratamya kA vivecana kiyA gayA hai| magadha ke sAmrAjyavAda kA anta karane ke liye yAtrA kA vicAra mana meM lAkara kRSNa yudhiSThira ke sAtha ina donoM nItiyoM ke guNa doSoM kA tulanAtmaka vicAra karate haiM / hamAre Aja ke iso kSetra meM eka ora licchavi yA vRjjiyoM ke gaNarAjya aura dUsarI ora magadha ke prabala sAmrAjyavAda kI lIlAsthalI thii| isIlie bhI yaha prasaMga mArmika aura avasarocita hai| prAcIna paribhASA meM saMgha-paddhati ke liye pArameSThya zabda kA prayoga huA thA / tadanusAra pArameSTya aura sAmrAjya donoM kI nimnalikhita vizeSatAeM batAI gaI haiM: (1) pArameSTya zAsana meM pratyeka gRha yA kula meM eka-eka rAjA hotA hai| kula-paddhati pArameSThya zAsana kA mUlAdhAra hai; aizvaryasattA kuloM meM samAna rUpa se baMTI rahatI hai (gRhe gRhe hi rAjanaH svasya svasya priyNkraaH)|

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112 Homage to Vaisali (2) sAmrAjya-paddhati sabako har3apa kara sArA adhikAra eka vyakti meM kendrita kara detI hai (sAmrAT zabdo hi kRtsnamAk) / gaNoM kI bhAvanA isake ThIka viparIta hotI hai / gaNa zakti ke ekatra kendrita hone ko sahana nahIM kara sakate (na ca saamraajymaaptaaste)| (3, pArameSThya yA gaNazAsana meM saba loga eka dUsare ke anubhava yA vyaktigarimA ko svIkAra karate haiM (parAnubhAvajJa) aura paraspara milajulakara vyavahAra karate haiM (pareNa smvetH)| ve svayaM apanI zakti kI DoMga nahIM hAMkate, jaisA sAmrAjyavAdI kiyA karate haiM / (4) gaNa rAjya meM janapada yA deza kI vizAla bhUmi bhItara taka jIvana ke kalyANoM se bharI pUrI rahatI hai arthAt rAjya kI samRddhi kA varadAna dUra-dUra taka prajAoM ke ghara-ghara meM phaila jAtA hai| isake viparIta sAmrAjya meM saba kucha samrAT ke rAjakula yA usakI rAjadhAnI meM simaTa kara raha jAtA hai| rAjakula ke vyakti yA jinakI vahAM taka pahu~ca ho jAtI hai, ve hI sAmrAjya meM kalyANa ke bhAgI banate haiN| (5) pArameSThya zAsana meM zama yA zAMti zAsana kA mukhya AdhAra hotI hai / jo loga yaha kaha sakate haiM ki zama kI nIti mokSa yA nirvANa ke mArga para calanevAloM ke liye hai, maiM unase sahamata nahIM (zamameva paraM manye natu mokSAd bhvecchmH)| rASTranIti meM yadi sAmrAjya kI manovRtti ko chor3a diyA jAya aura pArameSThya Adarza svIkAra kara liyA jAya to nizcaya hI zama yA zAMti kI prApti sambhava hai| sAmrAjya kA mUla bala hai, pArameSThya yA gaNataMtra kA mUla zama hai, tabhI to jarAsandha balapUrvaka hI sAmrAjya calAtA thaa| . (6) yaha nizcita hai ki sainika parAkrama se pArameSThya Adarza kI prApti kabhI nahIM ho sakatI (Arambhe pArameSThyaM tu na prApyamiti me matiH) / (7) pArameSThya zAsana meM sadA eka vyakti sarvopari yA zreSTha nahIM rhtaa| jo gaNa ke pratinidhi haiM, unameM kabhI koI aura kabhI koI zreSTha bana jAtA hai (kazcit kadAcideteSAM bhavec cheSTho janArdana), arthAt kuloM kI zAsana-praNAlI meM zreSThatA yA paramatA kabhI kisI ke pAsa calI jAtI hai, kabhI kisI ke paas'| 1. gahe gahe hi rAjAnaH svasya svasya priyNkraa| na ca sAmrAjyamAptAste samrAT zabdo hi kRtsnabhAk // 2 // kathaM parAnubhAvazaH svaM prazaMsitumarhati / pareNa samavetasta yaH prazastaH sa pUjyate // 3 // vizAlA bahalA bhuumibhrtnsmaadhitaa| dUraM gatvA vijAnAti zreyo vRSNikulovaha // 4 // zamameva paraM manye natu mokSAd bhavec chamaH / Arambhe pArameSTyaM tu na prApyamiti me matiH // 5 // evamevAbhijAnanti kule jAtA manasvinaH / kazcit kavAcideteSAM bhaveccha cho janArdana // 6 // (sabhAparva a0 14)

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vaizAlI aura dIrghaprajJa bhagavAna mahAvIra / 113 Upara jina vizeSatAoM kA ullekha kiyA gayA hai, ve vaizAlI ke gaNarAjya meM pUrNamAtrA meM vikasita thIM arthAt vaizAlI saMgha meM kulasaMsthA kA zAsana, vyakti kA anubhAva yA garimA aura zama kI nIti; ina tInoM vizeSatAoM kA varNana licchaviyoM ke itihAsa se prApta hotA hai| licchaviyoM ke 7707 kula the| pratyeka kula kA kulavRddha yA pratinidhi 'rAjA' kI padavI dhAraNa karatA thA- ekaka evaM manyate ahaM rAjA ahaM rAjeti (llitvistr)| ise hI mahAbhArata meM 'gRhe gRhe hi rAjAnaH' kahA gayA hai| pratyeka 'rAjA' yA kula ke pratinidhi kSatriya ko gaNa ke aizvarya yA prabhusattA meM samAna adhikAra prApta thaa| licchaviyoM ke vaizAlI nagara meM gaNa ke antargata rAjAoM ke jitane kula the unake rAjyAdhikAra para abhiSeka karane kA jala eka vizeSa puSkariNI yA kuNDa se liyA jAtA thA, jise maMgalapuSkariNI kahate the (vesAlInagare gaNarAjakulAnaM abhiSekamaMgalapokkharaNI, * jAtaka 4 / 148) / usa puSkariNI kA jala rAjya ke aizvarya kA pratIka thaa| ataeva jina kuloM meM prabhusattA pIr3hI dara pIr3hI calI AtI thI, unheM hI maMgalapuSkariNI se mUrdhAbhiSikta banane ke liye jala prApta karane kA adhikAra thaa| gaNa kI sabhA meM ve hI baiTha sakate the, jo vidhivat mUrdhAbhiSikta hote the| yaha abhiSeka kisa avasara para kiyA jAtA thA, isa prazna kA uttara isa prakAra hai| pratyeka kula kA bar3A bUr3hA yA kulavRddha usakA pratinidhi hotA thA / kulavRddha pitA ke anantara usakA putra isa padabI kA adhikArI banatA thaa| usa avasara para usakA mUrdhAbhiSeka samasta samAja kI upasthiti meM samArohapUrvaka kiyA jAtA thaa| Ajakala kI bhASA meM isa loka-prathA ko pagar3I bAMdhanA' kahate haiN| samasta kula eka dUsare kI tulanA meM samAnAdhikAra rakhate the-jAtyA ca sadRzAH sarve kulena sadRzAstathA, arthAt saba mUrdhAbhiSikta kSatriya janma aura kula ina donoM bAtoM meM sarvathA samAna the| koI kisI taraha kI viziSTatA kA dAvA na kara sakatA thaa| licchavi saMgha yA vRjji janapada meM jo cirantana paramparAeM poSita huI thIM, unake anusAra jAtIya svAbhimAna samatvabhAva, vaiyaktika garimA aura svAtantrya bhAvanAoM kI pradhAnatA thIaisA bauddha sAhitya se vidita hotA hai| pArivArika jIvana kI zuddhi aura Adarza sthApanA ke unameM kaThora niyama the| kahA jAtA hai ki yahAM ke kSatriya kumAra eka-se rathoM para eka samAna veza pahana kara eka se anubhAva se nikalate the| yahAM kI kulapaddhati ke liye bhASA meM vizeSa zabda hI pracalita ho gayA thA, jise kAtyAyana ne 'vRjigArhapatam' kahA hai (sUtra 6 / 2 / 42) / sabhAparva meM jise janapada kA zreya kahA hai, usa kalyANa rUpa kI pUrNa mAtrA kA darzana licchavi saMgha meM usa samaya upalabdha thaa| unake jIvana ke rocanAtmaka varNana bauddha aura jaina sAhitya meM upalabdha haiN| licchavi usa samaya kI saMgha-zRMkhalA meM kevala eka kar3I the| vastutaH mahAjanapada yuga meM saMghoM kI yaha paramparA mithilA se lekara vAhnIka taka phailI huI thii| vaha rASTrIya jIvana kA abhUtapUrva prayoga thaa| mAnavIya svatantratA aura vaiyaktika garimA kA jo anubhava rASTra ne usa yuga meM kiyA, vaisA phira dekhane meM nahIM aayaa| janapada yA saMgharAjya saMskRti kI saccI dhAtriyAM bana gii| deza kA adhikAMza kSetra janapadIya saMgaThana ke prabhAva meM A gyaa| usa yuga 15

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114 Homage to siaVah meM tIna bAteM vizeSa rUpa se prakaTa huii| eka Arthika samRddhi, dUsare naitika guNoM kA vikAsa aura tIsare prazA yA buddhi ke Akasmika sphoTa dvArA sAhitya aura jJAna kA parana utkarSa / aneka zilpoM kA tAnA-bAnA pUrva se pazcima taka phaile hue, janapadoM meM chA gayA thA, jinheM usa samaya kI bhASA meM jAnapadI vRtti kahate the| yAska aura pANini ne usakA ullekha kiyA hai aura bauddha evaM jaina sAhitya meM una zilpoM ko lambI-lambI sUciyA~ bhI pAyI jAtI haiN| samatA aura svatantratA kI bhAvanA kA paripAka vyakti ke naitika guNoM meM dekhA jAtA hai| usa bhAvanA kI jhalaka buddha aura mahAvIra ke upadezoM meM tathA mahAbhArata ke nIti-pradhAna sthaloM meM pAI jAtI hai| caritra kI uccatA kA baha Adarza azvapati kaikeya ke isa vAkya meM abhivyakta hotA hai __na me steno janapade na kadaryoM na madyapaH / / nAnAhitAgni vidvAn na svairI svairiNI kutH|| vastutaH janapadoM ke jIvana kI naI preraka zakti hI vaha mahAna dharma thI, jisakI ora usane Arambha meM saMketa kiyA thaa| vahI bada aura mahAvIra ke nIti-pradhAna dharma ke rUpa meM prakaTa haaii| dharma rIti-rivAja vAlA prAcIna samayAcArika dharma na thA, jo kisI-na-kisI rUpa meM sabhI jagaha milatA hai| dharma kA tAtparya una dhAraNAtmaka niyamoM se thA, jo prajA aura rASTra ko dhAraNa karate haiM / janapadoM meM utkRSTa buddhivAda kA eka nayA Adarza poSaNa pA rahA thA, jise usa yuga ke sAhitya meM prajJA kahA gayA hai| sAmAnya nAgarika aura zAsana kA bhAra vahana karane vAle adhikArI donoM ke liye prajJA yA buddhipradhAna jIvana kA ullekha prAcIna sAhitya meM, vizeSataH mahAbhArata meM AtA hai / isa prajJA kA unmeSa sAhitya, dharma aura darzana ke kSetra meM vizeSa rUpa se huaa| brAhmaNoM kA upaniSat sAhitya, jainoM kA aMga sAhitya, aura bauddhoM kA tripiTaka sAhitya usI janapadIya yuga ke prajJAzIla vyaktiyoM kI dena hai| tIna dhArAoM meM abhivyakta hone para bhI yaha mahanIya sAhitya eka hI prajJA bhAvanA se otaprota hai / tattvacintana, satyAnveSaNa, tathyAtmaka vyAvahArika kauzala ye isa sAhitya kI samAna vizeSatAeM thiiN| ___ janapadoM aura saMghoM meM vikasita mAnavIya jIvana ke uccastara kI kucha kalpanA yAska zAkaTAyana, AruNi, zvetaketu, yAjJavalkya, janaka, buddha, mahAvIra, maMkhali-gozAla Adi-Adi aneka AcAryoM ke kArya aura vicAroM se kI jA sakatI hai / .. bhAratIya itihAsa meM lagabhaga 1000 I0 pU0 se 500 I0 pU0 taka kA yuga mahAjanapadayuga ke nAma se prasiddha hai / isI ke garbha meM licchavi, zAkya, kuru, madra, gandhAra, mAlava, kSudraka Adi mahimAzAlI gaNoM aura janapadoM kA jIvana antanihita hai / vastutaH sa yuga kA pUrA mahattva abhI taka samajhA nahIM jA sakA hai| yUnAna ke itihAsa meM jo sthAna vahA~ ke jagaprasiddha purarAjyoM kA thA, kucha usase bhI adhika vyApaka aura cirasthAyI pada bhAratIya itihAsa meM janapada rAjyoM kA hai| bhAratIya janapada rAjyoM kA prayoga yUnAna deza se kahIM adhika vistRta aura mahAn thaa| donoM ke vikAsa aura unnati kA samaya bhI lagabhaga eka hI thaa| yUnAna ke purarAjya janapadoM ke samAna hI nItidharma ke Adarza ko divyaguNa aura IzvarIya sattA kA sarvotkRSTa

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vaizAlI aura dIrghaprajJa bhagavAna mahAvIra 115 rUpa mAnate the| donoM meM jIvana ke uccatama pariSkAra kA srota nItidharma hI thaa| sAMskRtika dRSTi se janapada yuga meM bhAratIya saMskRti kI jo mUla pratiSThA huI, usa kA jo kSetrIya rUpa usa yuga meM saMpanna thA, usI ke AdhAra para kAlAntara meM janapada saMskRtiyoM ke milane se rASTrIya saMskRti kA svarUpa vikasita huaa| purarAjyoM meM kucha choTe aura kucha adhika zaktizAlI hote the| vaise hI janapada aura saMgharAjya ko bhI kaI koTiyAM thiiN| jisa prakAra ethensa aura spArTI ke bar3hate hue sAmrAjyoM ne purarAjyoM ko har3apa liyA usI prakAra bhArata meM bahuta se banapadoM meM rAjanaitika prabhutva aura aizvarya sattA para caukA phera kara hI magadha ke vikrAnta sAmrAjya kA udara huA / yadyapi saMghoM kI zama-pradhAna noti samudIrNa sAmrAjya zakti ke sAmane vilupta ho gaI, kintu amaratA aura svataMtratA, samatA aura vyaktimahimA, prajJA aura thIla ke jina AdarzoM kA usa samaya vikAsa huA, unake saurama se Aja bhI mAnavIya sabhyatA surabhita banI huI hai / yahI dharma kI cirantana vijaya hai| AON

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Immuninsunn vaizAlI kA sAMskRtika mahattva' zrI raMganAtha rAmacandra divAkara, rAjyapAla, bihAra Aja kA dina kevala hama bhAratavAsiyoM ke liye hI nahIM, balki samasta mAnava-jAti ke liye bar3e hI saubhAgya evaM gaurava kA dina hai| Aja se lagabhaga DhAI hajAra varSa pUrva, isI pavitra bhUmi para, jahA~ abhI hama loga ekatrita hue haiM, kabhI usa mahApuruSa kA AvirbhAva huA thA, jisane sirpha mAnava-samAja meM hI nahIM, varan sRSTi ke samasta jIvadhAriyoM meM, zAnti, samatA, sahRdayatA aura saha-astitva kI sthApanA ke lie, apane samasta rAjasI sukhoM ko lAta mAra kara saMnyAsa liyA thaa| kalpanA kIjiye, usa samaya kI, jaba 30 varSa ke rAjakumAra ne apane agraja ke samakSa, loka-kalyANa kI maMgala-kAmanA se abhibhUta hokara pravrajyA grahaNa karane kI anumati dene ke lie Agraha kiyA hogA aura jarA usa sthiti para bhI vicAra kIjie jaba dina ke tIsare pahara, yahIM ke jJAtR khaNDa bana meM, usa samaya, jaba samasta vaizAlI ke nagara nivAsI, bAla, vRddha, yuvA, strI, puruSa, sabhI upasthita hoMge, usane pravajyA grahaNa kI hogI, usa samaya upasthita jana-samudAya ke sAtha-sAtha svayaM usa rAjakumAra kI ardhAGginI, yazodA, aura putrI priyadarzanA kI mAnasika avasthA kaisI hogI, socane para Aja bhI A~sU A jAte haiM / Atmotsarga kA yaha mahAn Adarza nirUpita karanevAle, mahApuruSa, jisa miTTI meM paidA hoM, sacamuca vaha dharatI dhanya hai, aura dhanya haiM vahAM ke rahanevAle ve log| vaizAlI, isa nAma meM hI jAdU kA asara hai / yaha sthAna mujaphpharapura se lagabhaga teIsa mIla kI dUrI para avasthita hai| chaThI zatAbdI I0 pU0 meM hI yaha vajjiyoM kA gaNataMtra-saMgha se sambandhita thaa| vajji saMgha kI yahI rAjadhAnI thii| sAtha hI, bajji saMgha ke ATha gaNataMtroM meM se sarvAdhika zaktizAlI licchiviyoM kI rAjadhAnI bhI yahIM thii| sabhI gaNataMtroM kA saMcAlana bahuta hI vyavasthita evaM utkRSTa DhaMga se hotA thaa| kahA jAtA hai ki bhagavAn buddha ne buddhadharma ko saMghaTita karate samaya vajjiyoM kI gaNataMtra-praNAlI kI bahuta-sI bAtoM ko hU-bahU svIkAra kara liyA thaa| 1. bArahaveM vaizAlI mahotsava ke avasara para 23 apraila 1956 I0 ko diyA gayA adhyakSIya bhaassnn|

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vaizAlI kA sAMskRtika mahattva 117 kintu vaizAlI ke rAjanItika mahatva tathA usake avismaraNIya nAgarikoM, licchiviyoM kI apekSA, vahA~ ke dhArmika evaM sAMskRtika mahatva adhika prabhAvazAlI haiN| vaizAlI bhagavAn buddha kA priya sthAna thaa| unhoMne apanA adhikAMza samaya yahIM dharmopadeza meM vyatIta kiyA / unhoMne yahAM kI janatA ko trAyastriMza deva kI saMjJA se abhihita kiyA thaa| unhoMne yahAM ko janatA kI ekatA, unake prajAtaMtra tathA unakI dharma-bhAvanA kI prazaMsA kI thii| yahIM kI sarvAdhika vaibhavazAlinI evaM sundarI vArAMganA AmrapAlI ne svayaM apane Apako tathA apanI sArI sampatti ko bhagavAna buddha ke caraNoM meM arpita kara diyA thA aura isake dvArA usane yaha siddha kara diyA thA ki vyakti evaM vaibhava ke AkarSaNa kI apekSA Antarika zAnti tathA akhaNDa vyaktitva kA mahattva kahIM adhika hai| isI ke nikaTa kolhuA kA eka stUpa hai, jo bhagavAna buddha ke priyaziSya Ananda ko samarpita kiyA gayA hai / janmabhUmi Aja, 23 apraila 1956 I0 kA dina eka anya dRSTi se bhI bar3A hI mahatvapUrNa hai| isI kSetra kA basukuNDa, antima jaina tIrthakara varddhamAna mahAvIra kA janma sthAna hai / Aja hI unakA janma-divasa hai| varddhamAna mahAvIra Aja ke jainadharma ke saMsthApaka ke rUpa meM pratiSThita hai / Apane saMnyAsa lene ke pUrva 30 varSoM taka tathA saMnyAsa grahaNa karane ke bAda bAraha varSoM kA samaya yahIM vyatIta kiyA thaa| lagabhaga do hajAra varSoM se bhI adhika samaya se basukuNDa prAma kA yaha choTA-sA kSetra, bhagavAna mahAvIra kI janma-bhUmi hone ke kAraNa, unheM samarpita hai| yaha jamIna yoM hI par3I hai| isa para kisI prakAra kI khetI nahIM kI jaatii| vaha jyoM-kI-tyoM surakSita par3I hai| yahIM Aja hamAre zraddheya rASTrapati dvArA, bhagavAna mahAvIra ke smAraka bhavana kA zilAnyAsa kiyA gayA hai| vazAlI kI yahI rAjanItika, sAMskRtika tathA dhArmika pRSThabhUmi ke mahattva ke kAraNa vidvAnoM tathA jana-sAdhAraNa kA dhyAna isa ora vizeSa rUpa se AkRSTa huA hai| Aja isa sthAna kA mahattva purAtattva evaM sAMskRtika dRSTi se sarvopari hai| DaoN0 zrIkRSNa siMha ke preraNAdAyaka patha-pradarzana se vaizAlI saMgha yahA~ vaizAlI-mahotsava kA Ayojana karane lagA, taba se to yaha sthAna eka tIrtha ke rUpa meM hI pariNata ho gayA hai / Aja isI pavitra bhUmi para hamAre rASTrapati dvArA, prAkRta jainadharma tayA ahiMsA ke snAtakottara adhyayana evaM zodha ke nimitta eka saMsthAna kA zilAnyAsa kiyA gayA hai| ahiMsA yaha vizeSa rUpa se dhyAna dene kI bAta hai ki zoSa-kArya ke lie ahiMsA sarvathA nayA tathA atyanta hI lAbhadAyaka viSaya hai| yahA~ ahiMsA kA sambandha kevala usake AdhyAtmika evaM dhArmika pakSa se nahIM hai| apitu, ahiMsA ke saiddhAMtika pakSa se hai| isI ke antargata prema kA siddhAnta bhI nihita hai, jo sabhI prANiyoM kA AdhAra tathA sabhI cetana tattvoM kA sambandhasUtra hai| apanI gauravapUrNa paramparA para dhyAna dene se, tathA hindU-dharma, jaina-dharma

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118 Homage to Vaisali evaM buddha-dharma ne isa para jitanA jora diyA hai, use samajhakara paba hama isa mora dhyAna dete haiM, taba isa viSaya kA zodhakArya bar3A-hI mahattvapUrNa pratIta hone bhagatA hai| jaina dharma kI rIr3ha ahiMsA hI hai| vartamAna yuga meM mahAtmA gAMdhI ne apane jIvana meM, tathA unhoMne jo kucha bhI kahA tathA kiyA, sabameM ahiMsA ko hI pramukha sthAna diyA thaa| yahAM taka ki vibhinna rASTroM ke pArasparika sambandha meM bhI unhoMne ahiMsA ko hI pramukhatA dI thii| Aja antarrASTrIya kSetra meM jisa paMcazIla kI carcA hai, vaha ahiMsA se hI udbhuta hai| DaoN. alabarTa jevillara ne apane lekhoM meM yaha likhA hai ki yadi hameM apanI saMskRti kI rakSA karanI hai, to jIvana ke naye mUlyoM kI AdhArazilA ke rUpa meM jIvana ke prati AsthA ko grahaNa karanA anivArya hai| ye sabhI tatva yahI saMketa karate haiM ki ahiMsA ke siddhAnta kitane gahana evaM bAdhAramRta hai, ahiMsA kA pravAha kitanA vistRta hai tathA manuSya jaise sAmAjika prANI ke lie ahiMsA kA artha kitanA vyApaka hai| saMsthAna kA zilAnyAsa ukta saMsthAna kA zilAnyAsa bihAra kI bhUmi meM huA, yaha isa tathya kA spaSTa pramANa hai ki bihAra sarakAra apanI saMskRti tathA darzana ke prati yatheSTa sajaga hai| isakA kAraNa zrI hai, samasta bhArata meM bihAra hI prAcIna paramparA aura saMskRti kI dRSTi se vaibhavazAlI rahA hai| upaniSadoM ke yAjJavalkya aura maitreyI, mithilA ke banaka, buddha, mahAvIra, canagupta, cANakya, azoka tathA anekAneka mahApuruSoM kI bhUmi bihAra hI pii| yahI kAraNa hai ki yahA~ daramaMgA meM saMskRta meM zodhakArya karane ke lie mithilA saMsthAna tathA pAki aura bukha-dharma meM zodhakArya karane ke liye nAlandA meM nAlandA saMsthAna sthApita karane kI preraNA logoM ko milii| ukta sasthAna to pahale se hI kAryarata hai, sAtha hI kucha dina pUrva nAlandA vihAra kI bhI sthApanA kI gaI hai jisakA udghATana DaoN. rAdhAkRSNana ne kiyA thaa| isake atirikta, phArasI aura arabI meM zodhakArya karane ke liye khudAbaksa lAibrerI meM eka saMsthAna kholA gayA hai| ___ aba vaizAlI meM prAkRta, jaina-dharma tavA ahiMsA ke lie yaha saMsthAna khulA hai| yahA~ para maiM apane jaina mitra zrI zAnti prasAda jaina kI prazaMsA kie vinA nahIM raha sktaa| zrI zAnti prasAda jaina bihAra ke eka pramukha udyogapati haiN| isa saMsthAna kI sthApanA itanI jaldI ho sakI, isakA pUrA zreya unheM aura unake sahayogiyoM ko hI hai| isa saMsthAna ke bhavananirmANa Adi ke lie unhoMne pAMca lAkha rupaye kI rAzi dI hai, sAtha hI AgAmI pAMca varSoM taka AvattaMka vyaya kA bhI kucha hissA Apa deNge| sarakAra isa saMsthAna ko bhI vaise hI calAyegI tathA isakA bhI vaise hI sArA kharca vahana karegI, jaise isI prakAra ke anya saMsthAnoM ko calA rahI hai| yaha AyA kI jAtI hai ki jaina-samudAya; jo yatheSTa samRddha aura udAra hai, isa ora paryApta dhyAna degA, tAki isa saMsthAna kI ora na kevala bhArata kI hI vidvanmaMDalI AkarSita hogI, apitu samasta saMsAra kI vidvanmaMDalI isa saMsthAna kI mora AkRSTa hogI, kyoMki isa saMsthAna meM ahiMsA jaise viSaya meM zodhakArya kiyA jAyagA, jisakA mahattva sampUrNa vizva meM akSuNNa hai|

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vaizAlI kA sAMskRtika mahattva 119 nAlandA meM to anekAneka bauddha dharmAvalambI dezoM ke vidvAna AkRSTa ho rahe haiN| kintu mujhe isameM saMdeha nahIM ki vaizAlI goSa karanevAle vidvAnoM ke lie eka vaisA hI mAranA siDa hogI, jaisA bhArata yA kahIM bhI koI acchA-se-acchA kendra ho sakatA hai| . isa avasara para hama para rASTrapati DaoN. rAjendra prasAda jI ke atyanta AbhArI hai, jinhoMne hamAre AgraharSa nimantraNApara, caita kI isa cilacilAtI dhUpa, dhUla aura pachiyA ke mISaNa jhakoroM meM hamAre bIca padhAra kara, hameM gauravAnvita kiyA hai| DaoN. vAsudeva zaraNa jI agravAla ke bhI hama anugRhIta haiM, jinhoMne apanA amUlya samaya dekara isa Ayojana ko saphala banAyA hai| anta meM maiM isa samAroha ke AyojakoM ko, khAsa kara zrI sohanI ko, jo rAgaraMga kI apekSA vaizAlI ke nava-nirmANa kArya ko adhika mahatvapUrNa mAnate haiM aura kucha mahInoM meM hI vaizAlI kI kAyApalaTa karane para tule haiM, dhanyavAda detA hU~, jinhoMne isa samA kI adhyakSatA karane kA gurutara kAryabhAra sauMpakara, mujhe bhI mAnavatA ke isa mahAn sAMskRtika tItha ke prati apanI zraddhAMjali arpita karane kA avasara pradAna kiyA hai / - jaya hinda

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THE CARDINAL TENETS OF MAHAVIRA AND JAINISM* Dr. S. MOOKERJEE, M. A., Ph. D. I must express my sincere gratitude to the organizers of the Vaisali Mabotsava and the Vaisali Sangha for conferring on me the privilege of participating in the cultural function of today. The Vaisali Sangha has already assumed historical importance and is bound to go down in future history as the centre of a momentons cultural movement sponsored that it is by Dr. S. K. Sinha who is better known as the 'Lion of Bihar' and his worthy colleagues Sri Deep Narain Sinba, the Vice-President and others. It shows their appreciativeness of merit and service of the Sangha that Shri J. C. Mathur, I. C. S. is its permanent Chief Secretary though he is now placed far away from Vaigali in the larger interests of the nation. The honour that has been bestowed upon me shows the confidence of the Vaisali Sangha but none is more conscious than myself of my limitations. The honour may prove an invidious distinction when my performance will be compared with that of my predecessors. I have accepted this offer not because of the supposed honour, but because of the sacred occasion which must attract a pilgrim who wants to derive a spiritual benefit. It again augurs favourably for the future that the function has received the blessings of our beloved Rajyapal, Dr. Zakir Hussain, who is admired by all for his keen appreciation of the cultural values of our country. . Vaigali is one of the names in India's history to conjure with. Its glories have been celebrated in the Ramayana. Later on it became the centre of a cultural renaissance and was noted in the past for its spiritual upsurgence, the heroism of its warriors, the sagacity and self-restraint of its administrators and super-abundant prosperity and wealth. It has the prerogative of having given birth to Mahavira, the last prophet of the Jaina religion and of being the place of Gautama Buddha's austerities and missionary activities. It is extremely appropriate that Vaigali is again * Address delivered at the fourtenth Vaisali Festival (2-4-8).

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The Cardinal Tenets of Mahavira and Jainism 121 coming to the focus of the nation's attention. It was the cradle of the ancient Republican confederacy of the Licchav's, Vrijis and the Mallas. It is a remarkable feature of the history of Vaisali that the mighty Licchavi clans were eqally jealous of their political independence and their spiritual glory. Buddhism and Jainism, both have had their roots in its soil and both these religious movements contributed to the developments of balanced mentality which saved the people from the corrosive influence of martial power and material prosperity. We are commemorating today the birth of Mahavira, the historical prophet of the Jaina religion. It is a matter of congratulation that the Jaina religion still maintains its distinctive individuality both in the organisation of order of ascetics, and the lay community which is remarkable for its commercial enterprise and its super-abundant wealth. Though Jainism capnot claim to have the patronage and support of the Ksatriya rulers as in the past, it still maintains its hold on a considerable part of the mercantile community of India. The lay followers of Mahavira's creed have won the admiration of all and sundry for their strict adherence to the principle of 'Ahinsa', non-injury to living beings. The contributions of the Jaina monks in the fields of Logic, Ethics, and Metaphysics have not been inconsiderable, although they did not attract the attention of the intellectual classes in proportion to their importance. From the 7th century A. D. down to the 12th century A.D. the Jaina scholars entered the intelluctual arena and produced works of stupendous merit and strength. But the cultivation of these disciplines was confined to the monks, some of whom gained royal patronage in South India and Gujarat. So far as the lay community were concerned they were fully occupied with the pursuit of trade and commerce and acquisition of wealth, a part of which was utilised in the building of Jaina temples of exquisite artistic perfection and the maintenance of the monastic order whose wants, however, were few and limited. It is a happy sigo of the resurgence of India's national spirit that the lay community now realises the necessity of cultivating the rich treasures of knowledge, that have been preserved by the labour of the Jaina monks. I trust that I shall not be misunderstood when I voice a word of warning and precaution in this momentous striving for the revival of the ancient creed of Mahavira. Mahavira was far and a way the greatest apostle of Ahinsa'. Fortunately the emphatic preaching of the doctrine of non-violence by Mahatma Gandhi and his employment of it as a weapon of the national fight for the recovery of political independence broke the placid contentment of the Jaina community, who were stirred to enthusiasm 16

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122 Homage to Vaisali by the success achieved by the Father of the Nation'. Mahatma Gandhi's appraisal of the power of non-violence was based upon a rigorous logical assessment which was not coloured by emotionalism, Mahatmaji was a nationalist in every inch and fibre of his being. Though susceptible to powerful emotions he always conquered them by logic. If emotionalism gets the upper hand of the intellect there is a risk of wastage and ultimate collapse and exhaustion. We must beware of emotional outbursts which, however noble and admirable, may lead us away from the goal. We must study the life and activities of Mahavira in a calm, detached and dispassionate spirit. We find him firm as a rock, and unshakable in his convictions. Both Mahavira and the Buddha are noted for their selfpossession and perfect control of the animal passions. Not a word of abuse, no curse and no word of vituperation escaped their lips. Tbey endured the worst calumny and condemnation by their opponents with perfect equanimity and ease. Mahavira, we must recall, gained the hearts of bis enemies by his self-mastery. He could not bring bimself to injure the life of even the most dangerous enemy, be it man or beast or vermin. Next to Ahimsa'he preached the supreme necessity of truthfulness (Satya). Non-violence without love of truth is only a misnomer. It is no better than a pretence. This was also the position of the Buddha. It is a remarkable coincidence that Mahatma Gandhi laid equal stress upon both. We must remember that the vow of non-violence cannot be observed by lying and untruthfulness. The message of the Vedas "Satyameva Jayate' which has been adopted as our national motto after independence, is not a mere pious exhortation, an ideal to be striven after but unrealized in practical life. Lying involves deception and deception is a necessary concomitant of violence; they are bound to go together. Let us remember on this solemn occassion this article of creed preached by Mahavira and the prophets of India and the world. The third cardinal truth as an essential prerequisite of higher moral and spiritual life, which was preached by Mahavira, is the vow of nonstealing (asteya). Stealing has infinite varieties and its subtler shades and nuances may deceive even the practisers. Black marketing, profiteering and exploitation of the poor are different forms of stealing. We must remember that is a subtler of violence more virulent than mere physical injury and assault. To rob a man of his means of subsistence even by the most persuasive tricks of mellifluent speech is worse than taking away his life. Physical murder may be a coup de grace. I fervently wish that mankind should realise the enormous gravity of this sin. It is incumbent upon the professional followers of Mahavira to set an example. Love of

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The Cardinal Tenets of Mahavira and Jainism 123 wealth has become the obsession of the reading community, and like an infectious disease it has spread its contagion upon all and sundry. It is high time that we should realise the futility of the excess of wealth, which has no use for the possessor. The fourth cardinal creed of aparigraha, the vow of non-possession, lays its finger, upon the root of the preceding evil. The possessive and acquisitive instincts are the most degrading passions of humanity, It springs from and feeds upon undue self-love and self-esteem. It only strengthens the animal ego. It fosters greed and avarice which leads to the emasculation of the intellectually weaker sections of humanity. It deprives our unfortunate fellow-beings of their means of self-development. We should ponder over the far reaching evil consequences of this vain love of possession. There is not enough of material good in the world and the enormous hiatus in the living standards of the rich and the poor will not be tolerated by the forces of nature. The present political and economic maladjustment is the result of this unethical proclivity. The desire for having more than others and what is necessary is a crime and a sin. The trends of modern thought and policies of the states all over the world are definitely set against this psycho-ethical malady. Mabavira went to the root of the problem of evil when he gave it a co-ordinate status with non-violence. Observance of celibacy (Brahmacarya) has been recommended for the monastic order. But the psychology of celibacy goes deeper than the outward observance. Adultery has been denounced by all the prophets of the world. The impulse of race preservation must be canalized in proper channels. Conjugal relationship must be based upon and fostered by mutual love and love of posterity. It is in the interest of the future generations that a man must learn to control his sex life. These are the cardinal tenents of the Jaina creed, and happily tbey have been equally emphasised by the Buddha and the apostles of the orthodox Brahminical creed. It will be a travesty of truth and grievous error of judgement if we delude ourselves into to the belief that these were the teachings of one particular religion. They constitute the universal basis of all religions in the true sense of the term. Institutionalised religions may have erred in their empbasis upon the one or the other. That was because they had to accommodate themselves to the political exigencies of the time. Every religion has its genesis in the realisation of the highest truth, wbich, however, becomes enervated by the impact of material forces and misapplied enthusiasm. The rot must be checked and corrected by a deeper philosophy of life. It is a matter of inspiration that Mabavira and the

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124 Homage to Vaisali Buddha did not lose sight of the need of this philosophy. Mahavira preached the philosophy of anekanta and the Buddha the philosophy of the middle path (Madhyama pratipada). It will not be out of place if we try to undersand the significance of these two allied pbilosphical doctrines. The doctrine of anekanta as well as the Middle Path is not a temporizing device of practical compromise. Both deprecate extremism and both stress the need of attending to the other side of the issue, whether in the philosophical, ethical or practical plane of day-to-day affairs. Though the developed form of syadvada or anekantavada may not be historically traceable to Mabavira, it is undoubtedly a logical corollary of his fundamental standpoint. Truth has its many facets and aspects, and to erect one such aspect into the whole and full truth is not only logically wrong, but practically self-stultifying. Mahavira did not condemn the world. He did not dismiss it as a decepti e appearance calculated to fasten within its coils the condemned soul of men. What makes our existence in the world a source of worry and frustration is our misdirected ethical and psychological dispositions. One must not harm another because the retribution is sure though not swift. To do mischief is to invite it back on one's own head. This is the moral law, the law of Karma, from whose orbit no one can run away as a fugitive. It constitutes the paramount distinction of the Jaina creed that it does not admit any hierarchy in the field of living beings, and holds the life of an insect as sacred as that of a spiritually developed man. Not only this, it believes in the sanctity of vegetable life which also is an exponent of the similar conscious entelechy as that of higher beings. Deliberate mischief niust be avoided. True, that absolute non-injury to life is not feasible in this imperfect world. But we must refrain from inflicting pain and death on living beings when avoidable. Mahavira has accordingly drawn a distinction between deliberate (bhava) and unavoidable injury (dravyahimsa). After all he also recognises the truth which was emphasised by the Buddha that it is the motive and intention that are the morally decisive factors and ultimate springs of moral actions. We must not kill any living being out of greed or anger or pride. These base impulses have been classed under the most comprehensive concept called Pramada'. Situated as we are, it is not possible for us to frustrate mass-violence by the spiritual power of love, which is the prerogative of exceptional men like the Budda or Mabavira. We are compelled to neutralize violence with violence and this is our limitation. The preservation of national autonomy, freedom of faith and culture call for utmost sacrifice and a temporary lowering down of the ideal of non-violence. But the course of

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The Cardinal Tenets of Mahavira and Jainism 125 evolution may reach its summit, and peoples of all countries may one day reach the same level of moral elevation, which will make resort to violence and arbitrament of arms, things of past history. The present endeavours in the inter-national plane for settlement of disputes by mutual understanding are good omens for the future consummation. The philosophy of anekanta necessarily entails respect for the other possible view-points. Our differences mostly spring from our inability to appreciate the justice of the standpoint of others. If we cannot agree and reach unanimity, we must educate ourselves to agree to differ. We must not be intolerant. Intolerance breeds fanaticism which is the worst passion of the human mind and which has been responsible for untold miseries in the past. We are sure to hasten the course of devolution if we ponder over the failure of our ancestors and try to avoid the fallacies which checkmated the progress of mankind. I am happy to remind you of the exhortations of our Rajyapal who has in his different addresses emphasised the need of patience and of appreaciating the spirit which creates differences. Our old religions were of great service to mankind' through long centuries of history. They brought solace and spiritual satisfaction to their followers. They conferred benefits on mankind, because they are founded upon eternal truths. But the differences and rivalries between one religion and another arose only when the attention of the adherents was diverted from the eternal to ephemeral and from the essential to the unessential. So far as the eternal principles are taken into consideration there is very little room for quarrel over religion. But as religion necessarily expresses itself in formal observance of rituals, which are determined by the exigencies of historical and geographical circusmtances, differences arise. Every religious man is justified in clinging to his faith, and the observance of the time-honoured modes of worship. But when one endeavours to impose his mode of religious practice upon others who have their different codes of religious conduct, religion becomes a scourge and curse. This aberration is directly engendered by the exuberance of enthusiasm and emotion. Emotionalism untramelled by rational thought is a prolific source of mischief. In these days of advanced scientific and philosophic speculations, this sort of emotionalism has become an anachronism. We must be content to resort to persuasion, and shun coercion or exploitation. We must realise the limitations incident to the flesh, and must not let ourselves behave as perfect models and patterns, and look down upon others who, for want of proper milieu and educational opportunities, may not have reached the standard of the

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126 Homage to Vaisali advanced sections of mankind. The Buddha preached the necessity of love and friendship and he used them as the weapons of persuation. Though Mahavira's emphasis upon "Ahinsa' has been interpreted more in the negative than in the positive aspect, I belive that he had not a fundamental difference with the Buddha in this regard. The Budda made non-violence the exponent of love and friendship and compassion. Mahavira was also activated by these poble impulses. We have emphasised in the past the subtle shades of difference, and magnified them out of all propotion. We sometimes put the telescope on our blind eye, and the result is misunderstanding. We have quarrelled over ethical principles and religious doctrines without tbe least compunction, and the result has been that on this urbappy earth which is too easily obnoxious to the natural calamities of disease, decay and death, religion has made the cup of our suffering full to the brim. I invite the attention of all right thinking men and women to realise the necessity of revising our old way of contact and thought. Let us sincerely try to understand the fundamental unity of the human mind, and imbibe the eternal truths which have inspired the different religious creeds. Let us assess the results of history, and examine whether the truths inculcated by the prophets have been validated by the verdict of history. Has violence ever succeeded for long? Has the need of love and understanding and friendship become defunct? I am persuaded to think that these truths bave always triumphed over selfishness and hatred: The successes achieved by hatred in the past have been ephemeral because they did violence to the inner spirit of man. We will honour Mabavira to our own benefit, if we endeavour to enter into the philosophy of the fundamental tenets preached by him. Even if we make due allowances for the moral weaknesses of man, we cannot but recognise the truth that the elevated code of ethics and religion preached by him will ensure the survival of mankind and the growth of civilization in the true sense of the term. Civilization has grown in its material content, and the paramount need of the present and the future generations will be to enrich the spiritual content of it. Before I resume my seat I must again give voice to my feelings of thankfulness to the Vaisali Sangha for the opportunity they have given me for participating in the momentous celebrations of the day on this sacred spot. Inspite of my advancing age and declining health I have not become a cynic. I am optimistic of the future glory and intellectual and spiritual triumphs of our nation. We have made a good beginning and our leaders and administrators are laying the foundation of the future edifice. I have unshakable faith in their sincerity and patriotism. I have

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The Cardinal Tenets of Mahavira and Jainism : 127 again implicit faith, though I cannot logically justify it, that the catastrophe of the third world-war will be averted, and poverty in any shape, physical, intellectual and moral, will pass away like a mist before the sun. In conclusion, I appeal to you to permit me to combine my homage with yours to the spirit which embodied itself in Mahavira, the great prophet whom we are commemorating by this function.

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THE GLORY THAT WAS VAISALI* T. N. RAMACHANDRAN On this holy occasion which has gathered us all at this unique place in India's history, I am happy and grateful indeed for the opportunity given to me to pay tribute of worship to that great religious leader, Lord Mahavira. It may, with truth, be said that in the not long list of India's illustrious and eventful cities, few there are that have better earned a niche in the temple of fame and a place in the hearts of their citizens than the intrepid, prosperous and accomplished city Vaisali. The history of this place is deep rooted in the very remote past. The greatest intellectual thinker, Adi Sankara, begins with the city of Visala in his list of cities, whose namos he dextrously utilises to bring out the characteristics of Devi's looks. The verse from Saundaryalahari (49) runs as : "vizAlA kalyANI sphuTarucirayodhyAkuvalayaH kRpAdhArAdhArA kimapi madhurAbhogavatikA / avantI dRSTiste bahunagaravistAravijayA dhra vaM tattannAmavyavaharaNayogyA vijayate" // 49 // PRE-BUDDHISTIC VAISALI Vaisali (Basadha, in Hajipur Sub-division of Muzzaffarpur) is the birth-place of Lord Mahavira, the 24th Tirthankara of Jainism. It was the capital of the Licchavi Clan, related by marriage to the Magadha kings and the ancestors of the kings of Nepal, of the Mauryas and of the Guptas. It was the seat of Vajjian confederacy, afterwards defeated by Ajatasatru. It was a great and flourishing city within the territories of the free clans that constituted the social and political life of ancient India of the 7th-6th Century B. C. Though Vaisali represents the conflu * Address delivered at the Seventeenth Vajsali Festival (30-3-61).

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The Glory that was Vaisali 129 ence of Brahmanical, Jaina and Buddbist streams of life and thought, it has its roots in a remote past. According to the Ramayana (Bala, Sar. 47, vv. 11-12) Alambusa, the Iksvaku Queen, bore a son, named Vissala, who founded the city and called it Visalapuri. ikSvAkostu naravyAghraH putraH paramadhArmikaH / alaMbuSAyAmutpanno vizAla iti vizrutaH // tena cAsIdihasthAne vizAleti purIkRtA / This is corroborated by the Bhagavata Purana (9th Sk. Adh. 2, Verse 33) as 'vizAlo vaMzakRdrAjA vaizAlI nirmame purIm" The splendour of the city receives due notice at the hands of sage Valmiki who describes Lord Ramacandra as passing one night in the city on his way to Janakapura and as enjoying the hospitality of the then ruling king, Sumati. The route to the of city Vaisali and Mithila from the asrama of Visvamitra known as Caritra-vana (at Buxar) is described in Ramayana (Bala, 26) as, from Caritra.vana to the Sona river, a journey of 12 hours, from the Sona banks to the city of Girivraja with its five peaks, and Sumagadhi hill-stream between the peaks, then along the Sona's west bank northwards, a journey of 6 hours, to where Sona joined the Ganga, thence crossing Ganga to its north bank where lay Vaisali city. The landing place of Sri Rama on the north bank appears to have been Hajipur from where Rama is described by Valmiki as having had a glimpse of the towers of Vaisali, a beautiful, celestial capital of the Vaisalikah ra janah. This landing place of Rama is said to be the present Rama temple to the west of Hajipur. It is also believed that Rama visited for 3 nights the Gajendra-moksa-tirtha in Visalaksetra, which is now marked by the Sonepur temple. Proceeding north from Vaisali, Rama, Laksmana and Visvamitra came to Ahalyasrama (modern Abisri), 24 miles south of Janakapur and beheld Mithila city (JanakapurJayanagar ?). Subsequently but long prior to the birth of the last Tirtbankara Mahavira, Vaisali became a republic and a noteworthy seat of democratic ideas. The Licchavi republic with Vaisali as its capital is referred to in the old Pali records of the 6th century B. C. as one of the clan republics, the others being the Sakiyas, the Bulis, the Kalamas, the 17

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130 Homage to Vaisali Bhaggas, the Koliyas, the Mallas of Pava, the Mallas of Kusinara and the Moriyas. Such was the state of the country (republic), east of Kosala between the Himalayas and the Gaoga in the 7th and 6th centuries B. C., when two great leaders of humanity, Lord Mahavira and Lord Buddha, appeared on the horizon to spread the gospel of peace (Santi), love, kindness (Karuna) and (Ahimsa). With the conquest of the country and the occupation of Vaisali by Bimbisara's son, Ajatasatru, Vaisali ceased to be a republic and the entire region came under the sovereignty of Magadha. The cause of the transition from monarchy to republic is shrouded in mystery. It is too well known to be recounted here that both the spiritual leaders Lord Mahavira and the Baddha lived when Bimbisara and Ajatasatru were ruling in Magadha. Mahavira was related to Ajatas atru. Their advent was none too soon and was well timed. It was at a critical time when the republics were crumbling, empires were being founded, avarice for power and cynical disregard of quiet life, disturbed the peace of the people to the extent of making them loose their faith in the values of religion, theology, philosophy and the like, emanated these two great leaders from a background of penance, discipline and renunciation. Both were enlightened, Mahavira as a Kevali and the Buddha with Bodhi. Mahavira was born in Kundagrama or Kundapura in Vaisali proper. The centre of Kundagrama was a place called Kollaga or Naya-Kula which was the home of the Jnatrkas, in whose family Mahavira was born. He was hailed as the Jina of Vaisali : vizAlA jananI yasya vizAlaM kulameva c| vizAlaM vacanaM cAsya tena vaizAliko jinaH / / - taiatearic T, 30 R; GEOR. MAHAVIRA AND VAISALI - The life story of Mahavira is briefly as follows: Vardhamana or Mabavira, as he is popularly called, had, like the first Tirthankara Rsabhadeva, previous existences or Bhavas., viz., (1) a lion, (2) a deva, (3) Kanako jvala, a Vidyadhara king, (4) a deva, (5) Harigena, king of Ayodhya, (6) a deva (7) Priyamitra, a monarch (Cakravartin), (8) a deva by name Suryaprabha, (9) Nanda, king of Cakrakaranagara, (10) Acyutendra. He was born to King Siddhartha of the Natha-Lineage (Vansa), who was the lord of Kundapura (Kunda

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The Glory that was Vaisali 131 grama), and his wife Priyakarini. Just as the first Tirthankara entered the face of Marudevi in the form of a bull, so also Vardhamana Mabavira entered the face of Priyakarini in the form of an elephant. As soon as he was born the gods headed by Saudharmendra came to the city and took him to mount Meru to anoint him with celestial waters (Janma-abhiseka). When the celestial waters were poured on him, he sneezed and the sneezing was so very forcible that many devas, that were near-by were pushed down by the strong wind issuing out of his nostrils. Thereupon the gods named him Vira (i. e, a hero) and Vardhamana (ever increasing) and took him back to his parents. Gradually he grew into a handsome youth and became renowned for his might. While, one day, Saudharmendra, was holding court, he spoke very highly of Vardhamana's strength. On hearing this, one of the devas, Sangama by name, became curious and wanted to put it to the test. He came to the city (which was included in Vaisali) where Vardbamana lived and was wondering how to get an opportunity for the desired test. Vardhamana, just then happening to be sporting with his friends in a garden, Sangama took the form of a big snake and stood in his way twisting himself round a tree with the tail down and the hood over the tree. Vardhamana, op perceiving the snake, walked over its body, crushing it at every step. When he reached the region of the hood and began. to crush the hood, even as Krisna of the Hindu mythology crushed the serpent Kaliya, Sangama could no longer bear the pain nor disbelieve Saudharmendra's statement regarding Vardhmana's strength. He assumed his real form and begged Vardhamana's pardon for the trial he had put him to. According to the Svetambara tradition he married a lady called Yagoda and a daughter was born to them named Anuja or Priyadargana. But the Sri Purana which is a Digambara text makes no mention of Vardhamana marrying. Modern research would seem to favour the Svetambara belief that Mabavira had married, but this the Digambaras strenuously deny for an ascetic who has never married moves on a higher plape of sanctity than one who has known the joys of wedded life. His parents died when he was twenty-eight years old and at the age of thirty he felt a longing to dissociate himslf from worldly life, a longing which every Tirthankara shared. No sooner did he experience a longing than the Laukantika-devas came down from their heavens and reminded him of vairagya or world-flight and of the initiation ceremony called diksa that had to be performed before he could become a Tirtha

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132 Homage to Vaisali okara. This ceremony consists of the observance under trees or in parks or forests, of certain rigorous austerities like the plucking out of hair, (loch) etc. Accordingly Mahavira repaired to a garden outside Kundapura, mounted on a divine palanquin called Candraprabha and performed diksi seated on a crystal stone under a tree. After discardig dress and ornaments he plucked out the hair of his head with his fingers in five handfuls (pancamusti) and commenced a rigorous penance, sometimes standing and sometimes sitting under trees. Even as he had discarded dress he discarded hunger and thirst. Once in every six months, he came to cities, where men lived, in accordance with the practice among the Tirthankaras, called "carya" to visit cities periodically and to partake of food, if offered. The first time he went out for "carya" he happened to pass through the city of Kulagrama, whose king, Kula offered him food in the prescribed mauner. After twelve years of rigorous diksa intermixed with periodical visits to the cities for "carya" he obtained kevala- jnana or omniscience while seated on a stone under a sala tree in a garden called Manohara on the banks of the river Rjugati and ad joining a village called Trimbhika. When the devas learnt that he had bacome a kevali they raised the samavasarana or heavenly pavilions, worshipped him there and along with all other beings heard discourses on Dharma from him. About a year after gaining omniscience Mabavira became a Tirthankara, "one of those who show the true way across the troubled ocean of life", the true way that he showed to his followers being that they should become members of one of the four Tirthas, a monk or nun, if possible, otherwise a devout lay-man or lay-woman. He died in his seventy-second year, in the village of Papa, the modern Pavapuri near Rajagpha, sitting with clasped hands and crossed knees (the sampar yanka position). With regard to the date of his death there are differences in the Jaina traditions, one giving it as B. C. 502, another as B. C. 526 and a third as B. C. 539. Such in brief is the life account of Lord Mahavira, which is important in our study of the cultural history of India, and the city of Vaisali played, an important part in the great spiritual effort which Mahavira made. Modern researches and excavations in and around here have definitely proved the correctness of identifying the present site with ancient Vaisali. Outside Vaisali is Kundagrama, at present represented by the modern village of Vasukunda. Here it was that Siddhartha of the Natba-Vamsa married Trigala, sister of Cetaka, who was then

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The Glory that was Vaisali 133 the President of the Licchavi Republic. To them and in this place was born Mahavira. To the question that is very often raised "why Jaina vestiges are poor as compared to Buddhist and other vestiges here" ?, the answer is that the creed of Jainism, such as the Tirthankaras propounded, stood on the bed rock of abandoment, renunciation and detachment (17914au). The climax is reached by the Jaina Tirthankaras when they prescribe absolute nudity as an indispensable factor of holiness, renunciation and detachment. There can be no greater or more effective demonstration of these great truths than by the pose of nudity, such as we find associated with the images and sculptures of the Jaina Tirthankaras. There is no addition of any decorative or iconographic features to this rigid pose of naked frontality, to confuse the beholder in regard to the idea underlying it or to lead him astray. TERRACOTTAS OF VAISALI This nude pose for which Jainism is chiefly noted both in its physical and metaphysical stages, does not warrant a spectacular or quantitative residue or a survival of a large number of Jaina vestiges; as such one need not look for sculptural or architectural quantity in the locality. But quite a mass of materials including terracottas, pottery, clay seals and coins hail from Vaisali which supply us with a wealth of information about the life of the people of Vaisali in the first 4 or 5 centuries preceeding and following the birth of Christ. The terracottas of Vaisali in particular, on being compared with those found at Mathura, Buxar, Pataliputra, Kasia, Kausambi and Belwa, show that they are better records of the metaphysical longings and experiences of the people of the times than the bewildering philosophical and literary works contemporaneous with the terracottas will make us believe. In short, these terracottas are the visual records of the religious and social conditions of the times. They assure us that in the matter of costume, almost the same pattern prevailed throughout northern India for well nigh eight centuries beginning with the Mauryas. The head-dress, necklaces, the undergarment going round the waist with one end pressed by the chain behind and the other end hanging down in front between the thighs and legs upto ankles, the waist-girdle, anklets, no cover for the breasts, in case of males no cover for the thighs and legs too, this is the norm at Vaisali. Such a style stands in clear contrast to what is our dress to-day these 800 years or so, perhaps begin

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134 Homage to Vaisali ning with the advent of the Muslims from the west. Such a difference is easily noticed in womens' dress. It would be difficult to think of womens' dress to day in northern Iodia without any cover for the body between the neck and the waist. Art critics have been giving us a number of reasons to account for such a portrayal in Vaisali terracottas. But the one fundamental reason for the exposure of the upper part of the body is the climatic conditions which were then the same as they are to-day, requiring few clothes. The excellent execution of the anatomical features of the figures, particularly of the famale as revealed in these terracottas suggests another factor, no less important than the first. The desire to look more "attractive" from the point of view of physical anatomy appears to have influenced the artist and craftsman of Vaisali, though nowhere there is any attemt to cover the parts vital and sensitive to cold. A picture of the common man of Vaigali and his environment or surroundings is not so much obtained from the gold coins of the Guptas or the coins of the earlier Kusanas (1-2 centuries A.D.) as it is obtained from these terracottas. The tunic and trousers that we find associated with the figure of the King as portrayed on the Gupta gold coins are not seen in the Vaisali terracottas, nor do we meet with the veil or cover for the face of the female, such as has been believed to have been the fashion of the times by scholars while trying to interpret Kalidasa's description of Sakuntala when she stands before Dusyanta in his court kAsvid avaguSThanavatI naatiprisphuttshriirlaavnnyaa| madhye tapodhanAnoM kisalayamiva pANdupatrANAm // afunger , V-V, 13 "WHO IS THIS LADY WITH THE VEIL ?" If EGUSH is veil, the female figures as depicted in Vaigali terracottas do not show it. Yet the forest-maiden Sakuntala, who was brought up by innocent sages like Kanva amidst innocent deer (magasamamedhito janaH) and trees and gardens wears the a uon or veil and that even before her own Nayaka. Surely, the absence of ( TUS) in Vaisali terracottas reflects state of ancient Indian Society and by inference suggests that the Vaigali terracottas are ugeless but certainly earlier than the Gupta and the Kusana. Coins and seals which have also been found at Vaigali point to a period 300 A.D. to 500 A.D. and have helped to show that (Tirhut) under the Guptas. Coins of the Kusanas, Kadphises II, Kaniska

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The Glory that was Vaisali 135 and Huviska found at Vaigali show that the Kusanas also ruled here (1-2 centuries A. D.). VAISALI AND BUDDHA The association of Buddha with Vaisali is yet another interesting chapter in the history of Vaigali. Vasali is mentioned in the Gilgit manuscripts as the scene of many sutras and very interesting light is shed on Licchavi life of tbe 6th Century B. C. According to these manuscripts the Buddha visits Vaigali and there are many stories of Vaisali narrated in them. The first is that of the marriage of Bimbisara with Cellana, who was the daughter of Simba, the Licchavi Senapati. The second story is that of Amrapali, the daughter of Mahanama. She was a courtesan loved by Bimbisara and she bore him a son, named Abhaya. The contact of Amrapali with Buddha has acquired importance in all Buddhist texts. At the age of 80, when Buddha was on his way to Kuginagara where he was to pass into parinirvana, he passed through the pleasant city of Vaisali and took his final leave of that city. An interesting thing happened to enhance the repute of that city. The princes and Rajas of the Licchavi family who had hoped to entertain him before his departure were forestalled by this most elegant courtesan of the capital, Amrapali. For she also, the pride of the town as she is described, had been eager to honour the Buddha before his departure and by presenting her invitation first she had snatched the privilege from the princes. The Buddha then departed from the city with Ananda. And when he paused for a moment to rest on one of the hills nearby, looking over the pleasant scenery with its many sanctuaries, holy tree and shrines (cait yas) he told Apanda-'colourful, rich, resplendent and attractive is India', and 'lovable, charming is the life of men'. citraM jaMbUdvIpaM manoramaM jIvitaM manuSyANAM He felt in harmony with life and the universe, having overcome both, in bidding adieu to both, somewhat in the spirit of Nietzsche ("one should leave life as Ulysses left Nausikaa; rather blessing than enamoured"). The third story revealed by the Gilgit manuscripts is that of Jivaka. Incidentally information is cast on Buddha desigoing a special dress Civara for the Buddhist monks when Bimbisara mistook an Ajivaka for a Buddhist Bhiksu. Buddha admonishing the Buddhist monks to keep their articles clean, his directions regarding seats, bedcovers, bandages for the wounded, segregation of leprous monks, what should be done if the property of the Sangha is misappropriated by a monk, are some of the matters also referred to in those manuscripts,

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136 Homage to Vaisali and the monks to whom these instructions were addressed were the monks of Vaisali. We get in the texts also an account of the Government of Vaisali. We have there a vivid contrast between republican (gaNAdhIna) and monarchical (ekAdhIna) forms of Government. The Buddhist Jataka, 149 describes the constitution of the Licchavis as : tattha niccakAlarajjaM kAretvA vasantAnaM evaM rAjana satta sahassAni satta satAni satta ca rAjAno hoti / tatrakA evaM uparAjAno tatrakA senApatino tatrakA bhaNDAgArikA // "Of the kings who were permanently residing and ruling there (i. e., in Vaisali) the number was seven thousand, seven hundred and seven. The number of Uparajans was the same, as also the number of Senapatis and Treasurers". The Pali Jataka text containing the stories of Buddha's former births narrated by the Buddha himself contains a lot of interesting information about the Licchavi. Jataka No. 108, which is Bahiya Jataka was told by the Buddha while he was dwelling in the gabled chamber at the great grove near Vaisali, about a Licchavi Prince who had embraced the truth. This prince invited the Buddha and the Sangha to his house. Now bis wife was a very fat lady, bloated in appearance and she was badly dressed. Yet, the prince was very fond of her. After enjoying his hospitality, the Master returned to the monastery with the brethren. The brethren expressed their surprise tbat such a handsome man as the Licchavi prince should have such a fat badly-dressed woman for his wife and yet be so fond of her. Hearing what they were discussing, the Master said "Brethren, not only now, but also in former times the prince was fond of a fat womad". At their request the Buddha narrated the Babiya Jataka, the story of the past. Once on a time when Brahmadatta was reigning in Benaras, the Bodhisatva was one of his courtiers. And a fat and badly-dressed country woman, who worked for hire, was passing near the courtyard of the palace, when pressing need of nature came upon her. Bending down with her cloth decently gathered round her, she accomplished her purpose and was erect again in a trice. The king chanced to be looking out on to the courtyard through a window at the time and saw this. Thought he, "A woman who could manage this with so much decency must enjoy good health. She would be sure to be cleanly in her house;

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The Glory that was Vaisali 137 and a son born into a cleanly house would be sure to grow up cleanly and virtuous. I will make her my queen-consort". And accordingly the King, first assuring himself that she was not another's sent for her and made her bis queen. And she became very near and dear to bim. Not long afterwards a son was born, and this son became an Universal Monarch. Observing her fortunes, the Bodhisattva took occasion to say to the King, "Sire, why should not care be taken duly to fulfil all proper observances, when this excellent woman by her modesty and decency in relieving nature won your majesty's favour and rose to such fortune ?" And he went on to utter this stanza : Learn thou betimes, though headstrong folk there be; The rustic pleased the King by modesty. Thus did the Great Being commend the virtues of those who His story ended, the Master identified the Birth by saying, "The husband and wife of to-day were also the husband and wife of those times, and I the wise courtier". Jataka No. 149, Ekapanna Jataka, was told by the Buddha about a Licchavi prince called Wicked, of Vaigali. In those days Vaigali enjoyed marvellous prosperity. A triple wall encompassed the city, each wall a league distant from the next, and there were three gates with watch-towers. In that city there were always seven thousand seven hundred and seven Kings to govern the kingdom, and a like number of viceroys, generals, and treasurers. Among the kings' sons was one known as Wicked Licchavi Prince, a fierce, passionate and cruel young man, always punishing, like an enraged viper. Such was his passionate nature that no one could say more than two or three words in his presence; and neither parents, kindred, nor friends could make him better. So at last his parents resolved to bring the ungovernable youth to the All-Wise Buddha realising that none but he could possibly tame their son's fierce spirit. So they brougot him to the Master, whom, with due obeisance, they besought to read the youth a lecture. Then the Master addressed the Prince and gave him a sermon. Such was the power of the sermon upon the prince that he lost his pride, arrogance, selfishness and bis heart became kind and loving. Jataka No. 152; i. e., Sigala Jataka was narrated by the Buddha wbile he was staying in his gable chamber, about a barber who lived at Vaisali, whose son fell in love with a Licchavi girl of high birth and 18

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138 Homage to Vaisali pined away for her, as being a barber's son, his father could not help him to get this high-born girl as wife. So he pined and pined away and lay there until he died. From the story narrated, it would appear that Licchavi girls were fine, grand and beautiful like nymphs. Jataka No. 301, i. e., Callakalinga-Jataka, is a story told by the Buddha at Jetavana about the admission of four Licchavi female ascetics to the religious life. Tradition says that Licchavis of the ruling family to the number of seven thousand seven hundred and seven had their abode at Vaisali. And all of them were given to arguments and disputation. Now, a certain Jaipa, skilled in maintaining five hundred different theses, arrived at Vaisali and met with kind reception there. A female Jaipa too of a similar character also came to Vaisali. And the Licchavi chiefs got up a disputation between the two. And when they proved well matched as disputants, the Licchavis were struck with the notion that such a pair would be sure to have clever children. So they arranged a marriage between them, and as the issue of this union in due course, four daughters and a son were born. The daughters were named Sacca, Lola, Avavadaka, and Patacara, and the body was called Saccaka. These five children when they reached years of discretion learned a thousand different theses, five hundred from the mother and five hundred from the father. And the parents schooled their daughters after this manner, "If any layman refutes your thesis, you are to become his wives, but if a priest refutes you, you must take orders at his hands". After a time their parents died. And when they were dead, the Jaina Saccaka lived on in the same place at Vaisali studying the lore of the Licchavi. But his sisters took in their hands a branch of the roseapple tree, and in the course of their wanderings from city to city for pur. poses of disputation, at last reached Savatthi. There they planted the roseapple branch at the city gate and said to some boys wbo were there, "if aoy man, be he layman or priest, is equal to maintaining a thesis against us, let him scatter with his foot this heap of dust and trample under foot this branch". And with these words they went into the city to collect alms. Now the venerable Sariputta, after sweeping up whenever it was necessary, and putting water into the empty pots and tending the sick, later on in the day went into Savatths for alms and when he had seen and heard about the bough, he ordered the boys to throw it down and trample upon it. "Let those", said he, "by whom this bough has been

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The Glory that was Vaisali 139 planted, as soon as they have finished their meal, come and see me in the gable-chamber over the gate of Jetavana". So he went into the city, and when he had ended his meal, he took his stand in the chamber over the monastery gate. The female ascetics too, after going their rounds for alms returned and found the branch bad been trampled on. And when they asked who had done this, the boys told them it was Sariputta, and if they were anxious for a disputation, they were to go to the chamber over the gate of the monastery. So they returned to the city, and followed by a great crowd went to the gate-tower of the monastery and propounded to the priest a thousand different theses. The priest solved all their difficulties and then asked them if they knew any more. They replied, "No, my Lord". "Then I", said he, "will ask you something". "Ask on, my Lord", they said, "and if we know it, we will answer you". So the priest propounded just one question to them, and when they had to give it up, the priest told them the answer. Then said they, "We are beaten, the victory rests with you". "What will you do now?" he asked. "Our parents", they replied, "admonished us thus" : 'if you are refuted in disputation by a layman, you are to become his wives, but, if by a priest, you are to receive orders at his hands'-- *Therefore', said they, "admit us to the religious life." The priest readily assented and ordained them in the house of the nun called Uppalavanna. And all of them shortly attaired Sainthood. Then one day they started the topic in the Hall of Truth how that Sariputta proved a refuge to the four female ascetics, and that through him they all attained to Sainthood. When the master came and heard the nature of their discourse, he said, "Not now only, but in former times too, Sariputta proved a refuge to these women. On this occasion he dedicated them to the religious life, but formerly he raised them to the dignity of queen consorts". Then he told them an old-world story. Jataka No. 465 is Bhadda-sala Jaraka narrated by the Buddha in Jetavana. King Bimbisara's Commander-in-Chief was a man named

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140 Homage to Vaisal Bandhula. His wife, Mallika, was barren, and he sent her away to Kuginara, telling her to return to her own family. "I will go", said she, "When I have saluted the Master". She went to Jetavana, and greeting the Tathagata stood waiting on one side. "Where are you going ?", he asked. She replied, "My husband has sent me home, Sir", "Why" asked the Master. "I am barren, Sir, I have no son". "If that is all", said he, "there is no reason why you should go. Return". She was much pleased, and saluting the Master went home again. Her husband asked her why she had come back. She answered, "The Dasabala sent me back, my lord". "Then", said the Commander in-Chief, "the Tathagata must have seen good reason". The woman soon after conceived, and when her cravings began, told him of it. "What is it you want ?" he asked. "My lord", said she, I desire to go and bathe and drink the water of the tank in Vaisali City where the families of the kings get water for the sprinkling". The Commander-in-Chief promised to try. Seizing his bow, strong as a thousand bows, he put his wife in a chariot, and left Savatthi, and drove his chariot to Vaisali. Now, at this time there lived close to the gate a Licchavi named Mabali, who had been educated by the same teacher as the king of Kogala's general, Bandbula. This man was blind, and used to advise the Licchavis on all matters temporal and spiritual. Hearing the clatter of the chariot as it went over the threshold, he said, "The noise of the chariot of Bandhula the Mallian! This day there will be fear for the Liccbavis." By the tank there was set a strong guard, within and without; above it, was spread an iron net; not even a bird could find room to get through. But the general, dismounting from his car, put the guards to flight with the blows of his sword, and burst through the iron network, and in the tank bathed his wife and gave her to drink of the water; then after bathing himself, he set Mallika on the chariot, and left the town, and went back by the way he came. The guards went and told all to the Licchavis. Then were the kings of the Licchavis angry; and five hundred of them, mounted on five hundred chariots, departed to capture Bandbula the Mallian. They informed Mabali of it, and he said, "Go not ! for he will slay you all". But they said, "Nay, but we will go". "Then if you come to a place where a wheel has sank up to the nave, you must return. If you return not then, return back from that place when you hear the noise of a thunderbolt. If then you turo not, turn back from that place where you shall see a hole in front of your chariots. Go no further !" But they did not turn back according to his word, but pursued on and on. Mallika espied them and

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The Glory that was Vaisali 141 said, "There are chariots in sight, my lord". "Then tell me", said he, "when they all look like one chariot"; when they all in a line looked like one, she said, "My lord, I see as it were the head of one chariot." "Take the reins, then." said he, and gave the reins into her hands; he stood upright in the chariot and strung his bow. The chariot-wheel sank into the carth nave-deep. The Licchavis came to the place, and saw it; but turned not back. The other went on a little further, and twanged the bow-string; then came a noise as the noise of a thunderbolt, yet even then they turned not, but pursued on and on. Bandhula stood up in the chariot and shed a shaft and it cleft the beads of all the five hundred chariots, and passed right through the five hundred kings in the place where the girdle is fastened, and then buried itself in the earth. They not perceiving that they were wounded pursued still, shouting, "Stop, holloa, stop !" Bandhula stopped his chariot, and said, "You are dead men, and I cannot fight with the dead". "What !" said they, "dead, such as we now are ?" "Loose the girdle of the first man", said Bandhula. They loosed his girdle, and at that instant the girdle was loosed, he fell dead. Then he said to them, "You are all of you in the same condition; go to your homes, and set in order what should be ordered, and give your directions to your wives and families, and then doff your armour". They did so, and then all of them gave up the ghost. And Bandhula conveyed Mallika to Savatthi. She bore him twin sons sixteen times in succession. From the Jataka and other contemporary literature we learn that true democratic spirit prevailed in Vaisali, that important matters were discussed in the assembly and "what was desired by 10 was opposed by 20", that the Senapati was the head of the State and that the executive was controlled by the Assembly even in minute details. Simha, the fatherin-law of Bimbisara, became Senapati being elected to that post by the Assembly. The city of Vaisali was divided into three residential quarters based on wealth. There was restriction of marriage between equals in each quarters. Thus the constitution, though it was democratic, did not imply social equality. Of great social interest is the news that a foreigner, Khanda by name, and the courtesan Amrapali were assigned quarters in the highest quarters of the city. The Gana declared that Amrapali being the most accomplished woman in Vaisali (Vaisali-striratna) should not marry, but remail a common object of pleasure. This coupled with the fact that Amrapali was assigned residence in the highest quarter, shows the flexibility of social rules on merit and special circumstances. We are told that in order Rajagtha, the Magadhan capital, might not

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142 Homage to Vaisali lag behind Vaigali, a similar courtesen was installed there under orders of Bimbisara. THE BUDDHIST COUNCIL OF VAISALI Students of Buddhist religion will be glad to know that a council held at Vaisali, a hundred years after Budha's parinirvana, resulted in a complete schism between two groups of monks quarrelling over 10 points of discipline. The conservative party, upholding traditional views, was the minority and separated from the main assembly. When it had left in the majority held a council of its own, known as the Mahasangha, or the Maha-Sangiti ("the great assembly or Great Recitation') and we may be justified in detecting in this designation a fore-runner of the term Mahayana. The occurrence of such a schim should not surprise us when we remember that it was again at Vaigali that the Buddha permitted the foundation of the order of nuns (against his own personal wishes) at the instance of Ananda and his foster-mother Prajapati Gautami, who became the first Buddhist nun. In the fifth year after his enlightenment Buddha stayed in the Kutagara-sala at Vaisali. At this time his father Suddhodana died. Buddha flew through the air and preached to his father on the death bed. The widowed' Mabaprajapati, foster-mother of Buddha, went to Buddha and asked that women might be allowed to leave the world under the doctrine and discipline of the Tathagata. Buddha refused three times and returned to Vaisali. Prajapati Gautami then cut off her hair, put on yellow robes and followed him with other Sakya women. Being of delicate frame, they arrived at Vaigali with swollen feet and covered with dust. Poor Ananda who was noted for his compassion, found them all weeping outside the door and begging him to intercede with Buddha for their admission Ananda fared no better, and Buddha refused his request three times. Then Ananda, with his characteristic appeal, asked Buddha "Oh, Lord, is a woman who has gone forth from her house to a houseless life to a doctrine and discipline declared by you, capable of realising the fruit of entering the stream, or of the once-returner, or of the nonreturner, or of Arbatship ?" The Buddha replied "a woman is capable." "If so, My Lord, Prajapati Gautami, your aunt was of great service to you, she was your nurse, and when your own mother died, fed you from her own breasts. It were good, My Lord, for women to be allowed to go forth.......". Such was the appealing question of Ananda. The Buddha answered "If, Ananda, Mabaprajapati will take upon herself the eight Strict Rules (Gurudhamma), let this be her ordination". Ananda duly imparted the Buddha's decision to the old lady who immediately said "just as, oh, Ananda, a woman or a man who is young and fond

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The Glory that was Vaisali 143 of adornment, after washing his head receives a garland and lotus, jasmine or atimuktaka flowers, takes it with both hands and puts it on his head, even so, I take upon myself this eight Strict Rules not be transgressed as long as my life lasts". Ananda thereupon explains to her the Gurudhamma or eight Strict Rules which are 1. A run even of a hundred years' standing shall (first) salute a monk and rise-up before him, even if he is only just ordained; 2. A nun shall not spend Retreat in a place where there is no monk; 3. Twice a month a nun shall ask from the Order of monks the time of Uposatha (bi-monthly meeting), and the time when a monk will come to give admonition; 4. After Retreat the final ceremony (pavarana) is to be held by the nuns both in the assembly of the monks and of the nuos; 5. Certain offences are to be dealt with by both assemblies; 6. A novice who has been trained in the six rules for two years is to ask for ordination from both assemblies; 7. A nun is not to rebuke or abuse a monk on any pretext; 8. From this day forth utterance (i. e., official statement of nuns to monks is forbidden, of monks to nuns is not forbidden." Ananda was happy and returned to Buddha and sitting down at one side saluted Buddha and pleaded for Prajapati Gautami on the ground that she had accepted the eight Strict Rules. Buddha replied, "if women had not received the going forth in the doctrine and discipline, the religious system (brahmacarya) would have lasted long, the good doctrine would have stayed for a thousand years; but as women have gone forth now the religious system will last only five hundred years. For just as houses, where there are many women and few men, are easily broken into by robbers, even so in the doctrine and discipline in which a woman goes forth the religious system will not last long. And just as a man might in anticipation make a dyke for a great reservoir, so that the water should not overflow, even so, Ananda have I in anticipation prescribed these eight Strict Rules for the nuns, not to be transgressed while life shall last". To Vaisali goes the credit of the institution of the Bhiksuni Sangha. There seems to have been something edifying in the very atmosphere of Vaisali that entire woman-kind should have felt that their salvation was if the Buddha would include them in the Sangha. The example of the courtesan Amrapali is to the point. Her request was accepted by the Buddha. She gave Buddha her mango-grove, a deed that was followed up by some other rich ladies of the city like Balika, placing at Buddha's disposal, other resting places. The Buddha testified to the young men of Vaisali being handsome, strong, fond of sports,

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144 Homage to Vaisali training elephants, hunting, but free from luxury and laziness. He says that these youths who slept with logs of wood as pillows, were soft in arms and legs, yet not delicate nor tender but active in archery. They were also lovers of education. THE MIRACLE OF VAISALI In short, the very atmosphere of Vaigali was so surcharged with health, bloom, peace and spiritual fervour that the artist at Sanci has epitomised the spirit of Vaisali in a sculpture on the rail of the Sanci Stupa in which he has depicted what is called the miracle of Vaisali. Indeed this miracle is nothing more than a monkey spontaneously taking the Buddha's begging bowl and after filling it with the syrup extracted from a neighbouring palm tree, bringing it back to the Buddha as its offering. The monkey is shown in the Sanci carving twice, once presenting the bowl to the invisible Buddha and again raising its arms in sheer joy for the Buddha had accepted it while the Rajas of Vaisali and a group of children marvel at this. It was here again that the Buddha announced his approaching nirvana, and after the nirvana the Licchavis are said to have erected a Stupa over their share of the remains of the Master. A little over a hundred years after the nirvana, the Second Buddhist Council was beld here. ARCHAEOLOGICAL SITES The site of Raja Visala ka Gadba is believed to represent the citadel of Vaigali. It consists of a large brick-covered mound, about 8 feet above the surounding level and slightly less than a mile in circumference. Originally surrounded by a ditch, it was approached by a broad embanked causeway from the south. Early trial diggings have exposed the foundations of old buildings of irregular plan which may date back to the Gupta period. All these buildings were of purely secular character. The most interesting finds consist of a large number of clay seals, official and private, the latter bearing the names of individuals or guilds of merchants, bankers and traders. The official seals indicate that Vaisali was an important administrative headquarters in the Gupta period, and an interesting seal, engraved in characters of the Maurya period, refers to the patrol outpost at Vaisali. The K. P. Jayaswal Research Institute, under Dr. A. S. Altekar, conducted excavation at two sites, the periphery of an ancient tank and

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The Glory that was Vaisali 145 a Stupa, both about half-a-mile to the north-west of the ruins of the fortified city of Vaisali, now known as Raja-Vigala-ka-gadba. The first site, that of the tank, now called Kharaupapokhara, with a length of 1420 ft, and width of 660 ft. is locally believed to represent the ancient abhiseka-puskarini of the Licchavis, in which none but the Licchavi chiefs were allowed to bathe. Several trenches were laid all round the tank to find out whether it had been anciently surrounded by any wall. It was established by excavation that while no wall existed at the top of the tank-embankment, there had been one, 3 ft. 4 in. wide, along its slope, very near the present-day water-level during the month of March. Its foundation, with one or two brick-courses, could be followed over a stretch of 72 ft. on the south, but it was found to be best preserved on the north-east, where it was traced over a length of 95 ft. up to seven to thirteen courses in height The meeting points of the southern, eastern and western sides of the wall were also located. The use of brick of a uniform size (15X9X2 in.) throughout showed that the wall had been built in one operation. Near the centre of the southern embankment was found a concrete platform 2 ft. below the foundation level of the wall, and hence antedating it. The antiquities deposited on its embankment included cast coins and terracotta figurines stylistically assignable to the Sunga age, which were indicative of the date of the wall. The original tank of the Licchavis might have been a smaller one, which was subsequently enlarged and surrounded by a wall, represented by its present remains, in about the 2nd century B. C. when the Licchavis might have once more becomc powerful after the downfall of the Maurya empire. The accounts of Yuan Chwang indicate that during his time the Buddbists of Vaisali believed that the Stupa built by the Liccbavis over the relics of Buddba lay somewhere to the north-west of the city and south-east of the pillar of Asoka. It was further thought that the Stupa bad been opend up by Asoka for its relic-contents. A small mound to the north-east of the tank, conforming to this location, was therfore taken up for excavation which revealed that the mound represented the ruins of a Stupa, enlarged four times after its initial construction. The original was a small structure, 25 ft. in diameter; it was built of layers of piled-up mud separated from one another by thinner layers of cloddy clay (gangar) over a deposit which contained the Northern Black Polished Ware. Sherds of the same were also found in fairly large 19

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146 Homage to Vaisa!i quantities in the core of the Stupa as well as in the deposits between the Stupa and its first enlargement. The first enlargement was in the shape of a fairly substantial structure, in which burnt bricks, 15 x 9x2 in., were used. In the debris outside the enlargement were a few fragments of polished Chunar sandstone, suggesting that it had been carried out in the Mauryan period, probably in the reign of Asoka. On the western side was noticed a breach, subsequently filled up with earth. The second enlargement was relatively flimsy, being almost entirely of re-used burnt bricks and brick-bats, along with a few mud-bricks. The third enlargement, also of burnt bricks and brick-bats, increased the diameter of the Stupa to 40 ft. The fourth and last enlargement was mainly in the nature of buttressing the preceding one. Excavation in the core of the Stupa showed that it had in its southern sector a breach, 2'-6" in width. Within the area disturbed by the breach, near the centre of the Stupa, was discovered a soapstone casket, cracked by the pressure from above and only one-fourth full of ashy earth, together with a small conch, two glass beads, a small piece of gold-leaf and a copper punchmarked coin. As will be evident from the foregoing, the Stupa was initially built during the currency of the N. B. P. Ware, i. e., any time between 600 and 200 B. C., but as its first enlargement probably took place in Mauryan times, its origin went back to pre-Mauryan times. The excavator therefore feels that the Stupa could have been the one built by the Licchavis over their sbare of the relics of Buddha immediately after his death. The fact that the relic-casket was found within a breach and was only partially full seems to confirm this identification, for, as tradition says, the Stupa of the Licchavis had been opened up for its relics by Agoka, who is also said to have left behind a portion of the relics for worship by the Licchavis. Further, the breach on the western side of the first enlargement (mentioned above) may be ascribed to the post-Agokan ruler who, according to Yuan Chwang, made an attempt to rifle the Stupa but gave it up out of fear. Thus, the archaeological and traditional evidences combine to indicate, suggests the excavator, that the excavated Stupa represented the original Licchavi Stupa though the absence of any inscription on the casket makes it difficult to be definite on the point. In 1958-59, this historical city was re-excavated under Dr. A. S. Altekar. The re-excavations showed that the defences had three periods, the earliest overlying deposits with the Northern Black Polished ware

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The Glory that was Vaisali 147 and the latest believed to belong to the late Kusana and early-Gupta age. In the core of the earliest defences were a few grey pot-sherds with paintings, identical pottery, having been found with the N. B. P. Ware in a habitation site as well. A trench, 135 ft. long and 21 ft. wide, at one of the highest points in the south-eastern corner of the fort, revealed that the defences fell into three Periods. In period I, the defence-wall was made of baked bricks, as evidenced by thick brick debris, and possibly belonged to the Sunga period, as it rested on a deposit with N. B. P. Ware and wares associated with it. The debris suggested that the breadth of this wall had been about 20 ft. in thickness. In Period II, the defences consisted of a massive rampart, 68 ft. in width at the base, 21 ft. in width at the extant top and 13 ft. in extant height; it was made of earth, the digging of which left a moat around the fort. A sealing of Agnimitra found in one of the post-rampart layers, with characters of the 2nd century B. C., was a pointer to the date of the erection of the rampart. In Period III, probably of the late Kusana and early-Gupta age, a brick rampart, 9 ft. wide was constructed, with military barracks, some of them built of bricks measuring 14" x 9"x2" at least in the southeastern corner of the fort; spear and arrowheads and other iron implements unearthed from the area of the barracks proved that they had been used by soldiers. A few Kusana coins were found in this area. The open space between the barracks and the defence-wall, about 30 ft. wide, might have been used as a road. In some trenches excavated within the fort a network of structures belonging to three Periods, was met with. Period I, with but a single structure of bricks measuring 19'' x 101" X 3' probably belonged to the Sunga age. Period II, associated with the sprinkler and deep bowl and probably attributable to the Kusana age, bad extensive brick buildings; one of the walls was traced to a length of 77 ft. Period III, which yielded Gupta sealings again had a substantial brick wall running north-south over a length of 57 ft. with rooms of varying dimensions attached to it. The building represented by them probably had a roof of tiles, fragments of which were found in the debris. A few broken pottery jars, in a few cases placed vertically one above the other, similar to those in Period III, of Hastinapura, were found in a trench.

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148 Homage to Vaisali In another trench, near the centre of the fort, were found sherds of the N. B. P. Ware along with two sherds of grey-ware painted in black. (Four sherds of the latter ware, one of them with a fine lustre, were also found in the mud rampart, where they must bave been redeposited from earlier levels). Their fabric was coarser than that of the typical Painted Grey Ware, though the painted leaf-design on one of the sherds from the rampart had its parallels on the Painted Grey Ware from Hastipapura. Among the other notable finds from different trenches, mention may be made of gold and silver objects found in small pot near which was another pot containing silver amulets and one hundred and twentyone beads of semi-precious stones. The gold objects consisted of two ear-ornaments, their interior filled with copper, with artistic designs in repousse, two ear-rings, two humped bulls, a standing human figure in the Kusana-Mathura style and a hair-clip of armlet, the last three with hollow tubes behind. Excavation continued at Vaisali during 1959-60, by the K. P. Jayaswal Research Institute at three sites in the Vaigali area, viz., Raja-Visala-kagadha, Bhimsena-ka-palla and Cakramdasa. Four trenches each measuring 60X21 ft. were laid at the centre of Raja-Visala-ka-gadha beside the site excavated last year. Another trench, 60 x 21 ft., was excavated at the centre of the western defence of the fort. At the first site brick structures of three Periods were encountered at last year with the difference that a single one-brick wall was found this year to belong to the earliest stage of Period I, not represented previously. In Period I, the bricks normally measured 1'-7" x 10" X 3''; those in the earliest wall referred to above were 11" x 1"-1" x broad and 3" thick, the length being unknown. Terracotta figurines occurred in abundance. Period II was associated with the sprinkler and deep bowl in red and grey wares of medium fabric. The bricks measured 1-3'' x 10-11" x 2". The structures of Period III were made of broken and re-used bricks. Terracotta figurines, associated with the Gupta period, were among the small finds. No modification in the dates of the Periods proposed last year was called for as a result of the present excavation, except that the earliest wall of Period I, could be regarded as belonging to an age earlier than the Sunga--the date ascribed to that period. Each period yielded terracotta seals and sealings with Brahmi legends. A few cast copper coins and iron objects, such as spears, bangles, etc., were recovered from Period II.

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The Glory that was Vaisali 149 The nature and dates of the three Periods of the defensive wall, evidenced in the excavation of (1958-59), were confirmed in 1959-60. A fragmentary gold necklace was found in the mudfilling of Period II. Two mounds lying in a north-south-row near the pillar of Asoka at Kolhua, 3 miles to the north of the fort, respectively measuring 183 and 179 ft. in basal dimeter and 25 and 23 ft. in height, were taken up for excavation. Both proved to be mud Stupas. At the centre of the northern mound, at a depth of 16 ft. from the top, were found a few copper utensils, viz,. a spouted pot, a shallow basin with two handles, an incense-burner and a large spoon, along with a blackware dish having four circles with dotted borders and nandi-padas within and a red-ware bowi of medium fabric. One of the copper pots-contained relics, presumably of a Buddhist saint. The southern Stupa was badly disturbed. While the Northern Black Polished Ware was absent, pottery associated with the Ware was found both in the core of the Stupas and below The site of Chakramdasa, 2 miles to the northwest of the fort, revealed, as a result of the excavation, two periods of occupation below a badly disturbed deposit with mixed up objects of diverse ages. Period I was represented by the dish, bowl, basin, lipped bowl and trough in coarse black-and-red and red-wares. The Northern Black Polished ware associated with grey and red-wares, made its appearance in Period II, the other objects of the period being a few bone pins. Two Stupas adjoining the pillar of Asoka were excavated, and one of them had interesting pre-Christian relics. The sealing of Agnimitra reading as "Agimita-va-mi-ya-ye-agna karasa" amidst tree and railing and Ujjayini symbols, found in one of the post-rampart layers is a pointer to the date of the erection of the rampart, as of Sunga period. Agnimitra is the Sunga Agnimitra. Within the fort was a net-work of structures and Period III structures yielded Gupta sealings reading as "Vasva-vedasa, Dhanavatasa, Nagasya, Sibi, Avilanghasa, and Vasudatasa." Other interesting sealings have the following legends" zreSThi sArthavAha prathama kuli (ka) nigamaH mUlasenasa, devasena[sa], etc. To sum up the results of Dr. Altekar's excavations at Vaisali, we are proud to find that the Stupa excavated at Vaisali by Dr. Altekar had

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150 Homage to Vaisalz its origin in pre-Mauryan times and was probably one of the eight traditional Stupas built over the relics of Buddha immediately after his death. . The Chinese pilgrims, Fa-hien and Yuan Chwang, visited Vaisali in the course of their travels. The latter described the city as covering an area of 10 to 12 square miles. He wrote that, within and without and all around the town of Vaisali, the sacred monuments were so numerous that it was difficult to mention them all. Unfortunately, the area is now practically denuded of any visible remains of religious edifices. At Kolhua, two miles to the northwest of Raja-Vigala-ka-gadha, there stands the monolithic pillar (locally known as Bhimsena's Latbi) of highly polished sandstone surmounted by a bell shaped capital that supports the sedent figure of a lion on a square abacus. It is about 22 feet, above the present ground level, a considerable portion having sunk underground in the course of time. In style it resembles the edict pillars of Asoka, but digging around the shaft have failed to reveal any Asokan inscription. Nevertheless, it can be identified with one of the Asoka pillars mentioned by Yuan Chwang at the site of ancient Vaisali. The line of pillars in the Champaran and Muzaffarpur districts--at Ramapurva, Lauriya Areraj, Lauriya Nandangadh, and Kolhua-is believed to have marked the stages of a royal journey from Pasaliputra to Lumbini which Asoka undertook in the 20th year of his consecration. Nearby to the south, there is a small tank, called Ramakunda, identified by Cunningham with the ancient Markata-hrada (monkey's tank), believed to have been dug by a colony of monkeys for the use of the Buddha. To the north-west there is a ruined mound, at present only 15 feet high and with a diameter of about 65 feet at the base, which has been identified with the remains of the Asoka Stupa mentioned by Yuan Chwang. On the summit of this mound stands a modern brick temple enshrining a mediaeval image of crowned Buddha. VAISALI FROM 1st CENTURY A. D. Traditions declared that the Vaisalians invaded Magadha when Bimbisara was ruling, but that Ajatasatru, Bimbisara's son, destroyed the Vajjian confederacy and annexed North Bihar to the Magadhan Empire. According to the Mabavastu, which claims to be the first book in mixed Sanskrit of the Vinayapitaka of the Lokottaravada branch of the Mahasanghikas, the Mahasanghikas were the first batch to go away from the orthodox group of Theravadins about a century after Buddha's passing

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The Glory that was Vaisali 151 away. They lived mostly at Vaisali and Pataliputra and migrated in due course to Amaravati and Nagarjunakonda, the land of the Satavabanas apd the Sriparvatiya Andhras. Representations of the city of Vaisali occur on the Amaravati sculptures of 1st century B.C. We next hear of the Licchavis as ruling over parts of the whole of Nepal upto 879 A.D. when Raghavadeva conquered the country and initiated the Nepalese era. Many coios and seals of the Guptas found at Vaisali go to show that Vaisali played, in the wake of Kusana decline, a significant part in the founding and consolidating of the Gupta empire from early 4th century onwards. Candragupta I (320-35 A.D.) the founder of the Gupta kingdom of Magadha married a Liccbavi princess Kumaradevi by name, and the famous Samudragupta (335-76 A.D.) was their son. Kumaradevi was perhaps the daughter of a Licchavi king of Nepal. The legend "Licchavayah" in the plural occuring on the reverse of some of the coins whose obverse bears the names and figures of Candra Gupta and Kumaradevi would however suggest that the Licchavi relatives of the Guptas belonged to a republican clan ruling over some parts of Bihar. The imperial position of Candragupta I was obtained by his espousing a Liccbavi princess. An inscribed Mukha-linga showing the faces of siva, Visnu, Brahma and Surya respectively on its four sides, and a Kartikeya stone image speak for a golden age of Vaigali under the Guptas. Both Fa-Hien and Yuan Chwang visited Vaisali. The latter calls Vaigali Fei-she-li and distinguishes it from Fe-li-shi wich is the Vriji country Last but by no means the least, is the fact that Vaisali attracted also Islam as proven by the erection of a mausoleum there of a distinguished Muslim saint Shah Quasim (1435-95 A.D.) who came from Maner in Patna District. CONCLUSION Vaisali maintained its position for several centuries as one of India's greatest cities like Kancipuram in the south, Bhuvaneswara in the east and Dwarka in the west. Vaisali was great not by its military strength but by its display of spiritual fervour. Such greatness was well deserved as it had the supreme honour and fortune of having served as the cradle of that great spiritual leader, Lord Mahavira, that soothed the aches of humanity with the enduring lullaby of ahiMsA paramo dharmaH.

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152 . Homage to Vaisalz I am grateful indeed to the Valsali Sangha and its energetic Founder and General Secretary, Mr. J. C. Mathur, I. C. S., Director General, All India Radio, for giving me an opportunity to speak a few words on the occasion of the Vaisali Festival. We are on the threshold of rediscovering ourselves. The gaps in our knowledge of Vaisali's past are shrinking f not shrunk, thanks to many sided efforts of scholars, archaeologists and research bodies such as the Vaisali Sangha, K. P. Jayaswal Research Institute and the frontiers of our knowledge are ever on the increase.

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vaizAlI kI mahimA DaoN0 hajArIprasAda dvivedI mahAn hai yaha nagarI vaizAlI, mahAn hai isakI paramparA, jaisA ki Apane sunA hai / hindU-dharma ke sarvazreSTha puruSa maryAdApuruSottama rAma ne isako pavitra kahA hai| jainadharma ke pravartaka yA AcArya, pravartaka to nahIM; kyoMki unake pahale bhI kaI pravattaMka AcArya ho cuke haiM, mahAvIra kI to yaha janmabhUmi hI rahI hai| bhagavAn buddhadeva ke mana meM jaba vairAgya kA udaya, huA taba pahale yoga aura jJAna kI zikSA unhoMne isI nagarI meM prApta kii| buddhatva-prApti ke bAda bhI ve kaI bAra yahA~ padhAre / yaha vahI nagarI hai, jisameM hamArI paramparA ke sarvazreSTha puruSa barAbara Ate rahe haiM / unakI caraNa-raja se pavitra isa bhUmi meM Ane para AdamI thor3A bhAvuka ho jAtA hai| yahAM kA eka-eka dhUlikaNa, jisameM bhagavAn buddha, mahAvIra aura vizvAmitra jaise mahAn puruSoM ke caraNa kI dhUla lagI huI hai, na jAne kahA~ se kyA sandeza detA hai| Aja bhI yaha melA hai, utsava hai yaha zAyada apane DhaMga kA bhAratavarSa kA anokhA melA hai| mujhe yaha dekhakara bar3I prasannatA huI aura maiM vaizAlI-saMgha ke sadasyoM kI, unake udyoga kI prazaMsA karatA hU~ ki unhoMne isa sthAna ko jAgrat karane kA prayAsa kiyA hai, tathA yahA~ ke logoM meM itihAsa ke prati cetanA jAgrat kI hai / yahA~ upasthita pratyeka nara-nArI ke citta meM eka Ananda hai, eka ullAsa hai, hajAroM varSa ke uttarAdhikArI hone kA gaurava unameM hai, yaha dekhakara mujhe bar3I prasannatA huI / isa sAla ke utsava ko maiM bahuta mahattvapUrNa mAnatA hU~ / hameM yaha nahIM bhUlanA cAhie, abhI se kucha kSaNa pahale jaisA ki mAthura sAhaba ne batalAyA ki caudaha varSa pahale se hI yahAM ke loga paricita the ki ve kitanI bar3I paramparA ke uttarAdhikArI haiM, parantu caudaha varSa pahale bhI kucha par3he-likhe loga hI jAnate the ki vaizAlI nAma kI koI jagaha hai, lekina Aja se sau savA sau varSa pahale loga itanA bhI nahIM jAnate the / Aja se ThIka sau varSa pUrva san 1861 I0 meM yahA~ kaniMghama sAhaba padhAre the, kaniMghama una videzI jJAniyoM meM haiM, una jJAna-pipAsuoM meM haiM, jinhoMne hamAre deza kI prAcIna sabhyatA ke uddhAra meM bar3A kAma kiyA hai / itanI lagana ke sAtha, itane sAhasa ke sAtha, itane darda ke * aTThArahaveM vaizAlI mahotsava (17 apraila 1962) meM pramukha vaktA ke rUpa meM kiyA gayA bhaassnn| 20

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154 Homage to Vaisali sAtha kiyA ki zAyada hI kisI bhAratIya ne vaisA kiyA ho| bhArata ke purAtatva ke udAra karane meM, unakI preraNA se bhArata sarakAra ne ArkolaoNjikala sarve kA Aramma kiyaa| jisa samaya kaniMghama yahA~ Aye the, unheM yaha bhI patA nahIM thA ki unake pahale aura bhI bahuta se vidvAna Aye the aura unhoMne yaha anumAna lagAyA thA ki yahI sthAna purAnI vaizAlI nagarI hogii| lekina, koI nizcita pramANa unheM nahIM milA thaa| kaniSama sAhaba meM bar3I divya dRddhi dii| unhoMne eka daivI preraNA se satya pramANita kiyA aura yaha siddha kara diyA ki prAcIna vaizAlI kA sthAna yahI honA cAhie / Apa kalpanA kIjie ki una dinoM yAtrA kI kitanI asuvidhA thI, sarakArI sahAyatA prApta nahIM thI, ve yahAM kI bhASA nahIM samajha sakate the, loga unheM ajanabI samajhate the, lekina phira bhI unhoMne isa sudUra dehAta meM Akara adhyayana kiyA aura sapramANa yaha batalAne kA sAhasa kiyA ki vartamAna basAr3ha gAMva hI prAcIna vaizAlI hai / DaoN0 kaniMghama san 1862 se 1884 I. taka yahAM kaI bAra Aye / unakA yahA~ AnA hamAre lie bahuta mahattva kI cIja hai| isalie isa utsava ko hama kaha sakate haiM ki yaha kaniMghama sAhaba ke zubhAgamana kI zatAbdI hai| isa dRSTi se isa utsava kA bar3A mahattva hai| DaoN0 kaniMghama se pUrva san 1834 I0 meM zrIesTIvenzana nAmaka eka dUsare videzI vidvAn yahA~ Aye the aura isa bhUmi ke sambandha meM anumAna kiyA thA ki yahIM vaizAlI hai / lekina kaniMghama sAhaba ne bar3I khoja ke sAtha yahAM ke gAMvoM ko, yahAM ke sthAnoM ko dekhakara phAhiyAna, huenasAMga ke yAtrA-vivaraNoM ko par3hakara pahale-pahala dRr3hatA ke sAtha yaha kahA thA ki vaizAlI yahI hai / parantu, phira bhI vaizAlI hai, yaha siddha nahIM ho sakA / yaha kevala kalpanA kI bAta rahI, anumAna kI bAta rhii| kaniMghama sAhaba ke kucha udyoga karane para bhArata-sarakAra ne ArkolaoNjikala vibhAga sthApita kiyA aura san 1903-4 I0 meM aura san 1913-14 I0 meM do aura videzI vidvAnoM kA Agamana huA, jinameM eka kA nAma DaoN0 blaoNsa aura eka kA nAma DaoN0 spUnara thaa| unhoMne yahA~ kaI jagaha khadAiyAM kiiN| usa khadAI meM bahata parAnI cIjeM to nahIM mila sakIM; kyoMki pAnI A jAne ke kAraNa Age bar3hanA sambhava nahIM thaa| lekina khudAI meM prApta miTTI kI muharoM para utkIrNa lekhoM se yaha siddha ho gayA ki yahI prAcIna vaizAlI hai| vaizAlI jJAna, karma aura rAjazakti kI triveNI rahI hai| brAhmaNa, bauddha aura jaina paramparA kI triveNI rahI hai| jJAnazakti, Atmazakti aura dhanazakti kI triveNI rahI hai| isameM koI zaka nahIM ki isa sthAna para jJAna kI bar3I bhArI sAdhanA thii| buddhadeva jJAna kI khoja meM nikale, to unheM aura koI sthAna nahIM dikhA, vaizAlI meM Akara hI unhoMne zikSA grahaNa kI / jJAna kI sAdhanA ke lie yaha bar3I hI pavitra bhUmi mAnI jAtI rahI hai / vIratA ke lie to vajjiyoM aura licchaviyoM kI carcA karanA bekAra hai| yaha to itihAsa-prasiddha hai ki licchavi ajeya zakti the| yahAM phUTa DAlakara ajAtazatru ne unheM parAjita kiyA thaa| licchaviyoM kI zakti guptakAla taka akSuNNa rahI, tabhI samudragupta jaisA samrAT apane ko 'licchavi-dauhitra' kahane meM garva anubhava karatA thaa|

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vaizAlI kI mahimA 155 ... guptakAla ke rAjA kA itanA prabhutva jamA, usakA eka bahuta bar3A kAraNa licchaviyoM ke sAtha usakA vaivAhika sambandha thaa| jJAnazakti aura rAjyazakti ke alAvA eka tIsarI tAkata bhI yahA~ para thI, vaha bar3I jabaradasta thI jo khudAI meM prApta sAmagrI se mAlUma hotI hai, purAne anyoM se jinakA patA calatA hai| yaha sthAna vyApAra kA eka bar3A kendra thaa| bar3e-bar3e seTha yahA~ rahate the| yahAM ke nAvika dUra-dUra se dhanarAzi-saMgraha karake le Ate the / kalA kA bhI yaha sthAna eka pramukha kendra thaa| jJAna aura zakti kA to yaha gar3ha hI mAnA jAtA thaa| licchaviyoM ke bhaya se bar3e-bar3e rAjya kAMpate the| jahAMtaka vyApAra kA savAla hai, yahAM ke jo nigama the, jo kAraporezana the, seThoM ke kAma karanevAle jo saMgha the, unakI itanI zAkhAeM thIM ki sAre saMsAra meM unakI huNDiyAM calatI thiiN| _ina seThoM ke jo nigama yA kAraporezana the, saba alaga-alaga the| zarIphoM ke alaga the, zreSThiyoM ke alaga the, zramikoM ke alaga the, ina sabakA milA huA saMgha bhI thA / san 1913-14 I0 kI khudAI meM to adhika gaharAI taka nahIM jAyA jA sakA, isalie jyAdA-se-jyAdA Aja se Der3ha paune do hajAra varSa taka kI cIjeM hI mila paaii| lekina, hamAre jina granthoM meM vaizAlI kI carcA milatI hai, ve usase kAphI prAcIna hai| pichale varSoM kI khudAI meM usase bhI purAnI cIjeM prApta huI haiN| ve nizcita rUpa se Aja se DhAI hajAra varSa pUrva kI vaizAlI ke sambandha meM gavAhI detI haiN| lekina, yaha nagarI usase bhI purAnI hai| vaizAlI ko paramparA yahI samApta nahIM hotI hai / maiM socatA hU~ ki kyA yahI vaha mahimAmayI vaizAlI hai ? Aja jo maiM dekha rahA hU~, kyA yahIM una licchaviyoM aura vajjiyoM kI santAne haiM, yahIM ve manuSya the ? unameM kauna-sI vizeSatA thI ki sArI duniyA meM unakA sikkA calatA thA, unakI dhvajA phaharAtI thii| bhAratavarSa meM koI aisA mahAn samrATa bhI himmata nahIM kara sakatA thA ki licchavi aura vajji unake bhItara AyA thA / AdamI to ve bhI the / buddha bhagavAn ne khuda isakA vizleSaNa kiyA hai| eka bAra ajAtazatru ke mahAmantrI ne buddhadeva se pUchA thA ki ve unapara car3hAI kareM yA na kareM, unako jotA jA sakatA hai yA nhiiN| buddhadeva ne bar3I caturatA ke sAtha apane ziSya, Ananda, jinake nAma para tathAkathita Anandapura gA~va hai, prazna kiyA, kyoM Ananda, kyA, vajji loga eka sAtha uThate, baiThate haiM ? eka hokara kAma karate haiM ? kyA aisA tumane sunA hai ? Ananda ne kahA--hA~ bhagavan sunA hai ki vaizAlI ke loga eka sAtha uThate haiM, eka sAtha baiThate haiM, eka sAtha sabhA-paMcAyata karate haiN| buddhadeva ne phira pUchA ki kyA tumane yaha bhI sunA hai ki eka bAra jo apanI paMcAyata meM taya kara lete haiM, usako sabhI mAnate haiM, aisA to nahIM hotA ki bAda meM koI kahe ki hamane to voTa nahIM diyA thA ? maiM kyoM mAnane jaauuN| Ananda ne kahA hA~ aisA hI sunA hai ki isa vaizAlI nagarI ke rahane vAle jo eka bAra nizcaya kara lete haiM, usase eka baccA bhI nahIM hilatA, saba usakA pAlana karate haiN| phira buddhadeva ne pUchA-acchA Ananda tumane yaha bhI sunA hai ki vaizAlI ke loga apane bUr3hoM kA sammAna karate haiM, apane bujurgoM kI kadra karate haiM, unakI bAtoM ko mAnate haiN| Ananda ne kahA-hAM, bhagavan sunA hai| buddha ne phira kahA-Ananda, tumane sunA hai ki vaizAlI ke loga apanI striyoM kA sammAna karate haiM, apanI kula-kumAriyoM kA sammAna karate haiN| unake prati koI jora-jabaradastI to nahIM karate?

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156 Homage to Vaisali Ananda ne kahA-bhagavan, sunA hai ki vaizAlI ke loga apanI striyoM kI bar3I kadra karate haiM / unakA sammAna karate haiM, unapara kabhI jora-jabaradastI nahIM karate, unapara atyAcAra nahIM karate / bhagavan, maiMne sunA hai / phira bhagavAna buddha ne pUchA-Ananda, sunA hai ki vahAM jo pUjA kA sthAna hai jo pUjya haiM, jo mandira hai, usameM bAdhA-vyavadhAna to nahIM par3atA ? Ananda ne kahA-hA~, bhagavana aisA hI sunA hai ki vaizAlI ke loga, jo unake pUjya sthAna haiM, unakI nirantara pUjA karate haiM aura jo eka bAra mandira ko diyA, usameM kisI prakAra kamI nahIM karate haiM / antimabAra bhagavAna buddha ne kahA ki Ananda yaha sunA hai ki vaizAlI ke logoM ke pAsa jo ahaMta loga jAte haiM, jo jJAnI loga haiM, guNI haiM, ve unakA sammAna karate haiM / hA~ bhagavan , maiMne sunA hai ki ve ahaMtoM kA, jJAniyoM kA, jo bAhara se Ate haiM, unakA sammAna karate haiM aura sabako svacchanda vicaraNa karane dete haiM / sabako svacchanda rUpa se vicAra prakaTa karane kA maukA dete haiM / buddhadeva ne kahA-Ananda, tumheM batAtA hU~ ki jinameM ye sAta guNa haiM, saMsAra kI koI zakti unheM parAjita nahIM kara sakatI hai / isa prakAra, unhoMne varSakAra se kahA ki bhAI varSakAra, tumhArA vaizAlI para dAMta gar3AnA sambhava nahIM hai / yahAM ke loga eka sAtha baiThate haiM, uThate haiM, jo karate haiM usapara dRr3ha rahate haiM aura apane bujurgoM kI kadra karate haiM, apanI striyoM kA sammAna karate haiM, apane pUjya sthAnoM kI pUjA karate haiM, jJAnI guNiyoM kA samAdara karate haiN| bAhara se Aye hue logoM ko svatantratApUrvaka apane vicAra prakaTa karane kA avasara dete haiN| aise guNI logoM para koI rAjA, koI samrAT kabhI zAsana nahIM kara sakatA hai, unakA bAla bAMkA nahIM kara sktaa| yaha thA vaizAlI kA guNa / inhIM guNoM ke kAraNa vaizAlI ajaya rhii| jaisA ki bhagavAna buddha ne kahA thA ki jitane dinoM taka ye guNa vaizAlI meM raheMge, utane dinoM taka vaizAlI kA koI bAla-bAMkA nahIM kara sakatA aura yaha bAta varSakAra ne gAMTha bAMdha lI aura lauTa gyaa| varSakAra ne vaizAlI ke nAgarikoM meM phUTa paidA kara dI aura phUTa ke kAraNa vaizAlI kA gaurava jAtA rhaa| parantu, buddhadeva ke bAda bhI vaizAlI ekadama lupta ho gaI, aisA nahIM huA / buddhadeva ke koI ATha-dasa sau varSa ke bAda taka vaizAlI kA gaurava jaisA-kA-taisA banA rhaa| Apa kalpanA kIjie ki sau varSa pahale ke loga jAnate bhI nahIM the ki vaizAlI kahAM hai| maiM to bhUla hI gayA thA eka tarapha itanA bar3A gaurava hai, jisako koI tulanA nahIM kara sktaa| saMsAra ke itihAsa ko isa bhUmi ne prajAtantra diyaa| paMcAyatI rAja sthApita kiyaa| isa bhUmi ne, ekamata hokara rahanA sikhlaayaa| isa bhUmi ne, striyoM kA sammAna karanA sikhaayaa| Apako mAlUma hogA, ki buddhadeva AjIvana isa bAta para aDiga rahe ki striyoM kA saMgha meM praveza nahIM honA caahie| lekina, vaizAlI meM Akara unhoMne yaha bhI nizcaya kiyA ki striyoM ko bhI itanA adhikAra milanA cAhie jitanA puruSoM ko hai| nizcaya hI, vaizAlI kI mahilAoM ko dekhakara unake mana meM yaha bAta AI hogI ki yaha galata bAta hai ki striyoM ko adhikAra nahIM diyA jAya / vaizAlo ke nAgarika striyoM kA Adara karate the, sammAna karate the, cAhate to, jora-jabaradastI bhI kara sakate the unake sAtha, kintu itihAsa isakA pramANa hai ki aisA unhoMne nahIM kiyaa|

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vaizAlI kI mahimA 157 . AmrapAlI yahA~ ki eka gaNikA thI, bar3I mazahUra gaNikA thI, hamAre benIpurIjI meM usakA bar3A sundara varNana kiyA hai| agara Apa logoM ne nahIM par3hA ho, to eka bAra avazya pddh'eN| eka bAra AmrapAlI ne buddha bhagavAn ko nimantraNa diyaa| buddha bhagavAn bholAnAtha the, unhoMne svIkAra kara liyA nimantraNa / isake bAda vaizAlI ke nAgarikoM ne AmrapAlI se kahA ki dekho AmrapAlI, jisako tumane Amantrita kiyA hai, jisane tumhArA nimantraNa svIkAra kiyA hai, use tuma mere hAtha beca do, maiM tumheM eka lAkha mudrAe~ duuNgaa| AmrapAlI ne kahAmaiM aisA nahIM caahtii| kaI logoM meM yaha hor3a maca gaI ki usase kisI prakAra isa adhikAra ko le liyA jaay| kisI ne eka lAkha, savA lAkha, kisI ne do lAkha rakha diyA, hameM tuma yaha adhikAra de do aura bhagavAna buddha ko hamAre ghara bhojana karane do| AmrapAlI ne kahAnahIM, maiM kyoM becane jaauuN| maiMne una mahAtmA ko bulAyA hai, maiM unheM apane yahAM bhojana kraauuNgii| lekina, kisI ne usako yaha nahIM kahA ki maiM tumase jabaradastI yaha kAma krvaauuNgaa| usake bAda AmrapAlI bhagavAna buddha ko apane AmrakuMja meM le gaI, jahAM ve kaI bAra A cuke the / eka aura mazahUra bAlA thI, usane bhI apane yahAM bhagavAn ko Amantrita kiyA thaa| isa nagarI kI itanI bar3I mahimA hai| yaha nagarI paMcAyatI rAja kI janmabhUmi hai, eka tarapha itanI bar3I kItti aura gaurava, dUsarI tarapha itanI bar3I kRtaghnatA ki nAma bhI bhUla gaye, hama jAnate bhI nahIM ki Aja se sau varSa pahale yahA~ kyA thaa| eka tarapha itanI bar3I mahimA aura dUsarI tarapha bhUle, to aisA bhUle ki khuda ko hI bhUla gye| .. vaizAlI ke itihAsa kA patA lagAyA bar3e-bar3e dhurandhara vidvAnoM ne, kucha videzI vidvAnoM ne kucha bhAratIya vidvAnoM ne, maiM unakI zraddhA aura niSThA ko dekhakara lajjita raha jAtA huuN| parantu, bar3I kRtajJatA ke sAtha unakA nAma letA hU~-kitane prema se, kitanI niSThA se, kitanI kaThinAI se kAma karake unhoMne ina cIjoM kA uddhAra kiyA hai, una videzI vidvAnoM ke prati hameM hArdika kRtajJatA prakaTa karanI cAhie / lekina savAla yaha hai ki vaizAlI meM to pahale itanA ullAsa nahIM thA, Aja kyoM ullAsa hai / pahale ve vaizAlI kI mahimA se aparicita the, kintu aba unheM bidita ho gayA hai ki vaizAlI yahI thI, yaha vaha bhUmi hai, jisameM bhagavAna buddha aura bhagavAn mahAvora kI caraNaraja par3I hai| patA nahIM, jahA~ Apa baiThe haiM, vahA~ bhI ve caraNa-raja ur3a rahI haiN| yahAM ke AkAza meM, vAyumaNDala meM, unake sandeza gUMja rahe haiM / yaha Ananda pahale bhI thA aura Aja bhI hai / Aja bhI una logoM ke bhItara yahI Ananda aura ullAsa dekha rahe haiM, itanI apAra janatA umar3I huI hai, vaizAlI kI mahimA logoM ko yahAM khIMca lAI hai| eka bAra zAntiniketana meM hamAre eka videzI mitra, jo saMskRta ke bar3e vidvAn the, saMskRta-nATakoM meM AmramaMjarI kA nAma sunA thA, Thahare the| saMyoga se unakA svAgata karane ke lie Amra kuMja meM hI Ayojana kiyA gayA, jaba vaha Aye taba maiMne unheM batAyA ye Ama ke per3a haiM aura yaha unakI AmramaMjarI hai| unhoMne bahuta sunA thA, AmramaMjarI ko dekhA bhI thaa|

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158 Homage to Vaisalt lekina, jaba unako mAlUma huA ki yaha AmramaMjarI hai, taba uchala par3e aura kahane lage ki yahI kAlidAsavAlI AmramaMjarI hai, yahI vaha RtumaMjarI hai, jaisA ki kAlidAsa ne kaI bAra kahA hai ? maiMne kahA-hA~, yahI AmramaMjarI hai, to bar3e ullasita hue| mere mana meM prazna uThA ki ve Amra kI maMjarI roja dekhate the aura yahAM Ane se pahale unhoMne bIsoM bAra AmramaMjarI kA adhyayana kiyA thA, Aja kauna-sI naI bAta ho gaI ? naI bAta yaha huI ki usa dina usa zabda aura artha ke sAtha antarAtmA kA yoga huA thaa| pada kA artha jAnanA kAphI nahIM hai, pada aura padArtha ke bhItara ke pratyaya hote haiM, bhItara kI antarAtmA kA yoga hotA hai, yaha antarAtmA kA yoga usa dina huaa| vaizAlI vahI hai, jo Aja se hajAroM varSa pahale aura Aja se sau-do sau varSa pahale vaha thii| Aja naI bAta sirpha itanI huI hai ki hamAre citta ke sAtha usakA yoga huA, usa gaurava kA yoga huA hai, phira abhI yoga huA hai| itihAsa ke sAtha hamArA sambandha thor3e dinoM kA hai, isalie bahuta kama jAnatA huuN| ApakI khudAI meM jo thor3e se khilaune mile haiM, thor3I-sI mUttiyAM milI haiM yaha kAphI nahIM hai| lekina ve iMgita karatI haiM usa mahimA kI ora, koI unase pUche ki unakA ghara kahA~ hai ? agara aMgulI dikhAI, to aMgulI pakar3akara ve laTaka jaayeNgii| aMgulI jisa jagaha ko batA rahI hai, usI jagaha para jAnA cAhie / kintu, hameM yaha nahIM samajhanA cAhie ki ye jo bhagnAvazeSa haiM, vahI vaizAlI hai| nahIM, yaha vaizAlI kA vaibhava hai| vaizAlI ke vaibhava batAnevAlI aMguliyAM haiM, jo batA rahI haiM ki ye cIjeM jo saMgRhIta huI haiM, bahuta thor3I haiM, para bahuta bar3I cIja kI ora izArA karatI haiM, kisI mahimA kI ora iMgita karatI haiM, yaha hameM samajhanA caahie| __ vaizAlI Aja bhI eka bar3hiyA zava-mAtra hai / hamAre purAne granthoM meM milatA hai ki tAntrika loga zava-sAdhanA kiyA karate the| ve loga bar3hiyA zava lAte the| zava acchI jAti kA honA cAhie, aura haMsatA-haMsatA marA ho, aisA nahIM ki ro-rokara marA ho / sammukha yuddha meM marA ho, to aura acchA / aise satpuruSa kA zava le Ate the aura nadI ke kinAre le jAkara ulTA karake usakI pITha para baiTha jAte the aura japa karate the| japa karate-karate zava kA muMha jaba nIce se Upara kI ora uTha jAye, taba samajha jAte the ki aba siddhi mila gii| isa samaya vaha zaba bhagavAn mahAkAla kA rUpa hotA thA / aura kahatA thA ki jo cAho mA~go, maiM saba dene ko prastuta hUMrAja cAho, svarga cAho, dhana cAho, jo cAho maiM de sakatA huuN| aisA loga kahate haiM, pustakoM meM likhA hai, to loga sAdhanA bhI karate hoNge| yahA~ hamAre tAntrika logoM kI jo sAdhanA cala rahI hai, isameM bar3I mahimAmayI nagarI kA zava hai, duniyA meM khoje nahIM milegaa| isakI pITha para baiThakara hameM sAdhanA karanI hai, aura sAdhanA karanI hai ki isakA mu~ha pITha kI ora na hokara bhaviSya kI ora jAye / hamako isase preraNA lenI hai| yaha utsava dekhakara hamAre hRdaya meM yaha bAta nizcita rUpa se A rahI hai ki hama mare nahIM haiM, apane pUrvajoM ke nAma para, apane purAne gaurava ke nAma para, hama ullasita ho sakate haiN| apanI dalita drAkSA ko chor3a sakate haiM / apane kATe ko haTA sakate haiM / para, kisake

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vaizAlI kI mahimA 159 / lie ? apane mahAna bhaviSya ke nirmANa ke lie, Age vAlI pIr3hiyoM ke lie; isameM tyAga kI jarUrata hai, isameM saMyama kI jarUrata hai, isameM zikSA ko jarUrata hai| kevala bahakane ko jarUrata nahIM hai, bhAvuka honA ThIka hai, lekina bhAvuka honA eka hada taka hI Thoka hai, socavicAra kara kadama uThAnA praahie| . .. vaizAlI-mahotsava kA eka hI lakSya ho sakatA hai-navIna bhArata kA nirmANa aura isa navIna bhArata ke mAdhyama se sAre saMsAra ko vaha mahAn sandeza denA, jisakA pratIka yaha vaizAlI hai| yaha jo khaNDahara hai, bAra-bAra udghoSa kara rahA hai ki dekho, kabhI maiMne bar3I kItti prApta kI thii| ina guNoM ke kAraNa, hama dRr3hanizcaya the, hamameM himmata thI, hama vRddhoM kA sammAna karate the, hama jJAnI aura guNiyoM kA samAdara karate the, hama apanI mahilAoM kA sammAna karate the, isalie bar3e hue the| Aja tuma choTe ho, gira gaye ho, tuma guNI nahIM ho, sAhaso nahIM ho, apane nizcaya para aTala nahIM raha sakate, tumheM apane vRddhoM kA sammAna karane nahIM AtA, tumheM-deza videza ke guNiyoM kA sammAna karane nahIM AtA, tumheM apanI mahilAoM kA Adara karanA nahIM AtA, mahilAoM ke prati zraddhA aura madhura bhAva nahIM hai, jo hamameM thaa| ina mahAna guNoM ke kAraNa vaizAlI eka dina aisI thI, jisakI carcA videziyoM ne kI hai| zAhIjI ne batAyA ki hamArI hindU-paramparA meM licchaviyoM kA jikra nahIM hai / lekina, hamAre mana meM yaha vicAra kucha dUsare rUpa meM hai, isalie isa bAta ko yahAM nahIM kahanA caahtaa| hamArA apanA bilakula eka ajIba vicAra hai-maiM nahIM mAnatA ki kSatriya kuNDa hI bAsukuNDa hai, kSatriya kuNDa hai, brAhmaNakuNDa hai, kaI aura kuNDa haiN| mere mata se yaha aSTakula kI jo paramparA hai, bhArata meM, hindU-paramparA meM jIvita hai, ina licchaviyoM kI smRti meM hai, aura usakA sAhitya hamAre yahAM nahIM hai| kyoMki, bAda kI zatAbdiyoM meM sAhitya-saMgraha kiyA gayA thaa| yaha sahI hai ki licchavi nAma se gaNoM kI nindA kI gaI hai| manujI ne to yahA~taka kahA hai ki gaNikA kA chuA huA anna nahIM khAnA caahie| isa prakAra azraddhA kI abhivyakti kI hai| usake aura bhI kaI pahalU haiM, jinake vistAra meM maiM nahIM jAnA caahtaa| lekina, isameM koI zaka nahIM ki yaha bhUmi jahA~ hama loga Aja khar3e haiM, mahAn vaizAlI nagarI kI hI bhUmi hai aura yahAM se hameM jo sandeza aura preraNA mila rahI hai, vaha hamAre deza ke nirmANa meM sahAyaka siddha hogii| uttam

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GOLD.. vaizAlI, jainadharma aura jainadarzana* AcArya vijayendra sUri sabhya mahodaya, vaizAlI-saMgha ke mahotsava ke avasara para Aja ApalogoM ke sammukha kucha kahate hue mujhe harSa ho rahA hai / mujhe aura bhI prasannatA hotI, yadi maiM svayaM Apa sabake bIca upasthita ho sakatA; aura Apa vidvajjanoM se pratyakSa sAkSAtkAra karane tathA bAtacIta karane kA mujhe svayaM avasara prApta hotA / para, vRddhAvasthA tathA A~khoM meM motiyA A jAne ke kAraNa asamarthatAvaza maiM ApalogoM ke bIca svayaM upasthita ho sakane se vaMcita raha gayA, isakA mujhe duHkha hai| Apa jAnate hoMge ki, jainasAdhu pAdavihAra-mAtra karate haiM / aura pAda-vihAra meM bhI unake lie kucha pratibandha haiM / yaha paramparA pahale bhArata meM sabhI dharmoM ke sAdhuoM ke lie thI / anya sAdhuoM ne to yAna kA sahArA lenA prArambha kara diyA; para jaina-sAdhu aba taka apanI paramparA kA nirvAha karate cale A rahe haiN| vaizAlI-saMgha-sarIkhI sAMskRtika saMsthA ne apanA vArSika adhivezana mahAvIra-jayantI ke avasara para karane kA jo nizcaya kiyA, yaha vastutaH usake lie eka zobhanIya nirNaya hai| mere lie to vaizAlI pUre jIvana meM AkarSaNa kA kendra rahA hai| 31 mArca, 1945 I0, ko vaizAlI-saMgha kI sthApanA huI / 16 apraila, 1946 I0 ko merI pustaka 'vaizAlI' prakAzita huI, jisameM maiMne yaha siddha karane kA prayAsa kiyA thA ki bhagavAn mahAvIrasvAmI kA janmasthAna vaizAlI ke nikaTa sthita kuNDapura nAmaka sthAna thaa| navambara, 1947 I0 meM vaizAlIsaMgha ne bhagavAna ke janmasthAna-sambandho apanI pustaka prakAzita kI ora apane cauthe adhivezana se vaizAlI-saMgha ne apanA vArSika adhivezana bhagavAn mahAvIra ke janmadina caitra zukla prayodazI ke dina manAnA prArambha kiyaa| san 1948 I0 meM jaba vaizAlI-abhinandana-grantha prakAzita huA to usameM bhI maiMne bhagavAn ke janmasthAna ke sambandha meM apane vicAra prastuta kiye| san 1940 I0 meM kalakattA meM varSAvAsa bitAne ke bAda lauTate hue maiM svayaM vaizAlI AyA thaa| mujhe apanI usa vaizAlI-yAtrA kA smaraNa aba bhI bar3e sukhada rUpa meM hai| yahA~ ke nAgarikoM kA sauhArda Ara vaiyAvRttya anukaraNIya hai| yahAM ke eka sthAnIya saMnyAsI ne * unIsaveM vaizAlI mahotsava (6 apraila 1963) ke avasara para prAkRta jaina zoSasaMsthAna kI vidvatsabhA meM lekhaka ko anupasthiti meM paThita /

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vaizAlI, jainadharma aura jainadarzana 161 nikaTavartI sthAnoM ko dekhane meM merI jisa prakAra sahAyatA kI, usakI sarAhanA kiye binA nahIM raha sakatA / mujhe duHkha hai ki, vismaraNa ho jAne se maiM unake nAma kA ullekha yahA~ nahIM kara pA rahA huuN| - vaizAlI ke nikaTa bhagavAna mahAvIra kA janmasthAna nizcita karane ke kAraNa mujhe . rUr3hivAdiyoM ke virodha kA bhI sAmanA karanA pdd'aa| para, maiM sadA naye-naye pramANoM ke saMgraha meM lagA rahA aura san 1946 I0 ke prathama saMskaraNa ke bAda, san 1957 I0 meM gujarAtI meM 'vaizAlI' prakAzita karAI aura phira usI varSa aura parivaddhita rUpa meM 'vaizAlI' hindI kA dvitIya saMskaraNa prakAzita kraayaa| aura, aba to apanI pustaka 'tIrthakara mahAvIra' meM bhagavAn ke jIvana se sambaddha yathAsambhava prAyaH sabhI sthAnoM para nirNaya karane kA prayAsa kiyA hai| zrIjagadIzacandra mAthura kI sAMskRtika abhiruci, sAhitya-prema aura niSThA ke phalasvarUpa hI isa vaizAlI-saMgha kI sthApanA huI aura unhIM sopAna-traya ke phalasvarUpa vaizAlIsaMgha aura mAthura sAhaba donoM hI sAtha-sAtha unnati ke patha para agrasara haiN| itihAsa ne abhI taka isa bAta para paradA DAla rakhA hai ki, bhagavAn ke janmasthAnasambandhI ye sthApanA-tIthaM kaba aura kina paristhitiyoM meM sthApita hue / para, zAstroM se bar3e spaSTa zabdoM meM yaha siddha hai ki, bhagavAn mahAvIra ke janmasthAna kI jo jagaheM Aja mAnI jAtI haiM, ve mUla sthAna nahIM haiN| AvazyakacUrNi meM ullekha hai ki, vaizAlI se vANijyagrAma jAte hue bhagavAn ko gaNDakI nadI pAra karanI par3I thii| vaizAlI, vANijyagrAma aura kuNDagrAma tInoM nikaTa-nikaTa the, yaha bAta zAstrasiddha hai / phira, bhagavAna kA janmasthAna aMga-magadha meM bhalA kaise mAnA jA sakatA hai / kalikAla sarvajJa hemacandrAcArya ne bhI vaizAlI aura vANijyagrAma kI sthiti isI rUpa meM 'triSaSTizalAkApuruSacaritra' meM batAI hai / ataH spaSTa hai ki, vikrama kI 12vIM zatAbdI taka kisI prakAra kA bhrama nahIM thaa| yahA~ eka bAta aura kaha dU~ ki, kucha loga vaizAlI-nagara ko hI bhagavAna kA janmasthAna mAnate haiM aura kucha kuNDapura tathA vANijyagrAma ko vaizAlI kA muhallA-mAtra mAnate haiM / eka dUsarA bhrAmaka vicAra eka aMgreja mahodaya ne yaha phailAyA ki, kollAga bhagavAn kA janmasthAna thaa| para, ye tInoM hI vicAra sarvathA bhrAmaka haiN| kollAga bhagavAn mahAvIra kA janmasthAna thA, aisA ullekha to kisI grantha meM nahIM miltaa| kuNDagrAma tathA vANijyagrAma vaizAlI ke muhalle nahIM the| ve donoM svatantra nagara the| hama Upara kaha Aye haiM ki, vaizAlI aura vANijyagrAma ke bIca meM gaNDakI nadI thii| phira, vaha muhallA kaise ho sakatA hai| isa bhrama kA eka kAraNa yaha hai ki, loga yaha nahIM samajha pAte ki, vaizAlI nagara kA nAma to thA hI; para yaha deza bhI 'vaizAlI' ke nAma se sambodhita hotA thA / 'mahAvastu' meM pATha AtA hai 'vaizAlikAnAM licchavikAnAM vcnen|' mahAvastu kA yaha pATha isa bhrama ke nivAraNa ke lie paryApta hai / isI vaizAlI-gaNa meM sthita kuNDapura meM bhagavAna kA janma huA, isI bhUmi meM unakA bacapana bItA, yauvana bItA, apane ghara vAloM se anumati lekara yahIM unhoMne dIkSA grahaNa kI, 21

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162 Homage to Vaisali apane chamastha tathA kevalI-kAla ke bhI kucha samaya bhagavAn ne yahIM bitAye / isa dRSTi se bhI vaizAlI-saMgha dvArA mahAvIra-jayantI ke avasara para apanA adhivezana karanA sarvathA ucita hai| eka bAta isa sambandha meM dhyAna rakhane kI aura hai ki bhagavAn mahAvIra ke samaya meM isa bhUmi meM pAMca zramaNa-sampradAya the-1. nigrantha (jaina), 2. zAkya (bauddha), 3. tApasa, 4. gairuka aura 5. AjIvaka / inameM se tApasa, gairuka aura AjIvaka to apanA astitva hI samApta kara baitthe| bauddhadharma kI zatAbdiyoM taka bhArata-bhUmi meM nAmamAtra kA raha gayA thaa| akele nirgrantha-sampradAya hI itihAsa ke acche-bure dina dekhatA nirantara isa bhArata-bhUmi para banA rahA / ataH, isa dRSTi se bhI vaizAlI-saMgha dvArA usake antima tIrthaMkara mahAvIra (jinakA zAsana Aja bhI cala rahA hai) kA janmadina manAnA nizcaya hI zlAghanIya hai| yaha vaizAlI eka gaNatantra thaa| isake adhIna 9 mallakI, 9 licchivi, kAzI-kozala ke 18 gaNarAje the| vaizAlI ke antargata 18 gaNarAjAoM kA ullekha kalpasUtra (sUtra 128), bhagavatIsUtra (zataka 7, uddezaka 9), nirayAvalikA, AvazyakacUNi Adi granthoM meM milatA hai| - kucha loga isa pATha kA bhrAmaka artha lete haiM aura 9 mallakI, 9 licchavI, 18 kAzIkozala milAkara gaNarAjAoM kI saMkhyA 36 kara dete haiM / para, yaha hisAba sarvathA bhrAmaka hai| gaNarAjAoM kI saMkhyA 18 mAtra thii| merI isa dhAraNA kI puSTi eka aura prasaMga se hotI hai / jaba ceTaka kUNika se lar3ane calate haiM, taba unakI senA-saMkhyA dekhane se bhI eka ceTaka aura 18 gaNarAje, 19 rAjAoM kI senA hone kI bAta pramANita hotI hai| senA kA yaha ullekha nirayAvalikA aura AvazyakacUNi meM hai / abhayadeva sUri ne ina rAjAoM ke sambandha meM bhagavatIsUtra kI TIkA meM bhrama kA nivAraNa kara diyA hai| ina gaNarAjyoM kA bhAratIya itihAsa meM bar3A hI mahattvapUrNa yoga rahA hai| usake guNoM kA ullekha karate hue mahAbhArata (yAntiparva, 107, 15-18) meM kahA gayA hai : arthAzcavAdhigamyante saGghAtabalapauruSaH / bAhyAzca maitrI kurvanti teSu saGghAtavRttiSu // jJAnavRddhAH prazaMsanti zuzrUSantaH parasparam / vinivRttAbhisandhAnAH sukhamedhanti sarvazaH // dharmiSThAna vyavahArAMzca sthApayantazca zAstrataH / yathAvat pratipazyanto vivardhante gaNottamAH / putrAn bhrAtRna nigRhNanto vinayantazca tAn sadA / vinItAMzca pragRhNanto vivardhante gaNottamAH // -"jo sAmUhika bala aura puruSArtha se sampanna haiM, unheM anAyAsa hI saba prakAra ke abhISTa padArthoM kI prApti ho jAtI hai| saMghabaddha hokara jIvana-nirvAha karanevAle logoM ke sAtha .. saMgha se bAhara ke loga bhI maitrI sthApita karate haiN|

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vaizAlI, jainadharma aura jainadarzana 163 . "jJAnavRddha puruSa gaNarAjya ke nAgarikoM kI prazaMsA karate haiM / saMghabaddha logoM ke mana meM Apasa meM eka-dUsare ko Thagane kI durbhAvanA nahIM hotii| ve sabhI eka-dUsare kI sevA karate hue sukhapUrvaka unnati karate haiN| "gaNarAjya ke zreSTha nAgarika zAstra ke anusAra dharmAnukUla vyavahAroM kI sthApanA karate haiM / ve yathocita dRSTi se sabako dekhate hue unnati kI dizA meM Age bar3hate jAte haiM / "gaNarAjya ke zreSTha puruSa putroM aura bhAiyoM ko bhI yadi ve kumArga para caleM, to daNDa dete haiM / sadA unheM uttama zikSA pradAna karate haiM aura zikSita ho jAne para una sabako bar3e Adara se apanAte haiM, isalie ve vizeSa unnati karate haiN|" buddha ne bhI vaizAlI ke gaNarAjya ke sambandha meM kahA thA : 1. vajjI barAbara baiThaka karate haiN| 2. vajjI eka ho baiThaka karate haiM, eka ho utthAna karate haiM, eka ho katrtavya karate haiM / 3. vajjI aprajapta ko prajJapta nahIM karate aura prajJaSTha kA uccheda nahIM krte| 4. vajjiyoM ke jo vRddha haiM, unakA vaha satkAra karate haiM, gurukAra karate haiM, mAnate haiM, pUjate haiM, unakI sunane yogya bAta mAnate haiM / 5. jo kulastriyAM haiM, kula-kumAriyAM haiM, unheM vaha chInakara jabaradastI nahIM basAte / 6. vajjiyoM ke bhItara-bAhara jo caitya haiM, vaha unakA satkAra karate haiM, unake lie pahale kiye gaye dAna kA pahale kI gaI dharmAnusAra bali (naivedya) kA lopa nahIM karate! ___ 7. vajjI loga ahaMtoM kI acchI taraha dharmAnusAra rakSA karate haiM, tAki bhaviSya meM ahaMta rAjya meM AyeM aura Aye ahaMta sukha se vihAra kreN| gaNarAjya ke ina guNoM se yukta vRjjiyoM kA yaha saMgha bhArata ke prAcInatama gaNarAjyoM meM thaa| isa gaNarAjya meM vaizAlI ke licchavi tathA videha donoM hI rAjya sammilita the aura pUre gaNarAjya kI rAjadhAnI vaizAlI thii| isa rAjya kA ullekha pANini tathA pataMjali ke mahAbhASya meM bhI AtA hai| mahAparinibbAnasutta meM 'vRjjI' rASTra kA nAma batAyA gayA hai| isa gaNatantra meM logoM ko rAjanItika dRSTi se pUrNa svatantratA thii| isakA sabase bar3A pramANa yaha hai ki licchaviyoM aura videhoM ke gaNatantra ke adhyakSa haihayakula ke candravaMzIya mahArAja ceTaka the| vaizAlI meM jaisI rAjanItika svatantratA thI, usI prakAra kI dhArmika svatantratA bhI thii| vaizAlI-saMgha ke adhyakSa mahArAja ceTaka yadyapi svayaM jaina zrAvaka the, para unake gotra kA hI eka vyakti tApasa thA, jo dadhivAhana kI patnI (pratyekabuddha karakaNDu kI mAtA) padmAvatI se dantapura ke nikaTa milA thaa| yaha kathA uttarAdhyayana kI TIkA meM AI hai|

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164 Homage to Vaidah vaizAlI ke rAjA ceTaka kA sambandha usa samaya ke prAyaH sabhI pramukha rAmAnoM se thaa| ghaTaka kI bahana trizalA kA vivAha kuNDapura ke rAjA siddhArtha se huA thaa| ve hI bhagavAn mahAvIra kI mAtA thiiN| ____AvazyakacUrNi meM ullekha AtA hai ki, mahArAja ceTaka ke sAta putriyAM thIM--prabhAvatI vItibhaya ke rAjA udrAyaNa se byAhI thI, payAvatI campA ke rAjA dadhivAhana se byAhI thI, mRgAvatI kauzAmbI ke rAjA zatAnIka se byAhI thI, zivA ujjayinI ke rAjA pradyota se byAhI thI, jyeSThA kuNDagrAma meM mahAvIrasvAmI ke sAMsArika jIvana ke bar3e bhAI nandivarddhana se byAhI thI aura cellaNA rAjagRha ke rAjA bhambhasAra (zreNika) se byAhI thii| buddha ke kAla meM vaizAlI zramaNa-nirgranthoM (jainoM) kA eka bar3A sudRr3ha kendra thaa| yaha bAta na kevala jainagranthoM se, varan bauddhagranthoM se bhI pramANita hai| 'mahAvastu' meM kathA AtI hai ki ghara chor3akara vairAgya lene ke bAda buddha vaizAlI meM ArADakAlAma ke pAsa bhI Aye the, jo jaina thaa| prasaMgavaza eka bAta aura kaha dU~ ki, aMguttaranikAya kI manorathapUraNI TIkA meM kahA gayA hai ki, buddha ke cAcA vappa svayaM jaina the| vaizAlI ke patana ke kAraNa kA bhI ullekha jitane vistRta rUpa meM jainagranthoM meM hai, utane vistRta rUpa meM anyatra kahIM nahIM hai| apane pitA mammasAra. (zreNika) kI mRtya ke bAda kUNika ne apanI rAjadhAnI rAjagRha se badalakara campA kara lii| bhambhasAra ne apanA secanaka nAmaka gandhahastI aura deva-pradatta hAra apane halla-vihalla nAmaka putroM ko de rakhA thaa| eka bAra vihalla secanaka hAthI para baiThakara apanI pattiyoM ke sAtha gaMgAsnAna karane gyaa| usakA vaibhava dekhakara kUNika kI patnI padmAvatI ko IrSyA huI aura usane secanaka tathA hAra apane bhAiyoM se mAMga lene ke lie kUNika ko bAdhya kara diyA / kUNika ke Dara se halla-vihalla bhAgakara apane nAnA ceTaka ke yahA~ cale gaye / kUNika ne ceTaka se bhAiyoM ko sauMpa dene ko khaa| ceTaka ne inakAra kara diyaa| isI bAta para kUNika kAla Adi apane dasa bhAiyoM ke sAtha vaizAlI para car3ha aayaa| ceTaka bhI apane 18 gaNarAjAoM ke sAtha maidAna meM aaye| ceTaka ne pratipanna-vrata le rakhA thaa| eka dina meM vaha kevala eka bANa calAte the; para vaha bANa amogha hotA thaa| dasa dinoM kI lar3AI meM kUNika ke sAthI dasoM bhAI mAre gye| - kUNika ko jJAta huA ki kUlavAlaka nAmaka eka patita muni yuddha meM usakA sahAyaka ho sakatA hai| kisI prakAra chala-kapaTa dvArA kUlavAlaka bulAyA gyaa| usane nagara meM . jAkara suvratasvAmI kA stUpa dekhaa| vaha samajha gayA ki isI stUpa ke prabhAva se vaizAlI kA patama nahIM ho rahA hai| ataH, prapaMca racakara usane usa stUpa ko khudavA DAlA aura phira vaizAlI kA patana huaa| vaizAlI ke isa yuddha kA varNana 'bhagavatIsUtra' aura 'nirayAvalikA' meM bar3e vistAra se . AtA hai tathA kUlavAlaka kA caritra uttarAdhyayana kI TIkA meM diyA hai /

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vaizAlI, jainadharma aura jainadarzana 165 . vaizAlI kI isa lar3AI ne bhAratIya itihAsa meM eka mor3a lA diyA aura bhArata-bhUmi se gaNarAjya samAptaprAya ho gaye / sambhavataH, isI kAraNa gozAlaka ne ise 'caramayuddha' kI saMjJA dI hai| kalpasUtra Adi granthoM meM AtA hai ki bhagavAna mahAvIra ne vaizAlI-vANijyagrAma meM 12 varSAvAsa bitAye the aura AvazyakacUNi tathA 'triSaSTizalAkApuruSacaritra' meM chapAvasthA meM 3 bAra bhagavAna ke vaizAlI Ane kA varNana diyA hai| bhagavAn vaizAlI ke nikaTa ke hI to nivAsI the; para vaizAlI ke vihAra-sambandhI jo vivaraNa prApta haiM, unase hI Apa sabhI ko spaSTa ho jAyagA ki bhagavAna ne apane chaprastha kAla meM karmoM ke kSaya ke lie kaisI una / tapasyA kI thii| . prathama bAra bhagavAn apane chaThe varSAvAsa meM vaizAlI Aye aura eka kammArazAlA meM dhyAna meM ArUDha ho gye| usa kammArazAlA kA mAlika lohAra 6 mahIne kI bImArI ke bAda usa dina jaba pahale-pahala kArakhAne meM AyA, usane bhagavAn ko dekhaa| amaMgala samajhakara vaha bhagavAn ko mArane daur3A / zakra ne Akara bhagavAna kI rakSA kii| dUsarI bAra bhagavAn 10veM varSAvAsa meM Aye / isa bAra lar3ake pizAca samajhakara bhagavAn ko taMga karane lge| usa bAra bhagavAna ke pitA siddhArtha ke mitra zaMkha rAjA ne ApakI rakSA kii| tIsarI bAra vaha apane 11veM varSAvAsa meM Aye aura nagara ke bAhara samarodyAna meM baladeva ke mandira meM cAturmAsika tapa karake Apane apanA cAturmAsa yahIM bitaayaa| isa nagara meM jinadatta nAmaka eka zreSThI rahatA thaa| usakI Rddhi-samRddhi kSINa ho gaI thii| ataH, loga use jIrNa zreSThI kahate the| vaha pratidina bhagavAn kA vandana karane jAtA aura AhArapAnI ke lie vinatI krtaa| pahale usane socA ki mAsika vrata ke bAda bhagavAn AyeMge / jaba nahIM Aye, taba dvimAsika tapa kI bAta socii| isI prakAra cAra mAsa bIta gaye / pAraNA ke dina bhagavAn bhikSA lene nikale aura Apane abhinava zreSThI ke ghara pAraNA kii| bhagavAna mahAvIra svaparAkrama se hI mokSa-prApti kI bAta svIkAra karate the| unake dIkSA le cukane ke bAda eka bAra indra ne unase kahA- "he devArya ! bhaviSya meM Apako bar3e kaSTa jhelane par3eMge / ataH, AjJA ho to maiM Apake sAtha rhuuN|" isa para bhagavAna ne kahA thA : nApekSAM cakrire'haMntaH parasAhAyikaM kvacit / naitadbhUtaM bhavati vA bhaviSyati ca jAtucit // yadahanto'nyasAhAyyAdajayanti hi kevalam // kevalaM kevalajJAnaM prApnuvanti svavIya'taH / svavIryeNaiva gacchanti jinendrAH paramaM padam //

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166 Homage to Vaisali - -"he indra / aisA na kabhI huA hai aura na hogA ki devendra yA asurendra kI sahAyatA se ahaMnta kevalajJAna aura siddhi prApta kreN| ahaMnta svaparAkrama se hI kevalajJAna aura siddhi prApta karate haiN|" bhagavAna kA prathama mukhya zrAvaka Ananda vaizAlI ke nikaTa-sthita vANijyagrAma kA gRhapati thA aura vANijyagrAma kA rAjA jitazatru bhI bhagavAna kA bhakta thaa| jaba bhagavAn vANijyagrAma Aye the, taba jitazatru bhagavAna kI vandanA karane gayA thaa| vANijyagrAma meM hI sudarzana nAmaka eka zramaNopAsaka rahatA thA, jisane bhagavAn se kAla-sambandhI prazna pUche the| bhagavAn apanI chayAvasthA ke 10veM varSa meM jaba vANijyagrAma Aye the, to yahI Ananda zramaNopAsaka ne bhagavAn ko nikaTa bhaviSya meM kevalajJAna-prAThi kI sUcanA dI thI aura kahA thA-"he bhagavan ! ApakA zarIra aura mana donoM hI vaja ke bane haiM / ataH ati duHsaha parISaha aura dAruNa upasargoM ke Ane para bhI ApakA zarIra TikA huA hai| ataH, nikaTa bhaviSya meM Apako kevalajJAna kI prApti hogii|" bhagavAna kI prathama zramaNI candanA bhI eka prakAra se vaizAlI se sambaddha thii| maiMne abhI kahA hai ki ceTaka kI putrI pAvatI campA ke rAjA dadhivAhana se byAhI thii| dadhivAhana kI eka anya patnI kA nAma dhAriNI thaa| vaha candanA dhAriNI kI putrI thii| isI sambandha ko lakSya meM rakha karake zatAnIka kI patnI mRgAvatI ne candanA ke lie kahA thA-"yaha merI bahana kI lar3akI hai|" __ bhagavAna apane kevalajJAna ke bAda eka bAra kuNDapura bhI Aye the| ApakI isI yAtrA meM RSabhadatta aura devAnandA ne dIkSA lI thii| aura, 'triSaSTizalAkApuruSacaritra' meM ullekha hai ki isI yAtrA meM kuNDapura ke tatkAlIna rAjA, bhagavAna ke sAMsArika jIvana ke bar3e bhAI nandivarddhana bhI ApakI vandanA karane Aye the| jainagranthoM meM bhagavAn mahAvIra-kAlIna darzanoM kA cAra bhAgoM meM vibhakta kiyA gayA hai : 1. kriyAvAdI, 2. akriyAvAdI, 3. ajJAnavAdI aura 4. vinyvaadii| bhagavAna mahAvIra-pratipAdita jainadharma inameM kriyAvAda ke antaMgata AtA hai| bhagavAn svayaM puruSArtha meM vizvAsa karate the aura tadrUpa hI inhoMne upadeza bhI kiyaa| gozAlaka ke AjIvaka-sampradAya kA saddAlaputra nAmaka eka zrAvaka thaa| vaha bhAgyavAdI thaa| use bhagavAna ne utthAna aura parAkrama kA bodha karAyA aura vaha bhagavAn ke mukhya zrAvakoM meM ho gyaa| bhagavAn ne dharma do prakAra ke batAye haiM-1. sAdhu-dharma aura 2. zrAvaka-dharma tathA Apane zramaNa, zramaNI, zrAvaka, zrAvikA-rUpI caturvidha saMgha kI sthApanA kii| Apane kahA ki,

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vaizAlI, jainadharma aura janadarzana 167 samyak jJAna, samyak darzana tathA samyak cAritra ke dvArA koI mo jIva-cAhe vaha puruSa ho, strI ho, yA napuMsaka ho-mokSa prApta kara sakatA hai| ____ Apane cAra bhAvanAeM batAI.-1. maitrI, 2. muditA, 3. karuNA aura 4. upekSA / ina cAra bhAvanAoM dvArA suvAsita mana zubha karma kA upArjana karatA hai tathA 1. kroSa, 2. mAna, 3. mAyA aura 4. lobha ye cAra kaSAya tathA 1. sparza-lAlasA, 2. rasalAlasA, 3. gandha-lAlasA, 4. rUpa-lAlasA tathA 5. zabda-lAlasA ye pAMca lAlasAeM azubha kama ekatra karatI haiN| ___bhagavAn ne aTThAraha pApasthAnaka batAye-1. hiMsA, 2. mRSAvAda, 3. adattAdAna, 4. maithuna, 5. parigraha, 6. krodha, 7. mAna, 8. mAyA, 9. loma, 10. rAga, 11. dveSa, 12. kalaha, 13. abhyAkhyAna, 14. paizunya, 15. rati-arati, 16. para-parivAda, 17. mAyAmRSAvAda aura 18. mithyAdarzana zalya / saMsAra se mukti ke lie bhagavAna ne zrAvakoM ke lie bAraha vrata batAye -1 sthUla prANAtipAtaviramaNa, 2. sthUlamRSAvAdaviramaNa, 3. sthUlaadattAdAna vimaraNa, 4. svadArasantoSa aura 5. icchApariNAma-ye pAMca aNuvrata kahe jAte haiM / 6. digvirativrata, 7. bhogopabhogavrata tathA 8. anarthadaNDavirativrata-ye tIna guNavrata haiM / aura 9. sAmAyika, 10. dizAvakAzika, 11. poSadha tathA 12. atithisaMvibhAga- ye cAra zikSAvrata kahe jAte haiN| zrAvakoM ke lie ye jo pAMca aNuvrata sthUla rUpa meM haiM, ve sAdhu ke lie mahAvrata ho jAte haiM; kyoMki sAdhu hiMsAdi mana-vacana aura kAya se na karatA hai, na karAtA hai aura na karanevAle kA anumodana karatA hai| aba maiM ApalogoM kA adhika samaya nahIM lenA caahtaa| jainadharma aura jainadarzana svataH aise viSaya haiM, jinakA varNana eka vyAkhyAna meM samApta nahIM ho sktaa| vaizAlI-saMgha kI dina-dina jo abhivRddhi ho rahI hai, usake lie maiM sthAnIya janatA ko dhanyavAda karatA huuN| saMgha ke saMsthApaka zrIjagadIzacandra mAthura aba yahAM phira A gaye haiM, ataH AzA hai ki vaizAlI-saMgha ApakI dekharekha meM aura bhI adhika gati se pragati kregaa| bihAra-sarakAra ne yahA~ 'prAkRta-jainazAstra aura ahiMsA-zodha-saMsthAna' kI sthApanA vizvavidyAlaya ke stara para karake sacamuca eka bar3A kAma kiyA hai / usake lie jisa rUpa meM bihAra-sarakAra kA dhanyavAda kiyA jAya, thor3A hai| AvazyakatA isa bAta kI hai ki zodha-saMsthAna kI eka apanI patrikA bhI ho, jisase bAhya jagat ghoSa-saMsthAna ke kAryoM se aura zodha-saMsthAna bAhya jagat se aura prAkRtameM kAma karanevAloM se samparka sthApita kara ske|

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168 Homage to Vaisak ... udyogapati zrIdhAntiprasAda jaina ne saMsthAna ke sthApana ke lie jo dAna diyA hai, usake lie maiM unheM dharmalAbha detA huuN| aura, mujhe to bar3I prasannatA usa bhUmi ke mAlika ke dAna se huI, jisane bhagavAn kI janmabhUmi, jo ahalya karake pUjya thI, dAna dekara mahAn yaza aura dharma kA arjana kiyA hai / itane para bhI mujhe isa bAta kA duHkha hai ki abhI jaina-samAja apane kartavya- nirvAha meM pIche hai / isakA eka kAraNa unakI ajJAnatA aura pracAra kI kamI hai| para, yadi samRddha tathA par3hA-likhA samAja bhagavAna ke janmakalyANaka kI pavitra bhUmi para mandira-nirmANa karA de, to nizcaya hI tIrthayAtrI yahA~ darzana-pUjana ke lie Ane lage aura vismRta tIrtha apane yogya gaurava ko prApta kara le| jainamAtra kA yaha kartavya hai aura AzA hai, isa dizA se vaha pIche nahIM rahegA / _ anta meM Apa sabhI zrotAoM ko maiM dharmalAbha detA hai|

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VAISALI IN ANCIENT LITERATURE Dr. B. C. LAW D. LITT., Ph. D., M. A., B. L., F. R. A.S., F. R. A, S. B. 1. Origin, Importance & Location Vaisali, the large city', is famous in Indian history as the capital of the Licchavirajas and the head-quarters of the great and powerful Vajjian confederacy. It is closely associated with sacred memories of the founders of Jainism and Buddhism and with the two great faiths that evolved in north-eastern India, five hundred years before the birth of Christ. It really claims Mahavira the celebrated founder of Jainism as its own citizen. Mahavira is spoken as Vesalie or Vaisalika, i. e., an inhabitant of Vaisali. Abhayadeva in his commentary on the Bhagavai isutra (2. 1; 12, 2) explains Vaisalika by Mahavira and speaks of Visala as Mabavira-janani' or the mother of Mahavira. The venerable ascetic Mabavira, a Videba, son of Videhadatta, a native of Videba, a prince of Videha, bad lived 30 years in Videha, the capital of which was Vaisali, when his parents died.8 During his later ascetic life Mahavira did not neglect the city of his birth, and out of forty-two * rainy seasons during this period of his life he passed no less than twelve at Vaisali.4 Vaisali was also hallowed by the dust of the feet of the Buddba early in his career and many of his immortal discourses were delivered bere either at the mango-grove of Ambapali in the outskirts 1. Jacobi, Jaina Sutra, I, Intro. xi. 2. Weber, Indische Studien, Band xvi, p. 263. "Auch Abhayadeva zu Bhag. 2, 1. 12, 2. erklart Vaicalika durch Mahavira, und zwar als Metronymicum (!); Vicala Mahaviru janani." 3. Jacobi, Jaina Sutra 1, 256; Kalpa Sutra, Sec. 110. 4. Jacobi, Kalpasutra, sec. 122. 22

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170 Homage to Vaisali of the city or at Kutagarasala in Mahavana, the great forest stretching out up to the Himalayas. As to the origin of the city of Vaisali it was founded by the Licchavis and the area covered by it was very extensive. Valmiki in the Balakandal of the Ramayana tells us that it was founded by a son of Iksvaku and the heavenly nymph Alambusa; after his name Visala the city itself came to be called Visala. According to the Puranas, Visala was succeeded by Hemacandra, Sucandra, Dhumrasva, Spojaya, Sahadeva, Kusasva, Somadatta, Kakustha and Sumati. According to the Visnu PuranaTrnabindu who was descended from Iksvaku, had by Alambusa a son named Visala who founded the city of Vaisali. The Ramayana tells us that when Rama and his brother Laksmana, guided by the sage Vissvamitra, crossed the sacred river Ganges and reached its northern shore on their way to Mithila the capital of the royal sage Janaka, they had a view of the city of Vaisali. It does not tell us that it was exactly on the bank of the river but it says that while seated on the northern shore they saw the town. It might be that the distant towers or the pinnacles of temples caught their sight when they cast their glance northwards. The eminent traveller went to the city of Visala which was an excellent town, charming and heavenly, in fact a veritable svarga.4 Vyvamitra who was their celebrated guide, narrated a fairly long mythological account to show the importance of the locality where Indra himself had sojourned for about a thousand years. According to him, the Iksvaku prince ruling over the country at the time was Sumati by name and by favour of Ikskvaku, the father of the eponymous founder of the city, all the kings of Vaisali (sarve Vaisalika nTpah) were longlived, high-souled, possessed of strength and power and highly virtuous. In Buddha's time the city of Vesali (Vaisali) was encompassed by three walls at a distance of a gavuta from one another and that at three places, there were gates with watch towers and buildings. The three Districts 1. Chap. 47, vv. 11-2. 2. Wilson, Visnu Purana, Vol. III, p. 246. 3. Ramayana Bombay Edn., Chap. 45, v. 9. "Uttaram tiramasadya sampu jyarsiganam tatah Gangakule nivistaste Visalam dadssuh purim" 4. Ibid., Ch. 45, vv. 10-11 : "Visalam nagarim ramyam divyam svargopamam tada (v. 10). 5. Ramayana, Ch. 47, v. 18. 6. Jataka, (Fausboll), I. p. 504-Vesalinagaram gavutagavutantare tihi pakarehi parikkhittam, tisu thanesu gopurattalokayuttam.

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Vaisali in Ancient Literature 171 as mentioned in the Tibetan Dulva and in the Buddhist commentary, may very well have been Vesali proper, Kundapura and Vanijyagama occupying respectively the south-eastern, the north-eastern and the western portions of the area of the entire city. Beyond Kundapura in a farther north-easterly direction lay the suburb of Kollaga which appears to have been principally inhabited by the Ksatriyas of the Jnats clan to which Mabavira belonged.1 In Buddha's time, Vaisali was a populous and prosperous town, abundant with food. It had many storied buildings, pinnacled houses, pleasure gardens and lotus ponds.2 The prosperity of Vaigali has been thus described in the Lalitavistara : "This great city is prosperous and proud, charming and delightful, crowded with many people, adorned with buildings of every description, storied mansions, buildings with towers and palaces, noble gateways and charming with beds of flowers in her numerous gardens and groves." In fact it resembles the city of gods. Outside the town of Vaisali there was a natural forest which, on account of the large area covered by it, was known as the Mahavana. According to Buddhaghosa, a Buddhist commentator of the Theravada school, a Sangbarama or monastery was established in that forest. A pasa da or a storeyed building was built on pillars and putting a pinnacle above, it was made into a Kutagarasala, resembling a chariot of gods (devavimana). Thus the whole monastery was known as the Kutagarasala.4 Scholars differ as to the identification of Vaisali, the capital of the Licchavis. Cunningham with his immense knowledge of the country identified the present village of Basadha in the Muzaffarpur district in Tirbut as marking the spot where stood Vaisali in ancient days.5 Vivien de St. Martin agreed with him. According to Rhys Davids the site was quite uncertain which had still to be looked for somewhere in 1. 2. 3. Hoernle, Uvasagadasao, II, tr. p. 4, n. 8. Vinaya Texts, II, SBE. p. 171. Lalitavistara, (Lefmann), Chap. III, p. 21 : "Iyam Vaisali mahanagari riddhaca spbitaca khemaca subhikkhaca ramaniya cakirnabahujanamapussa ca vitardiniryuhatoranagavaksha-barmakutagaraprasadatalasamalankrita ca puspavatika-vanarajisamkvsumita ca Amarabhavanapuraprakasya sapratirupasya........." Sumangalavilasini, I, p. 309. Archaeological Survey Report, I, pp. 55-56; XVI, p. 6. 4. 5.

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172 Homage to Vaisali. Tirbut 1 W. Hoey? sought to establish the identity of Vaisali with Cherand in the Chapra or Saran District. This identification has been proved to be entirely untenable by V. A. Smith8 who is of opinion that Vaigali may be fairly identified with the village of Basadha. This identity has been proved still more decisively by the Archaeological excavations carried out by Dr. T. Bloch on the site. Dr. Bloch excavated a mound called Raja Visala-ka-gadha. Three distinct strata have been found, the uppermost belonging to the period of the Mahommedan occupation of the place, the second at a depth of about 5 ft. from the surface belonging to the period of the Imperial Guptas, and the third at a still greater depth belonging to an ancient period of no definite date. The finds in the second stratum are of very great value especially the find in one of the small chambers of a hoard of 700 clay seals evidently used as attachment to letters or other literary documents. They belonged partly to officials, partly to private persons, generally merchants or bankers, but one specimen bearing the figure of a linga with a trisula on either side and the legend "Amratakesvaru" evidently belonged to a temple. The names of certain Gupta kings, queens and princes on some of these seals, coupled with palacographic evidence, clearly demonstrate that they belonged to the fourth and fifth centuries after Christ when the Imperial Guptas were on the throne. Some of the impressions show that the name Tirabhukti which is the original form of Tirhut .was applied to the province even in those early times and some show the name of the town itself, Vaisali. One of the clay seals of a circular area shows a female standing in a flower grove with two attendants and two horizontal lines below reading : (i) (Vai]salyam-arapraksti-[ku](ii) tumbina [m]. "*(Seal) of the householders of.........at Vaisali.?" Another seal also appears to have a similar legend. Another seal contains a Prakrit inscription recording the name of Vesali (Vesaliye anusamyanakatakare). All these go to prove the identity of the site with Vaisali and there seems to be no ground to question this conclusion any longer. It 1. Buddnist India, 41. 2. JASB, 1900, Vol. LXIX, Pt. I, pp, 78, 79, 80, and 83. 3. JRAS, 1902, p. 267, n. 3. 4. Arch. Sury. An. Rep., 1903-04, p. 74. 5. Ibid., p. 74. 6. Ibid. p. 110. 7. Ibid. p. 110.

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Vaisali in Ancient Literature 173 must be admitted that the results so far obtained by excavation are very meagre. If the site be properly excavated, we believe that we could get valuable materials for the reconstruction of the history of India. II. Vaisali in the itineraries of the Chinese pilgrims and in the Tibetan Works We now come to the accounts of the city left by the Chinese travellers. Fa-Hien visited Vaisali at the beginning of the 5th century A. D., i. e., about a thousand years after the time the Buddha lived and delivered his discourses. The Chinese pilgrim says that to the north of the city there existed a large forest having in it the double-galleried vihara where the Buddha dwelt and the tope over half the body of Ananda.1 Inside the city Amrapali the famous courtesan in Buddha's time built a vihara in honour of the Buddha, which she presented to him so that he might reside there. A tope was also built at the spot where the Buddha "took his last walk."2 F.-Hien also saw a tope situated three li to the north-west of the city called "Bows and weapons laid down." Another tope was also built at the place where the disciplinary rules in ten particulars were examined and collated. The story of the parinirvana of Ananda and the division of the remnants of the body has been told by Fa-Hien According to him when Ananda was going from Magadha to Vaisali, wishing his parinirvana to take place there, King Ajatasatru of Magadha being informed of this fact pursued him with a body of soldiers and reached the river. The Licchavis of Vaisali also heard that Ananda was coming to their city and they also came to 1 eet him. In this way they all arrived together at the river. Ananda considered that if he went forward the king would be angry, while if he went back, the Licchavis would resent his conduct. Therefore in the very middle of the river, he burnt his body in a fiery ecstasy of meditation and his parinirvana was attained. He divided his body into two parts, leaving the half of it on each bank. The king got one half as a sacred relic.4 Yuan Chwang who visited Vaisali in the 7th century A. D. relates that the foundation of the old city "Vaisali" was 60 or 70 li in circuit and the palace city (i. e., the walled part of the city) was 4 and 5 li in circuit.. 1. 2. 3. 4. 5. Legge, Travels of Fa-Hien, p. 72. Ibid., p. 73. Ibid., p. 75. Legge, Travels of Fa-Hien, pp. 75-77. Watters, On Yuan Chwang, II, p. 63.

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174 Homage to Vaisali This would mean an area of about 20 miles in circumference for the outer town. The palace city of Yuan Chwang perhaps represents the earliest of the three cities which were built to accommodate the Licchavis as they were growing rather fast; but its area would not, in that case, agree with the statement that each of the three walls was at a distance of a gavuta or a quarter yojana. This Chinese pilgrim visited the city more than 200 years after Fa-Hien found the double-gallaried vihara in ruins. "To the east of the tope of the Jataka narrative", the pilgrim continues, "was a wonder-working tope on the old foundations of the two-storied Preaching Hall in which Ju-lai delivered the p'u-men-t'o-lo-ni and other sutras.1 Close to the remains of the Preaching Hall spoken of by Fa-Hien, Yuan Chwang says there was the tope which contained the half body relic of of Adanda.2 From another Chinese source, we learn "This Vajora country has a city called Vaisali rich in every kind of produce; the people in peace and contentment; the country enriched and beautiful as a heavenly mansion; the king called Drumaraja, his son without the least stain on his scutcheon, the king's treasuries full of gems, gold and silver." The city of Vaisali has been described by the pilgrim as being above 5000 li in circuit, a very fertile region abounding in mangoes plantains, and other fruits. According to him the people were honest, fond of good work, esteemers of learning and orthodox-hetrodox in faith. The Tibetan Dulva (iii, f. 80) gives the following description of Vaisali. "There were three districts in the city. In the first district there were 7000 houses with golden towers, in the middle district there were 14000 houses with silver towers, and in the last district there were 21,000 houses with copper towers; in these lived the upper, the middie and the lower classes according to their positions." In the Tibetan works Vaisali has been described as a prosperous and opulent city, a kind of earthly paradise with its handsome buildings, parks and gardens, singing birds and continual festivities among the Licchavis. In this connection it is interesting to note from Dulva (x. f. 2) what the Chabbaggiya bhikk bus told Nanda and Upananda when they visited Vaisali. According to these bhikkhus the Buddha never saw the like of this even when he was among the Tavatimsa gods.5 1. Ibid., p. 71. 2. Ibid., p. 71. 3. Beal, Romantic Legend of Sakya Buddha, p. 28. Rockhill, Life of the Buddha, p. 62. 5. Rockhill, Life of the Buddha, p. 63. 4. Rod

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Vaisali in Ancient Literature 175 III. Administrative and Political History Vaigali does not appear to have been a full fledged democratic republic but an oligarchy in the sense that citizenship was confined to the members of the confederate clans. This form of Government was not rare in ancient India. There is ample evidence to show that in ancient times this form was much more in vogue than we are led to imagine from later literature. According to Hoernle, the government of Vaisali was vested in a senate composed of the heads of the resident Ksatriya clans and presided over by an officer who had the title of king and assisted by a Viceroy and a Commander-in-Chief.1 Some hold that the government of Vaisali seems to have resembled that of a Greek State. The Licchavis of Vaisali who were the most powerful of the confederate clans of Videha formed a sangha or gana i.e., an organised corporation. Kautilya, the great minister of the first Maurya Emperor, has indicated in his Arthasastra the real nature of the Licchavi form of government. According to him, the Sanghas or corporation of the peoples like the Licchavis, the Vrijis, the Mallas, the Madras, the Kukuras, the Durus, the Panchalas and others lived by the title of a Raja (Rajasabdopajivinah). It apparently means that among these peoples, each citizen had the right to call himself a Raja, i.e., dignitary who did not owe allegiance or pay revenue to any one else, but each of whom held up his head high and not merely looked upon himself as a Raja but considered that the word "Raja" was his usual designation. This is corroborated by the account given in the Lalitavistara which, though a late work, preserves the tradition that at Vaigali there was no respect for age, por for position, each one there thought that he was a Raja.8 Savarasvami in his commentary on the Purvamima nsa Sutra (Bk. II) points out that the word "Raja'' is a synonym for Ksatriya and he supports his statement by the fact that even in his time, the word was used by the Andhras to designate a Ksatriya. From the authority of Savarasvami it can be safely said that the word "Raja" in early times designated a Ksatriya and subsequently came to mean a king. Kautilya observes that all these corporation (Sanghas) by virtue of their being united were unconquerable by others. A corporation, according to him, was the best and most helpful because of the power derived from its union which made it invincible. Buddhist books inform us that the Licchavis 1. J. A. S. B., 1898, p. 40. 2. Stevenson, Heart of Jainism, p. 22. Lalitavistara (Lefmann), I, p. 21; Ibid., B. I. Series, Chap. III, 23. Arthasastra, 2nd Ed., p. 378-Sanghalabho dandamitralabhanimuttamah. bid, Bila Series che abbiamo

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176 Homage to Vaisali were so strong as to defy the aggression of their country by any foreign power on account of their unity and concord and their practice of constantly meeting in their popular assemblies.1 The Licchavis of Vaisali had their public hall where they used to hold meetings and discuss both politics and religion. This public hall was known as Santhagara. Among the Licchavis the elders were highly respected, and they had an officer called the Regulator of Seats (Asanapannapaka) whose function seems to have been to seat the members of the congregation in the order of their seniority.2 They had to propose a resolution which had got to be approved by the members present. As might be expected in such an assembly, there were often violent disputes and quarrels with regard to controversial topics. The disputes were settled by the votes of the majority and the voting was by ballot. The voting tickets (salakas) were served out to the voters and an officer of approved honesty and impartiality was appointed to collect them. There was also the provision for taking votes of the members who could not for any reason be present at a meeting of the assembly.8 A quorum was required and difficulty was often experienced in getting the right number. The elaboration and perfection of the procedure as well as the use of so many technical names to designate each particular detail go to show that the organisations of these powerful assemblies had already been developed and elaborated among the political sanghas like that of the Licchavis. The chief Magistrate (Nayaka) of the Licchavis of Vaisali was elected by the people or rather by the ruling clans of the Licchavis. It is difficult to find out his functions but it is possible that he was an executive officer for carrying out the decisions of the assemblies. In the city of Vaisali the Rajas permanently exercised the rights of sovereignty; there were 7707 rajas and quite as many uparajas or subordinate officials, Senapatis or generals and Bhandagarikas or treasurers.6 All these rajas were given to arguments and disputations. The number 1. 2. 3. 4. 5. 6. 7. Buddhist Suttas, S. B. E., Vol. XI, pp. 3-4. Vinaya Texts, S. B. E., Vol. XX, p. 408, f.n. Cf. Mahavagga, S. B. E. XIII, p. 277. D. R. Bhandarkar, Carmichael Lectures 1918, pp. 179-84. Rockhill, Life of the Buddha, p. 62. Jataka (Fausboll) I, p. 504. Ibid., III, p. 1.

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Vaisali in Ancient Literature 177 7707 cannot be the right number of all the Licchavis living in the town of Vaisali. It seems to be an artificially concocted number. It would surely be too small a number for a great people that commanded respect for many centuries for their prowess and power and also it is too small a number for a people that filled almost the whole of such a large city of Vaisali. If stress is laid upon the fact that the viceroy, general, and treasurer were equal in number with rajas, it would mean that each of them had a personal staff of these officers. It seems likely that the existence of a treasurer attached to each raja necessarily implies that each raja had his separate treasury. There must have been officers among the Licchavis of Vaigali for recording the decisions of the Council. In the Maha-govinda Suttanta of the Dighanikaya, there is a passage which seems to justify this conclusion. The thirty-three gods assembled in the Hall of Good Counsel to discuss a certain matter. The four kings were receivers of the spoken words and the four great kings were receivers of the admonition given with respect to the matter under discussion. It seems likely that the four great kings were looked upon as recorder; they kept the minutes of the meeting. In the case of the mote-halls of the clans there must have been such recorders. 2 Any practical work would have been impossible if there had not been any officer to record the proceedings of such a vast assembly as that of the Licchavis of Vaisali. There was a tank the water of which was used at the coronation ceremony of the families of ganarajas of Vaisali.8 It may be inferred from this fact that the ceremony of coronation was performed when a young Licchavi prince succeeded to the title and position of his father. It is interesting to know the judicial procedure followed by the Vijj'an confederacy of which the Licchavis of Vaisali were the most important members. When a person was presented before the Vajjian rajas as having committed an offence, they without taking him to be a malefactor surrendered him to the officers (viniccaya-mahamattas) whose business it was to make enquiries and examine the accu ed with a view to ascertain whether he was guilty or not. If they found that he was not a culprit, they released him. But if they considered him guilty they made him over to the persons learned in law and custom (voharikas) 1. 2. 3. Dighanikaya, II. Dialogues of the Buddha, II. p. 263 f.n. 1. Jataka, Fausboll, IV, p. 148. 23

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178 Homage to Vaisali . without inflicting any punishment on him. They could discharge bim if they found him innocent. If they held him guilty they transferred him to certain officers known as the Suttadharas who kept up the thread of law and custom existing from the ancient times. They in their turn made further investigation and if satisfied that the accused was innocent they discharged him. If he was considered guilty by them, he was made over to the Atthakulaka (lit. the eight castes of tribes) which was evidently a judicial institution composed of judges representing eight tribes. The Atthakulaka made him over to the Senapati or commander of the army, if satisfied as to the guilt of the offender. The commander made him over to the Sub-king (uparaja) and the latter in his turn handed him over to the raja who released the accused, if he was innocent. If he was found guilty the raja referred to the Pavenipotthaka, i.e., the Book recording the law and precedents. The raja used to inflict a proper sentence having measured the culprit's offence according to the book of law and precedents. There is no mention of the Licchavis in the Brahmana literature though there is repeated mention of Videha which in the Buddha's time joined with the Licchavis and formed a confederation. In the sixth century B. C., the Licchavis come to our notice in the Jaina and Buddhist books and we meet them there as a powerful people in the enjoyment of great prosperity and of a high social status among the ruling races of eastern India. They had already evolved a system of government and polity bearing not a little resemblance to some of the democracies of the western world, embodying all the latest methods of voting. The procedure of conducting the deliberations of an assembly must have been developing from the earliest Vedic times. The Licchavis must have modelled their procedure on that which was already in vogue among the Indo-Aryans, and adapted it to their own use. We know nothing of the history of the Licchavis of Vaisali during the period they grew up and developed into a noble and powerful people. The earliest political fact that we know of is that they gave one of their daughters in marriage to Srenika Bimbisara, king of Magadha. The Licchavi lady was Cellana, the daughter of Cetakal one of the rajas of Vaisali, whose sister Ksatriyani Trisala was the mothe of Mabavira, the founder of Jainism. According 10 a Tibetan account, her name was Sribhadra and in some places her name occurs as Madda.? This lady is usually called Vaidehi in the Buddhist books and from her Ajatasatru is frequently designated as Vedebiputto 8 or the son of the 1. Jaina Sutras, S. B. E., XXII, Intro. p. xiii. 2. Book of the Kindred Sayings, I, p. 38, n. i. 3. Samyutta, II, p. 268.

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Vaisali in Ancient Literature 179 Videha princess. The Divyavadanal also speaks of Ajatagatru as Vaidehiputra. The Tibetan Dulva gives the name of Vasavi to Ajatasatru's mother, and narrates here a story which runs thus. A minister of king Virudhaka of Videha named Sakala was obliged to flee from his country on account of the jealousy of the other ministers of the king. He went to Vaisali with his two sons named Gopala and Simba. He became prominent citizen of Vasali and was elected a Nayaka. His two sons married at Vaigali and Simha had a daughter named Vasavi. It was foretold that she would bear a son who would take away his father's life. Gopala was fierce and of great strength. He ravaged the parks of the Licchavis. When Sakala died, his son Simha was elected a Nayaka with the result that Gopala left Vaisali and took up his residence at Rajagpha in Magadha where he became the first minister of Bimbisara. Bimbisara afterwards married Vasavi who became known as Vaidebi. After a while, she bore a son who received the name of Ajatasatru.2 Bimbisara's son named Abhaya was born of a Liccbavi woman. Bimbisara visited Amrapali, a courtezan of Vaisali, and remained with her for seven days. Amrapali later became pregnant and gave birth to a son whom she sent to his father. This son was called Abbaya or fearless.8 The Licchavis appear to have been on friendly terms with king Prasenajit of Kosala. Prasenajit proceeded to arrest Angulimala the murderer and on his way met the Buddba who enquired whether he was going to fight with Bimbisara of Magadba or with the Licchavis of Vaigali. Thereupon Prasenajit replied that all of them were his friends.4 The Licchavis had friendly relations with their neighbours, the Mallas. We next.come to the relation of the Licchavis with Ajatasatru, the son and successor of Bimbi ara. It cannot be expected that a man whose greed for power and position did override even the natural instinct of regard for his father's life, would show any tender feeling towards his mother's relation. Ajatasatru must have felt from the very beginning that the Licchavis formed the greatest bar to the realisation of his idea of Magadhan expansion, and we find him taking the dreadful resolve, "I will root out these Vajjians, I will destroy these Vajjians. I will bring these Vajjiaps to 1. 3. Cowell and Neill, p. 55. Rockhill, Life of the Buddha, pp. 63-64. Ibid , 64; Cf. Psalms of the Sisters, pp. 120-21; Psalms of the Brethren, p. 65. Majjhima Nikaya, II, pp. 100-101. 4.

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180 Homage to Vaisali utter ruin."1 The Vajjians attacked Ajatasatru many times. This enraged him very much, and in order to baffle their attempts, two of his ministers, Sunidha and Vassakara, built a fort at Pasaligama2 and at last Ajatasatru annihilated the Vajjians. It was distinctly a political motive which led bim to do so. Ajatasatru was not therefore on friendly terms with the Licchavis. His foster brother Abhaya had Licchavi blood in him and he liked the Licchavis very much. At this time the Licchavis were gradually gaining strength and Ajatasatru thought that if Abhaya sided with them it would be very difficult for bim to cope with the Licchavis. So he decided to do away with them. There was a port near the Ganges extending over a yojana, half of which belonged to Ajatasatru and half to the Licchavis There was a mountain not far from it and at the foot of the mountain there was a mine of precious substance. Ajatasatru was late in coming there and the avaricious Licchavis took away all the precious substance. This enraged the Magadhan king very much. He realised that it would be difficult to carry out his purpose as the Liccbavis were numerically stronger. So be conceived the design of destroying the independence of the Licchavis by sowing seeds of dissension. Ajatasatru learnt from the Buddha through one of his ministers Vassakara that the Licchavis would become very luxurious in future. So he decided to break up their union and Vassakara advised him to convene a meeting of the Councillors to bring up some discussion regarding the Vajjians when in the midst of the sitting, Vassakara would quit the Council after offering a remonstrance saying, "Mabaraja, what do you want with them? Let them occupy themslves with the agricultural and commercial affairs of their own realm." Then he said to Ajatasatru, "Maharaja completely cut off all my hair, bringing a charge against me for interdicting your discussion without either binding or flogging me. As I am the person by whom ramparts and ditches of your capital were formed and as I know the strong and weak parts of your fortification, I will tell the Vajjians that I am able to remove any obstacle you can raise." Ajatasatru acted upto the advice of his minister. The Vajj ans heard of the departure of Vassakara who being questioned by them told them why he was so severely punished for so slight an offience. Then the Vajjians offered them the post of Judicial Prime Minister which he accepted and very soon acquired reputation for his able administration of justice. Young Vajjian rulers went to him to have their training at his hands. Vassakara was very successful in his mission of creating disunion among 2. . Ibid., p. 18. 3. Rhys Davids, Buddhist India, p. 12.

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Vaisalz in Ancient Literature 181 the Vajjian rulers with the result that Ajatasatru found it easy to defeat the Licchavis.1 Thus the Magadhan kingdom was very much extended during his reign. The Licchavis, though they might have been forced to acknowledge the suzerainty of Magadha, enjoyed a great deal of independence under Candragupta Maurya. There can be no doubt that under his grandson Asoka the Licchavis accepted his suzerainty. At the beginning of the 4th century A.D., Candragupta I, a son-inlaw of the Licchavi family and son of Ghatotkacagupta, established a new kingdom. A gold coin was introduced under the name of Candragupta I by Samudragupta. On the obverse were incised the figure of Candragupta I and his queen Kumaradevi and on the reverse was engraved the figure of Laksmi, the goddess of fortune, couchant with the legend Licchavayah or "the Licchavis'.2 Samudragupta in his Allahabad Inscription takes pride in describing himself as Licchavi-dauhitra or the son of the daughter of the Licchavis. About the 4th century AD. when the Guptas rose to power, the Licchavis must have possessed considerable political power in northeastern India. It is quite probable that Candragupta's dominions received considerable expansion by the country which he obtained through his Licchavi wife. Very likely it was the accession of the Licchavi districts to his kingdom that enabled him to adopt the title of Maharajadhira ja. His son and successor wanted apparently to emphasise this fact by issuing a gold coin delineating the Liccbavi connection. It is significant that the epithet "Licchavidauhitra"- is not only asserted by Samudragupta about himself, but it continues to be a permanent appellation of this sovereign in the inscriptions of his successors. Allan presumes that it was to keep up the memory of his father Candragupta and his mother Kumaradevi that the coin bearing their names and the name of the Licchavis was issued by Samudragupta. Rapson points out that the inscription 'Licchavayah' which occurs in Candragupta's gold coins together with the name of his queen Kumaradevi may signify that Kumaradevi belonged to a royal family previously reigning at Pataliputra.8 A similar opinion is also held by V. A. Smith who says that Candragupta married Kumaradevi a princess 1. G. Turnour, An Examination of the Pali Buddhistical Annals, No. V., J.A.S.B., De.., 1838, pp. 994 f.n.. 996 f.n. 2. Allan, Gupta Coins, pp. 8-11. 3. Indian Coins, pp. 24-25.

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182 Homage to Vaisali of the Licchavi clan.1 Candragupta's position was elevated through his Licchavi connections from the rank of local chief.2 According to the Nepal inscriptions there were two distinct houses, one of which known as the Thakuri family, and the other the Licchavi or the Suryavamsi family, which issued its charters from the palace called Managpba apd uniformly used an era with the Gupta epoch. Thus we find that the Licchavis were not inferior to the imperial Guptas so far as rank and power were concerned. Their friendly relations with the Guptas were established by the marriage of Candragupta I with Kumaradevi, a daughter of the Liccbavis. It is interesting to note that according to the Basadha seals the province of Tirhut was governed by prince Govinda Gupta, a son of the Emperor by the Mabadevi Sri Dhruvasvamini, who had his capital at Vaisali. The seals refer to many officials like the Uparika (governor), the Kumaramatya (cadet minister), the Mahapratihara (the great Chamberlain), the Talavara (local chief), the Mahadandanayaka (the great commandant), Vinayasthiti sthapaka (Censor) and the Bhatasvapati (lord of the army and cavalry). Such offices as Yuvara ja-padiya Kumaramaty-adhikarna (office of the minister of the Crown Prince), Ranabhandagar-adhikarana (chief treasurer of the war department), Baladhikarana (war office), Dandapasadhikarana (Police chief), Tira-bhukty-uparikadhikarana (office of the governor of Tirhut), Tirabhuktau Vinayasthiti-sthapakadhikarana (office of the Censor of Tirhut), Vaisalyadhisthanadkikarana (office of the government of Vaisali) and Sri-paramabhattaraka-padiya kumaramatyadhikarana (office of the cadet minister waiting on His Majesty).4 IV. Social History The Licchavis of Vaigali were sympathetic towards each other. If a Licchavi fell ill the other Licchavis came to see him. The whole clan would attend any auspicious ceremony performed in the houses of a Licchavi. If a foreigner paid a visit to the Licchavi capital they would all go out in a body to receive him.5 1. 2. 3. Early History of India, 3rd. ed. p. 279. Ibid., p. 280. Fleet, C. 1. I., Vol. III, p. 135. Raychaudhuri, Political History of Ancient, India, 4th Edn., pp. 437-74. Sumangalavilasini (Burmese Ed.) pp. 103-5. 5.

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Vaisali in Ancient Literature 183 The young Licchavis were very handsome in appearance and very fond of brilliant colours in their dress and equipages. They wore various coloured garments not only on great festive occasions but also in their ordinary daily life.2 There was a profusion of gold and jewels in everything, in their equipages, carriages drawn by horses, gold-bedecked elephants, palanquins of gold set with all kinds of precious stones. There went out of the city of Vaisali twice 84,000 conveyances decked in pearl and gold with all the wealth and splendour of kings. All these speak of a people who were greatly prosperous and in affluent circumstances and it may be expected that they would be given to luxury and indolence. This was not their character at the time when the Buddha lived and preached among them. They were hardy and active, ardent and strenuous in their military training. They were fond of manly pastime, such as elephant-training and hunting. According to the Angut tara Nikaya, the Licchavi youths were rude and rough and whatever presents were sent to their families, they used to plunder and eat them. They used to throw dust at the ladies of respectable families and girls of good families. The young Vaisalians though they indulged in the pranks and peccadillos of youth were not so wild as to lose all sense of respect due to religious men. The Licchavis were rather independent in their character and would not easily accept a subordinate position to any one whether in politics or in religion or in ordinary daily life. A Licchavi named VIddba at the instigation of some dishonest bhikkhus had preferred a false charge of adultery against a Mallian but he afterwards made a clean breast of the whole ugly plot as soon as he saw the measure of his iniquity.8 The young Vaisalians went to distant countries for eduction. Mahali went to Taxila to learn arts and returned home after completing his education. He in his turn trained as many as 500 Licchavis who also did the same thing and in this way education spread far and wide among the Vaisalians. Fine arts were not neglected by the people of Vaisali. Artisans such as tailors, goldsmiths, and jewellers, must have been very much in requisition at the city of Vaisali to furnish the gay robes of many nobles. The artisans were put to great stain in order to devise suits of dress and 1. Watters, On Yuan Chwang, II, p. 79. 2. Mahavastu, I, p. 239. 3. Samyutta Nikaya, P.T.S., II, pp. 267-8. 4. Psalms of the Brethren, p. 106. 5. Lalitavistara (Lefmann), I, p. 21. 6. Vinaya Texts (S. B. E.), III, pp. 118-125.

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184 Homage to Vaisali ornaments to fit up variously coloured Licchavis. The art of architecture was also much developed in Vaisalil. They were equally enthusiastic in the building of temples, shrines, and monasteries, for the bhikkhus, and the bhikkhus themselves superintended the construction of these buildings for the Order. As regards the marriage rites of the Licchavis, there were rules, according to Tibetan books, restricting the marriage of all girls born in Vaisali to that city alone. The Vaisalians made a law that a daughter born in the first district could marry only in the first district, and not in the second or third. No marriage was to be contracted outside Vaisali.8 A Licchavi who wanted to marry could ask the corporation (Licchavigana) to select a suitable bride for him. The Vaisalians appear to have a high idea of female chastity. Violation of chastity was a serious offence amongst them. A Licchavi raja was enamoured of the beauty of a married woman whose husband be engaged as an officer under him. He wanted to gain her love but in vain.4 The punishment for a woman who broke her marriage vow was very severe. The husband could with impunity even take away her life. An adulterous woman could save herself from punishment by entering the congregation of nuns by getting ordination. A Licchavi wife committed adultery; the husband warned her many times but she heeded not. The corporation was informed by him that he would put an end to the life of his wife because she committed adultery. He then asked the corporation to select a suitable wife for him. His wife knowing that she would be killed became a nun. The Vaisalians adopted various methods to dispose of the dead. Besides cremation and burial, the custom of exposing the dead to be devoured by wild animals seems to have been in existence in Vaisali. The Vaisalians burnt corpses there and the bones were preserved in heaps. The corpses were hung from the trees; there were others buried there such as had been killed by their relatives fearing lest they should be 1. Lalitavistara, Ch. III, p. 23. 2. Cullavagga, VI, (Vinaya Texts, S.B.E., Vol. XX, pp. 189-90). 3. Rockhill, Life of the Buddha, p. 62. 4. Petuvatthu-atthakatha (Simon Hewavitarana's Bequest Series, No. 1), pp. 154-156. 5. Vinaya Pitaka (Oldenberg) IV, pp. 225-226. 6. Bhikkhuni-vibhanga-sanghadidesa, II, p. 225.

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Vaisali in Ancient Literature 185 born again, while others were left on the ground that they might return if possible to their former homes,1 The castom of disposal of their dead bodies sometimes by exposure, sometimes by cremation, and sometimes by burial, was in vogue among the inhabitants of Vaisali.2 The Vaisalians had various festivals of which the Sabbarattivara (whole night festival) or Sabbaratticara was the mosi important. At the Sabbarattivara festival songs were sung, trumpets, drums and other musical instruments were used.8 When a festival took place at Vaisali, ali the people used to enjoy it and there were dancing, singing and recitation, V. Religious History The Vaisalians especially the Licchavis of Vaisali were of a strongly religious and devotional bent of mind. Both Jainism and Buddhism found many followers among them. Before the advent of these two religions, the Licchavis or to call them by their wider designation, the Vajjians, appear to have been imbued with a strong religious spirit and deep devotion. They had many shrines in their town as well as in their country and they worshipped the deities in the shrines with proper offerings and with the observance of due rites and ceremonies. Even after Jainism and Buddhism had obtained a strong hold on the Licchavis of Vaisali, the great body of the people of the Vajji country remained staunch followers of their ancient faith, the principal feature of which was Caitya worship, although they had due regard for the Jaina or Buddhist sages, that wandered over their country, preaching the message delivered by their respective teachers. The Buddha on the eve of his last departure for Vaisali and shortly before his passing away from this world said, "As long as the Vaijians honour the Vajjian shrines in town or country, so long the Vajjians are expected not to decline but to prosper".5 Towards the end of the Buddha's life, the Licchavis were devoted worshippers at the numerous shrines scattered about their country. From the meagre mention of the Caityas of the Licchavis in the Buddhist books, it is not easy to determine what the principal objects of their worship were. There is nothing to show that the religious belief of the Liccbavis was in any way different from the form of faith obtained in other parts of 1. Beal, Romantic Legend of Sakya Buddha, pp. 159-60. 2. Indian Antiquary, Vol. XXXII, p. 234. 3. Samyutta Nikaya, J, pp. 201-2.4. Psalms of the Brethren, p. 63. 5. Mahaparinibbana Sutta, Digha II. 24

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186 Homage to Vaisali northern India. The important Caityas at Vaisali were called Capala, Udena, Gotamaka, Bahuputtak, Sattambaka, Sarandada, 1 and Gotama-nigrodha. From the comments made by the celebrated commentator, Buddhaghosa, it is reasonable to assume that the yakkhas were worshipped in these Caityas. The Buddhist books point out that the Vedic and many popular gods and goddesses were worshipped by the people in the region where Buddha preached. According to the Jaina Acaranga Sutra, Mahavira's parents were the lay supporters of the followers of Parsvanatha. For the sake of protecting the six classes of lives, they observed the rules of continence and committed religious suicide through starvation.8 After Mabavira developed his doctrine and preached his faith of unbounded charity to all living beings in the Vajji land and in Magadha, the number of his followers among the Licchavis appears to have been among them. According to the Vinaya Pitaka, Siha, a Licchavi general gradually felt attracted towards the sramana Gautama by listening to the discussion among the Licchavis at their mote-hall. Siha was afterwards converted to the Buddhist faith.4 Saccaka, a Nigaatha, had the hardihood to challenge the Buddha himself to a discussion on philosophical tenets before an assembly of 500 Licchavis.5 The Buddha paid several visits to the city of Vaisali and from the beginning he appears to have met with great success.' How great was the veneration with which he was received on his first visit to this city! The Licchavis sought the aid of the Buddha for the solution of many problems about religion and dogma that presented any difficulty to them. Once when the Buddha was staying in the Kutagarasala at Mahavana in Vaisali, Bhaddiya, a Licchavi, paid a visit to the Buddha who explained to him kusala and akusala dhamma. Bhaddiya was much delighted with his exposition and declared himself a follower of the Buddha.6 A Licchavi named Salba and another Licchavi named Abhaya went to the Buddha 1. Dialogues of the Buddha, Pt. III, p. 14-Patika Suttanta; Cf. Divyavadana, p. 201. 2. Samyutta, I, pp. 1, 3, 10, etc., Mahaparinibbana Suttanta, VI, 15, etc., etc. 3. Jaina Sutras, I, S.B.E.. XXII, p. 194. 4. Vinaya Texts (S. B. E., XVII), 108 foll. 5. Majjhima, I, pp. 227-237. 6. Angutara Nikaya, II, pp. 190-4.

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Vaisali in Ancient Literature 187 and heard his preachings.1 A Licchavi minister named Nanda approached the place where the Blessed One was and the Buddha explained to him the four dhammas.2 When the Buddha was at Vaisali, five hundred Licchavis assembled at the Sarandada Caitya. There was talk about the five kinds of rare gems. Anjana-vaniya, a Vaisalian, went to the Buddha and heard his discourse with the result that he won arbatship.4 A son of a Licchavi raja at Vaisali went to the place where the Buddha was preaching. Hearing his discourse be entered the Order and in due course acquired supernatural knowledge.5 Jenta, born in a princely family of the Licchavis at Vaisali, won arhatship after hearing the dhamma preached by the Buddha.6 Vasitthi who belonged to a clansman's family at Vaisali was taught by the Master about the outlines of the Norm. She soon acquired insight and attained arbatship. Ambapali, known as the Mangogardener's girl, tried to acquire insight. The evanescence of her own body was noticed by her and she saw transitoriness in every phenomenon of the universe. At last she attained arhatsbip.9 A large number of distinguished Licchavis while going to see the Buddha when he was at Vaisali, resounded the Mahavana with a great tumult of joy to see the Buddba as they were greatly devoted to him.10 Mahali, a Licchavi, went to the Buddha and told h'm that Purana Kassapa, a heretical teacher, was of opinion that there was no cause of the sin of beings and without cause they suffered, and there was no cause of the purity of beings and without cause they were purified. The Buddha refuted this theory of Pura na Kassapa.11 - The influence that teachings of the Exalted One exercised upon the fierce Licchavis is unique. The magic power of the wholesome and edifying discourse of the Blessed One had the beneficial effect of removing Ibid., II, 200-2. Samyutta, V. pp. 389-90. 3. Anguttara, III, 167-8. 4. Psalms of the Brethren, p. 56. Ibid, p. 106. 6. Psalms of the Sisters, pp. 23-24. 7. Ibid., pp. 79-80. 8. Psalms of the Sisters, pp. 120-121. 9. Ibid., p. 125. 10. Anguttara, V, p. 133. 11. Majjhima, III, pp. 68-70.

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188 Homage to Vaisali the arrogance and selfishness of a wicked Licchavi prince from the core of his heart which became afterwards full of love and kindness. 1 The independent spirit of the Vajjians was manifested notably in the great schism brought about by the bhikkhus in their clan in the life of the Buddhist Order. Their national spirit was also displayed in bringing about a momentous change in the Buddhist doctrine. A school of Buddhist thought known as the Vajjiputtakas is said to have formulated a theory of personality(puggalavada) which was unacceptable to the orthodox interpreters of Buddhism. A hundred years after the passing away of the Buddha the Vajjiputtaka bhikkhu, who were the residents of Vaisali, began to indulge in practices prejudicial to the interests of Buddhism. They proclaimed ten indulgences as permissible.2 In order to suppress the heresies among them, the Buddhist elders convened a council at Vaisali known as the Sattasatika or the convocation of the seven hundred. At this meeting the assembled bhikkhus were brought together by the exertions of the venerable Yasa. In the course of discussions, the interrogation of Revata and the exposition of the Vinaya by Sabbakami, the ten indulgences being thoroughly enquired into, a judgment of suppression was finally pronounced. 8 bude 1. Ekapanna Jataka (Cowell's Ed.), I, p 16. 2. Kern, Manual of Buddhism, p. 103; f. A. S. B., VI, Pt. II, p. 728 (1837). 3. An Examination of the Pali Buddhistical Annals, VI, Pt. II, p. 729 J. A. S. B., 1837; (Sept.).

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VAISALI AND GREATER INDIA Dr. R. C. MAJUMDAR, M. A., Ph. D., P. R. S., F. R. A. S. B. It is quite in the fitness of things that there should be an organization to pay homage to, and thereby keep alive the memories of, the glorious city of Vaisali. The city played a distinguished part in the history of India and several writers have described in this volume its many-sided achievements. I would only like to add a few words to show that the name and fame of this ancient city lingered in the memory of Indians who had set up colonies in Burma. Vaigali was the name of a famous city in Arakan. According to the local chronicles it was built in 789 A.D. by a king of the Chandra dynasty, and henceforth became its capital. This tradition is fully supported by the coins and inscriptions of a long line of kings whose names ended in Chandra. For two centuries, if not more, Vaisaii retained its position as a capital city and a stronghold of Indian culture, specially of Buddhism. The palace of the city is now occupied by the village Wethali, which is only the local pronunciation of Vaisali. Thus the old name still survives in an insignificant village in the Akyab district. It is 8 miles to the southeast of Mrohaung or Myobaung, the well-known capital of Arakan in the 15th and 16th centuries A.D. Wethali or Vaigali is now a small village containing about 80 houses. But it is strewn all over with brickbats and there are still remains of

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190 Homage to Vaisali extensive brick walls. The old moat of the royal palace can still be seen running along the north of the village. To judge from the extant ruins, the city must have been a fairly large one. A number of sculptures, some with inscriptions, have been found in the locality, and a few of them may be as early as the 8th century A. D. These sculptures are predominaptly Buddhist in character. A long line of Buddhist kings, as noted above, is referred to in an inscription engraved on a pillar which is now in Shitthaung temple at Mruhaung. It gives an account of the Sri Dharmarajanuja-vamsa and records the name of 19 kings who probably ruled between 600 and 1000 A.D. Most of these kings have names ending in Candra such as Balacandra, Devacandra, Yajnacandra, Dipacandra, Priticandra, Niticandra, Narendracandra and Anandacandra. The other kings of this family were Mabavira, Dharmasura, Dbarmavijaya and Narendra-vijaya. Whether the capital city of Vaisali in Arakan had any relation with the ancient city of Vaisali in India, it is, of course, impossible to say. Vaisali loomed large in the minds of the Burmese people. The Burmese chronicles have preserved a long story about the marriage of Aniruddha, the great king of Pagan (1044-1077 A.D.), with a princess of Vaisali. The Burmese king, we are told, sent an envoy to the ruler of Vaisali, in India, asking for the hands of his daughter. The ruler of Vaigali agreed and the princess was escorted by a noble man of the Burmese court with due pomp and ceremony. Scandalous stories about the relation between the princess and her escort reached the ears of the king, but after some hesitation, he married her. The queen gave birth to a son who later ascended the throne under the name of Kyantsittha, and attained great fame. This traditional account may or may not be true, but it at least proves that the Buddhist people of Burma had great respect for Vaisali and held it in high honour. MIU MINIMITTAD

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THE PRE-BUDDHISTIC ANCIENT HISTORICAL TRADITIONS OF THE VAISALI REGION PROFESSOR S. C. SARKAR, M. A. (CAL.), D. PHIL. (OXON.), DIP. ED. (OXON.) About seven or eight generations before the Ailas and Aiksvakas started their respective famous dynasties (with the main branches at Pratisthana or Prayaga and at Ayodhya), that is about ninety generations before the Bharata War (which took place in the middle of the tenth century B. C. when the last edition of the Vedic texts was being drawn up by KtsnaDvaipayana),-in other words, near about the twenty-third century B. C., in the concluding epoch of the so-called Mohenjo-Daro' or pre-Aryan (pre-Aila') civilization (cir. 3750 to 2000 B. C.),-a large part of northern India, including Himalayan and Gangetic regions, began to be ruled over not by 'kings' but by chosen 'Manus' (=Mentors or Monitors, Planners or 'Law-givers'). In about two centuries, from the twenty-third to the twenty-first, there were six 'Manu's, most of whom belonged to one family, that of the first Manu and his son, Priyavrata.-The first mention of the Vaisali region in ancient historical tradition occurs in connexion with the episodes recorded in the Puranas regarding the 'Manus' of this family and period. The first Manu's grandson, the famous Uttana-pada, had by his second consort a son called Uttama, who was married to Behula of the Babhravya family. She was a great beauty, but did not respond to Uttama's love; tired of her coldness, he banished her. One of his subjects, Susarman, a brahmana of Visala town, had a plain-looking shrew for a wife (the daughter of Atiratra, a brabmana), who was kidnapped by a handsome Raksasa (named Valaka, son of Adri) of Utpalavatal (i.e., 1. I.e. Prayaga (Allahabad). There is a "ghata' called Brahmavartta at Prayaga associated with Uttanapada, who is also said to have ruled Brahmavartta between Sarasvati and Drsadvati.--which

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192 Homage to Vaisali Pratisthana City): and he appealed to Uttama for her recovery; Uttama did this service and the abductor Valaka became his friend. In the meanwhile, his own banished wife was abducted by a Naga king, Kapotaka, to 'Patala' regions (apparently the Ganges delta), where however she was saved by the Naga king's daughter, Nanda, who concealed her and feigned being struck with dumbness, in the interests of the Queen, her mother. With the help of Valaka, Uttama now rescued Behula, who fully responded to her husband's love, and the pair continued to enjoy the favour of the Naga princess Nanda, who blessed their son, the famous 'Auttami or the second Manu'.1 In the same line of Uttanapada there was a prince, Anamitra, and bis wife Giri-bhadra, whose son, Ananda, was in childhood changed for the infant son named Caitra of another neighbouring prince, Vikranta, would rather mean the Sarasvati flowing into Prayaga and the Drsadvati or 'stone-bearing' Gandaki;--there was also a Sarasvati beside Vaisali. Utpalavata is now a ruined fort on the Ganges, said to represent the ruins of the city of Uttapapada. Some identify it with Bithur, 14 miles from Cawnpore, which is also called Utpalaranya (but this may be different from Utpalavata).Utpalaranya was also the name of Valmiki's asrama where Lava and Kusa were born, which was however at the junction of Tamasa (Tons) and the Ganges below Pratisthana (Allahabad). This Utpalaranya might represent Uttanapada's Utpalavata better. According to Mahabharata: V. P., Utpalaranya was within the kingdom of Pancala then. The Ramaganga river is known as Uttanika after him, and it falls into the Ganges at the Utpalaranya near Kannauj. These details, tersely summarised bere, indicate that the lower Gangetic country (from Allahabad to the sea) in those days was inhabited in the west by a very handsome 'raksasa' race and in the east by an equally handsome 'Naga' race, amongst which latter the ruling families evinced matriarchal traces. The names Behula (colloq. form of Vidhura' or <Page #234
Traditions of the Vaisali Region 193 and his wife Haimini (daughter of Rutha), who again was changed for the infant son of Bodba, the leading brahmana of Visala-grama, 1--the last infant being consigned to the famale deity "Jata-barini.' When still a mere youth, Ananda became the sixth Manu (the 'Caksusa' Manu); by his wife *Vidarbha', daughter of King Ugra, he had a son called Uru, whose immediate descendants were the famous Anga, Vena and Ptthu. In the same lineage of the first Manu, within the first few generations from him. are placed the famous Rsabha (one of the very first 'Jina's of Jajna tradition) and his son Bharata. The former was ruler over what was then known as 'Hima-varsa', the country just to the south of what was then called "Hima' Mountains ('Hamahva'). This region he made over to his son Bharata and retired in old age as an ascetic, wandering, but with head-quarters in the ancient asrama of the Pulaba' brahmanas (of the same group as the Pulastya=`raksasa' and 'yaksa', Kratu, Agastya and Vasistha brahmanas) at sala-grama on the Gandaki (above Vaisali where the river emerges from the Himalayas). Bharata gave his name to this Hima-varsa, and after him it was called Bharata-varsa. He too, in due course, retired like his father before him to the same asrama, making over this region to his son Sumati. Other cousins of Rsabha and Bharata - Nabhi, Agnidhra, and others,-ruled over regions or 'varsa's called Nabhivarsa, Ilavsta-varsa, Kimpurusa -varsa, Hari-varsa, etc., mostly in the different Himalayan and traps-Himalayan tracts. This Bharata was also a great rsi or sage, and is alleged to have been the originator of the first, scientific treatment of the dramatic art, music and dancing (Natyasastra). Legends about a very ancient cult struggle of Saiva-Vaisnava character between the worshippers of Aja-Ekapada (Rudra in elephant form) and of Kurma (tortoise incarnation of Visnu) are located in the Vaisali region, at the junction of the Gandaki and the Ganga, which is therefore called Hari-Hara-Ksetra or Gajendra-Moksa Ksetra, within Visala-Ksetra. Three 1. It seems both were raja's of Vaisali. (Cf. many 'raja's of Vaisali in later ages). In early literature capital cities were designated grama's, e.g., Ayodhya. The legends about the Svarocisa Manu and the Raivata Manu of the same dynasty connect them with Varanasi then called Varunaspada or Varanasi-pada (and a kingdom extending from Upper Gangetic Himalayas to Kamarupa and Deccan), and with *Vikramasila' respectively. The sub-Himalayan Mauleyas whose princess was married into the Manu family, might be the pro totype of the subsequent Mauryas. 25 2.

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194 Homage to Vaisali other ancient legends about this same region concern (i) the origin of Diti's sons, the Maruts (gods associated with Indra, being the stormy winds of the sea or 'mare' and the swampy riparian regions or 'maru'); (ii) the "Manthana' ('scouring', mistranslated churning') of the Eastern Seas by the Maruts' and others, with Mt. Mandara in the Anga region) as the seat of the 'Danda' or the ruling power supporting the Vaisali sea-rangers; and (iii) Siva Uma and the conflagration of Madana (Cupid), whence this same region was also called Kamasrama. Of these, the first and third legends are based on early religious history, the second on early commercial history,--all clearly belonging to the age before 2,000 B. C. Coming, in this same south Himalayan Gangetic region, to the next great epoch of the rise of the Iksvakus (which was shortly after followed by the advent of the Ailas or Aryans into the Madhyadesa through the northwest, that is middle Himalayas),--that is, in the period following 2,000 B. C.,--we find one of the numerous. Iksvaku groups settled in the Vaisali region, known as Nabha or Nabhaga Nedista' or the Junior Nabhas (with reference to another Nabha group of the Iksvakus further west). According to Harivamsa (II, 658), two princes of this clan though Vaisyas became Brahmanas. According to Bhagavata Purana (9, ii, 17), though Ksatriyas, they attained Brahmanahood. The Puranas generally agree that Nabhaga, a descendant of the Nabhaga-Nedista Iksvaku clan, was degraded from Ksatriya status to be a Vaisya, but he and his descendants had three statuses indiscriminately. The Markandeya Purana in its latter part deals entirely with this Vaisya dynasty of Vaisali, the details given referring to the period between the famous "Vedic princes Divodasa and Pratardana (and the Haibaya-Bhargava wars) and Bharata-Dausyanti and BharadvajaVidathin, that is, approximately between 1,500 and 1,300 B. C. A summary of this history of "the farmer and Saint Kings of Vaisali", from Arista and Nabhaga to Vatsa, and of the Emperors of Vaisali", from Karandhama to Dama(na) and Rastra-vardhana, is given below. King Arista's son Nabhaga met a Vaisya farmer's daughter and fell in love with her. Desiring to marry her, he approached the girl's father who, however, argued incompatibility and other reasons. The farmer further reported to the King, who summoned Rsika-Bhargava and other brahmanas for consultation and a ruling on the points raised; they gave it, permitting the marriage after marriage with a 'princess. Nabhaga rejected this on principle, and carried off the farmer's daughter, Suprabha by name, resorting to the Raksasa' form of marriage. The farmer reported the

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Traditions of the Vaisali Region 195 occurrence. The King sent an army against the defiant son, but it was routed, whereupon he himself took the field and fought his son. In this crisis a 'parivrajaka muni' intervened, ruled that since Nabbaga had become a Vaibya by marriage with a Vaisya (which was voluntary on both sides), the war should stop, for, by the laws of warfare, Ksatriyas fight only with Ksatriyas, and thereby prevented the fatal conflict. Thus the King became reconciled to his son and daughter-in-law and brought them to Court, but Nabhaga persisted in leading the Vaisya life of agriculture and trade; and this was also ultimately ruled by the King's advisers headed by Babhravya-Kausika. The farmer' Nabhaga's son, Bha-Dandana or Bhalandana, exhorted by his mother Suprabba, tried to recover the paternal kingdom with the help of Rajarsi Nipa (probably of Kampilya), then residing in retirement in a Himavat asrama, who gave him necessary arms and military training. Hereafter Bha-nandana went to Vasurata and others, Nabhaga's younger brother's sons, and demanded half the kingdom which they refused to give as he was a Vaisya. He then worsted them in war, wrested the whole kingdom, and offered the two crowns' to his parents. But Nabhaga refused it, giving his reasons in detail. Suprabha howe supported her son, now disclosing that Nabbaga had not really become a Vaisya for she herself was very truly a Ksatriya. Hur story was as follows: King Sudeva (apparently of Kasi, who fought and lost a war with the Vitahavyas, and was father of Divodasa II of Kasi), together with his friend Nala (son of Dhumrasva and apparently a prince of the Vaisali region) visited Amra-vana (Amawan ?) and a lake there, to sport with women and wine. While drunk, Nala caught hold of (Cyavana-Bhargava's descendant) Pramati's wife (a princess as well as a temple dancer, apsara'). Pramati appealed to the inert Sudeva to save her, but he declined, saying he was a Vaisya. Pramati in a fury struck down Nala and cursed Sudeva with expulsion from kingship and degradation to Vaisyahood, relenting subsequently only to the extent that Sudeva could be restored to his original status if a daughter of his were married, by recognised Ksatriya form of marriage, to a Ksatriya prince. Subsequently, Sudeva as a Vaisya farmer became Suprabha's father. The episode was further cleared to Nabhaga in this way: Sudeva, also called Suratha, at first retired from his throne as a 'rajarsi' and resided in an asrama called Gandhamadana. There he met a girl, Sarika, 'dropped' (abandoned) by Vaja-Cancu',-apparently the same as the contemporary Iksvaku prince, Vijaya-Cancu. Overcome with pity

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* 196 Homage to Vaisali for Sarika, he befriended her, and Suprabha was his daughter by her. As Suprabha grew up in this asrama (of the Agastyas), she and her companions offended its Agastya chief, and her father's Vaisya-hood (not so far given effect to) was confirmed and made compulsory by his curse; but concession was made for her to the extent that striving for attainment of royalty for her husband and son, she (Suprabha) could yet return to her Ksatriya status. As against all these explanations, Nabhaga put forward further reasons for sticking to his Vaisya-hood and remaining a farmer, and suggested that as such he would pay taxes to his son, who might become king by virtue of conquest. His view prevailing, Bha-nandana became king, and in course of time proved to be a very righteous and religious ruler, known to posterity as a Rg-Vedic Rsi, like his father. He retired to Vanaprastha in old age, and his son and successor was Vatsa or Vatsa-Pri (Vatsa the Beloved), also a great monarch of ideal character. He had twelve sons (Prarsu and others, named in the Marko Puro) by his queen Saunanda, daughter of the Yadava king Viduratha, whose capital was on the river Nirvindhya in Malava, and a daughter in whose direct line, named Manini, became queen of Rajyavardhana, a successor of Vatsa. The following episode is related about the romance of Vatsa and Saunanda : Vatsa gained her by slaying the Daitya (Asura) king Kujtmbha of Rasatala' or 'Patala.' A big tunnel near Viduratha's capital on the bank of the Nirvindhya led to Kujrmbha's fortress. Viduratha, afraid of Kujsmbha's power, sought counsel of his ministers. Mudavati, the king's daughter, overheard the consultations, and came to know of the vital defect in the mysterious irresistible weapon of Kujsmbha,--that a woman's touch spoiled its efficacy for a day. Soon Mudavati was kidnapped by Kujrmbha from a suburban park of the capital city; her two brothers fought the abductor at the tunnel, but were captured. King Viduratha proclaimed in his capital as well as abroad that Mudavati would be given in marriage to whosoever rescued her and her brothers. Bba-nandana's son Vatsa (-Pri) responded to this call of his father's friend, and when he arrived he was also promised his throne if he succeeded. Mudavati espied the adventurer into her captor's stronghold, and loved him; she spoilt the Daitya's war-arm, called "Sunanda', by her touch, so that when Kujsmbha used it against the advancing Vatsa, it could do nothing, and he was killed after a great fight. The Daitya or Asura Kujsmbha's fall led to restoration of the sovereignty of the Nagas in that region (belonging to the Sesa or Ananta clan), and the gratified Nagas gave the appellation of Saunanda'

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Traditions of the Vaisali Region 197 to Mudavati. Vatsa then presented her and her two brothers to Viduratha, who made him his son-in-law and apparently also his successor,--so that at least for a generation Vaisali beld sway over Malava. It seems that Vatsa also succeeded to the Kagi throne at the same time. He was the son of the Kasi king Sudeva's daughter's son (Bha-pandana), after Sudeva in the Kasi line we have Divodasa II (balf-brother of Suprabha) and his son, the famous Pratardana (who too were Rg-Vedic Rsis like their cousins of Vaigali); after Pratardana the Kasi list shows Vatsa (-Pri) composed the Rg-Vedic hymns IX, 68 and X, 45 and 46, and like his two predecessors is counted by the Puranas amongst Vaisyas who were also brahmanas (besides being Ksatriyas). After him comes a somewhat confused period in the dynastic and political history of Vaisali [as also in that of Kasi, where after Alarka, Vatsa's successor, the kingdom is overrun by many forces, so that the Turvagas of Reva could be on the Gomati river (or Jaunpur-Ghazipur region) in the time of Karandbama, who also came to rule over Vaisili). This confusion is shown by the Brahmanda Purana omitting altogether the names in the dynastic list from Pramsu to Aviksita; these names are shadowy, except in one or two cases, where the details indicate a break-up of the kingdom, and the advent of a new ruling family grafted on to the previous decadant line. It is, therefore, probable that the Brahmanda Purana is right in regarding Aviksita as being in the generation next to Vatsa.. It appears that there was another local princely family, also belonging to the Iksvaku group, and descended from an earlier <Page #239
198 Homage to Vaisah (and his overlordship over Kasi and Malava) passes out of the picture, may be summarised as follows : In the ancient) line of Pramsu arose Khanitra, an orthodox Vedic', pacific, powerful and dutiful king. In good faith he gave four of his provinces to his four brothers as their principalities,-Sauri, the East province, with Suhotra Atreya as chaplain; Sunaya, the West province, with Pramati Kasyapa as chaplain; Maharatba, the North, with a Vasistha chaplain; and Udavasu, the South, with Kusavartha Gautama as chaplain. Sauri's minister, Visvavedin, gave sbrewd political advice to him, urging him to capture the overlordship of Khanitra (since sub-division of land leads nowhere), and overcame his scruples. Then this minister contrived to bring the other brothers and their ministers under the leadership of Sauri All these combined sent a big force against Kbanitra, who however was influential enough to win back the rebel armies and turn them against the conspirators. The conspiring priests met their death, which upset the pious Khanitra and, in remorse for the great slaughter, he renounced the throne and went into 'vapaprastha' with his three wives. It is further stated that Khaninetra of this line,-apparently the same as Khanitra above,--was a great sacrificer and, while hunting deer for sacrificial flesh, was converted to 'ahimsa' by the self-immolation of a deer (cf. Buddhist Jotaka parallels). Thereupon the childless Khaninetra, abandoning animal sacrifice, obtained a son,-evidently an adopted one, -- from the region of the Gomati river, by his own efforts. This successor was the famous Karandhama' of the Turvasa family. . . Other princes in the Vaisali region are also named for this gap between Vasta and Karandhama.' These names are Ksupa, who increased the number of brahmana farmers and herdsmen in his state, and by gifts indirectly returned to them the taxes they paid; Vira or Vimsa, that is the twentieth', who married in the Vidarbha dynasty like several others Vaisalika princes. This group, beginning with Ksupa and counting twentytwo ('vivimsa) princes (mostly un-named), is clearly a separate family belonging to the same Vaisali country, descended from another early Iksvaku, namely Ksupa, like the one descended from Pramsu (as related before), and is inserted by later chroniclers in the break between Vatsa ('Nabhagi'-Iksvaku or Manva) and Karandhama (Turvasa or Aila), The grafting of Karandhama evidently represents the introduction of an Aryan, -Aila, -element into the midst of the Iksvaku or Manva region of Vaigali,-comparable to the advent of another Aryan group of the Eastern Anavas, into Anga, Vanga, etc., near about this same period:

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Traditions of the Vaisali Region : 199 With Karandhama and Aviksita we leave the times of the kings who synthesized pacifism and priest-lore, farming and agriculture and knightly cbivalry; and we come now to the times of ruthless, martial, conquering and wide-ruling emperors. Karandhama-Taurvasi of the Reva and the Gomati region, who was grafted into the Vaisalika dynasty, carried out, as has already been said, a wide conquest and levied tributes; but the defeated princes (evidently Iksvaku remnants of the Vaisali region) combined to revolt, and besieged his capital. Karandhama however broke up the siege of Vaisali, and was chosen in 'svayamvara' by Vira, the daughter of Prince Vira or. Vira-candra, one of the chiefs of Vaisali (referred to before). His right to the Vaisali region was thus further legitimatised: their son Aviksita-Karandhama ("Aviksita' has the same meaning as 'Avalokitesvara') was a famous king, highly extolled in the Mahabharata (Asvamedha-Parva) which says that he was assisted by an Angirasa 'purohita' and flourished at the beginning of the Treta age, at the close of which Rama-Dasarathi lived. Aviksita was highly accomplished and was chosen at their 'svayamvara's by seven princesses successively, namely (i) Vara, daughter of Prince Hema-dharma (probably the same as Hema-candra, a prince of Vaisali); (ii) Gauri, daughter of Sudeva (probably a daughter of the family of Sudeva' of Kasi, ancestor of Vatsa-Pri of Vaisali); (iii) Subhadra, daughter of King Valin of Anga, Vanga, etc. (a contemporary of Aviksita and Marutta nd their priest, Samvartta); (iv) Lilavati, daughter of Prince Vira, and therefore Aviksita's mother's sister or half-sister; (v) Anibha, daughter of Virabhadra (apparently the same as Vira or Vira-candra above, and thus another sister or half-sister of Aviksita's mother); (vi) Manyavati, daughter of King Bhima, apparently Kratha'-Bhima of Vidarbha, a contemporary of Karandhama and Aviksita; and (vii) Kumudvati, daughter of Dambha (said to be a successor of the Asura Kujrmbha of Malava, who was a contemporary of Karandhama's predecessor Vatsa, as described before). Of these the first, second, fourth and fifth marriages were calculated to strengthen legitimacy in Vaisali; the third to strengthen association with the Angiras priests, who all along controlled the career of Karandhama's line for six generations after him, and who also controlled Valin's big kingdom in the east; and the sixth and seventh marriages were to continue the previous Vaisalika connexion with Vidarbha and Malava. Those princesses who did not choose him at their 'svayamvaras', Aviksita forcibly carried off by fighting rival princes. This high-bandedness produced a catastrophe, when he seized Vaisalini, daughter of King Visala' of Vaisali.

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200 : Homage to Vaisali The details of this romantic episode are as follows: At the 'svayamvara' of <Page #242
Tradition of the Vaisali Region 201 Sanku,- probably the same as Vatsa-pri's successor in Vaisali, by name Samkila, counted like bis predecessors as a tsi of the Rg-Veda,-an upholder of society and state, and a great sacrificer). She was persuaded to renourish herself and await the advent of the son,-though she thought it could not be, for she would have done but Aviksita for her husband, and he had declined to have her. Meanwhile Avaiksita's mother, the heroic Vira, induced him to engage in the Kimicchaka' penance, in which he would have to bestow whatever was asked of him. Then Karandbama, advised by her and also by his ministers, asked of him a grandson, which meant foregoing his self-imposed continence;-this very unwillingly Aviksita had to promise. But Aviksita would yet have nothing to do with his previous wives or other women who knew about his defeat,--so that he set out to find a new wife for the sake of his parents. Subsequently, in the course of a hunting expedition, Aviksita had occasion to rescue a maiden who, seized by the Danava Dsobakesa, was crying aloud that a hero's wife- the wife of Karandhama's son, Aviksita--was being kidnapped by a villain. Aviksita felt surprised but came up, declaring that it could not be so while Karandhama was still the King. The girl repeated her claim and plea, while Aviksita engaged the abductor: after Drdhakesa was killed in combat and the maiden freed, he was asked by his companions in the Hunt to marry her, so that he might satisfy his father's request for a grandson. But Aviksita was unwilling, for be had declined the love of Visala's daughter, who had consequently renounced the world as a life-long virgin for his sake, and it would therefore be cruel to think of marrying another. Then they explained that this maiden was clearly the same Visala's daugbter; and she too, on being asked, personally explained her 'interim' history : After the prophecy' had dissuaded her from mortifications she was preparing herself for Aviksita, hy bathing in 'Gangahrada', whence an old Naga chief carried her off to the Naga city in "Rasatala'. There the Naga men and women implored her to remember them, and to use her influence with her future imperial son (Marutta) to save them when he would come into conflict with them. On her so promising, they bedecked her with the rare ornaments of Patala' and replaced her in the 'asrama' retreat, whence, however, Dsdha-kesa was just then kidnapping her. She entreated Aviksita, once again to give her his love, as her saviour hero, and Aviksita remembering his vow to his parents and her great sacrifices for him, now yielded. At this juncture the 'gandharva' Tunaya arrived, with other 'gandharva's and 'apsara's, and claimed that Vaisalipi was really his 26

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202 Homage to Vaisali daughter, Bhamini (Bhavini) by name, who, by an Agastya ssi's curse, was 'declassed' from the 'gandearvapsaras' community and was subsequently brought up in King Visala's palace as a princess. The great "gandharvas Tumburu became the minister at the marriage of Aviksita and VaisaliniBhamini, and also ministered at their sons' birth and naming-Marutta'which events took place in the great city of the gandbarva's. Subsequently, the pair with their baby, arrived at Karandbama's place and Aviksita completed his vow of Kimicchaka', whilst the city of Vaisali displayed its great opulence and love of music. Visala's daughter's son was, in due course educated in the Vedas, the science of war, and in other sciences, under the Bhargavas. Aviksita still refused to rule as king (for reasons proceeding from his own standard of heroism) and therefore, when Karandbama apd Vira left for vanaprastha' in a Bbargava agrama2 Marutta had to be anointed the King of Vaisali. Marutta is reckoned by the Epic and Puranic traditions as one o, the sixteen Great Kings of Ancient India8 and as a 'Cakravartin' or universal emperor. The greatness of Marutta is generally emphasised, both in war and in righteous government, and it is remembered that he "regarded his subjects as his children" (like Asoka a thousand years later). He was a great conqueror as well as a great sacrificer; enormously opulent and exploiting Himalayan gold-bearing regions, he was unstined in his gifts; in his reign 'caityas' were raised all over the land (again, as in the days 1. Or *Bhamini' may be taken as='Apsara' or 'deva-dasi' (as in medi eval Magadha inscriptions), and not as a name.-King Vali of Anga, Vanga etc., was also a near contemporary of Marutta and his Angirasa priest family. There is a pilgrim-centre, a Bhrgu temple and a Borgu fair at Bagerasam (according to Rennell), now wrongly called Bhadrason (same as Dadri Mela in Dadri-Ksetra). 2. This Borgu-asrama may be same as Bbsgu-tunga, on a mountain on the east bank of the upper Gandaki in Nepal. But, since Aurva is mentioned in the text here, it should rather be the Bhtgu asrama or Aurva asrama in Ballia district; where Sagara-Iksvaku' (a near contemporary of Marutta) was born, and up to which the Haihayas reached, as they pursued the Bbargavas in the days just before Jamadagni and in the time of the Kartaviryas. Ballia and Bawana (Vamana-tirtha) are both connected with King Vali and Vamapa. 3. Mahabharata, Drona-Parva and Santi-Parva. 4. Mahabharata, Asva., P., 4; Vis.-P., I.

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Tradition of the Vaisali Region 203 of Asoka). Marutta's court was very much under Angirasa priestly influence. Thus Karandhama's chaplin was an Angirasa ssi; so was the chaplain of Aviksita, probably Usira-vija or Usaja by pame: with the Usiravija as 'purohita Marutta held a 'victory sacrifice' in the north at Lake Jambunada, probably in remote Vahlika (Mahabharata, Udyo.-P.). All the traditions narrate how this Usira-vija or Usija had three sons Ucathya (Utathya), Vrhaspati and Samvartta: of these the first was the father of the famous ssi Dirghatamas, by the lady Mamata (a poted Vedic scholar-brabmavadini'), the second, father of the famous Bharadvaja (whose son, Vidathin, was adopted later on by the emperor Bharata, as his successor) by the same lady; and the third son became the son-in-law of the emperor Marutta. It is further narrated how Vtbaspati was the 'purohita' of a rival emperor (an Indra'), and therefore did not care to accept the chaplainship of Marutta when he offered it to him and, even after Marutta became superior to the previous emperor in power, he persisted in his refusal. Thereupon, Marutta went to Varanasi and secured the services of Vrhaspati's younger brother, Samvartta, who officiated at the 'Aindra'. Mahabhiseka ceremony (coronation as the 'Indra' of the time) of Marutta, the new 'Indra'. Thus obliged, Marutta gave his daughter in marriage to Samvartta. Samvartta was further instrumental in the exploitation of the Mujavant region of the Himalayas for the sake of gold for Marutta's treasury.2 Marutta's name occurs in several dynastic lists in about the same time (as evident from synchronisms), apart from the Turvasa line to wbich he primarily belongs,-namely, the Vaisali, the Paurava, the Videha, and the Yadava (Vidarbha) king-lists. This position was apparently due to the overlordship of Marutta over these ruling families and temporary or permanent 'grafting', by adoption or conquest or royal marriage, to legitimatise the overlordship. 1. Caitya's, "stupa's, etc., of the Buddhist' type (as it is wrongly called) are referred to as the prevailing type of memorial buildings in the entire Praci-from Prayaga to the Eastern Sea-in the Yajur Veda. Hence, there is no 'anomaly' in such particulars. 2. Cf. Mahabharata, santi. 234; Anus. 137. Also, Mababharata, Asva. 4; Drona, 60; Sapti. 29; Asva. 4-9; also Vayu. P. & Ait. Bra. 8, 4, 21. Munja-prstha was probably to the north of Kuru-Pancala, in Nepal, and a place of pilgrimage visited by Vasuhoma, kipg, Anga, Rama-Dasarathi, and Mandhata. Mahabharata Asva. 2; santi. 122; Vana. 133 & 85; Kurma. P., 37; AV. i, 25.

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204 Homage to Vaisali After Karandbama's death in the Bhtgu asrama, Marutta'a grandmother sent a message to Marutta at Vaisali, complaining of atrocities committed by the Nagas on the members of the Bhrgu asrama (killing brahmanas and defiling sacred tanks), and communicating her instruction in governmental duties to her young grandson in great detail (quoted in the Puranic account). Marutta, greatly ashamed, visited her at the Bhrgu asrama and used "Samvarttaka" incendiary weapons (evidently as taught by his Angirasa high-priest, Samvartta,) to set the Naga strongholds ablaze. The Nagas in distress sought the help of Marutta's mother, Bhav(m)ipi (Vaisalini), who had previously promised safety to the Nagas, while assisted by them in regaining her husband, Aviksita. Bhavini requested Aviksita to turn away their son's fury from the Nagas. Aviksita was doubtful, as Marutta was right in his action; but, since a promise had been made to the Nagas, he undertook to go to Bhtgu asrama to persuade Marutta and in case he declined, to fight with his son. Then Bbavini and Aviksita went to Bhtgu asrama, and Aviksita called on Marutta to spare the Nagas, but Marutta insisted on his clear duty and refused, Aviksita proposed to fight it out with Marutta, who though deprecating the idea, agreed (after a good deal of fine argument on both sides, quoted in the Puranic account). But, as at this juncture the Nagas repented and offered to make amends and peace, and also sought both Marutta's and Aviksita's protection, the members of the aggrieved asrama themselves intervened in the fight, and all ended well in affectionate greetings,-Vira and Bhavini, both Vaigalian ladies, congratulating themselves as mothers of Aviksita and Marutta, their respective heroic and virtuous sons. Vira soon after passed away, praised as an illustrious wife and queen, and Bhavini "went to her own city", while Aviksita and Marutta "returned to the capital on one and the same chariot". It does not become clear whether the same city of Vaigali is meant, or two different ones in the same region. Perhaps a New Vaisali was built by Marutta as his capital-Bhavini-Vaisalini continuing at Old Vaisali,-or, perhaps, Bhavini's father, Visala, built a new Vaisali (as the Epic-Puranic traditions aver) while Karandhama, Aviksita, and Marutta were in possession of the old capital of the region, whence Vatsa-pri had once ruled it. Marutta, (who was partly an Aila, Turvasa by descent and partly Manva or Iksvaku on his motber's side), married seven wives, all of whom belonged to royal families of the Aila or Aryan group, none to the Manva or Iksvaku group. They were :- Prabhavati, daughter of Vidarbha' or the King of Vidarbha; Sauviri, daughter of Suvira or the King of

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Tradition of the Vaisali Region 205 Sauvira; Sukega "Magadhi, daughter of Ketuvirya, (i. e., of Ketuvirya of the Eastern Anava dynasty of Anga, Vanga, etc., of which kingdom Magadba with Girivraja was then an integral part); Kekayi' (elder) daughter of the Madra or Kekaya king, Sindhu-virya; another (younger) daughter of the Kekaya king, named Sairandhri; Vapusmati, daughter of the (Anava) king of Sindhu; and Susobhada, daughter of the Cedi King (who was a Yadava at this time, the Pauravas supplanting the Yadavas in the time of Vasu later on). This stress on Aila connexions is significant, as showing how gradually a power that arose amongst the Iksvakus merged into a mainly Aila' dominion. In the next two generations, a *Trtsava' or 'Paurava' element and then a Kausika' one are introduced, thus strengthening the 'Aila' character of Karandbama's line and expending empire. Subsequently, however, this dominion passes into the hands of Angirasa brahmanas--as we shall see later on,-and, in the Vaisali region another local Iksvaku family is established, with the support of Paulastya and Angirasa brabmanis, which lasted till the time of Rama-Dasarthi, when its small territory was absorbed into the growing Kosalan empire. That was "at the end of the Treta age", whilst Karandhama flourished "at the beginning of the Treta age", according to the Epic-Puranic traditionMarutta is said to have had eighteen sons. He seems to have lived to the age of eighty-five years and in old age he retired to "vana-prastha', after anointing 'Narisyanta' or 'Nrsyanta' as his successor. In the Markandeya Purana, which gives Vaisalian history in great detail, comparatively little is said of Narisyanta, excepting (a) details of of his rich sacrificial gifts, which made the brahmanas so rich that in the latter part of his reign he had great difficulty in finding priests who would willingly officiate in his numerous sacrifices, and (b) details of his devoted wife's tragic end in an asrama retreat, when their son, the great King 'Dama' ('Damana') was ruling. The reason seems to be that Narisyanta' was concerned more with expansion in the west, and the south, the south-east than with Vaisali ilself and its Angirasa priesthood (as we shall see presently). We are told in the Puranas (Va. 99, 3-4; Ba. III, 74, 3-4; Mat. 48, 2-3; Br. 13, 144-6; Hv. 32, 1832-4; Vis. IV, 16, 2;) that Marutta-Karandhama of Turvasa lineage adopted Dusyanta', son of Tftsu (or Tamsu) and the Paurava heir, as he had no sons to succeed,--that is fit to succeed, -for the Markandeya Purana says he had eighteen sons. This is very similar to the succession history after Dusyanta's son, Bharata, who too had nine sons, but ultimately adopred a Bharadvaja (Angirasa) brahmana as his successor (the account is given in all the Puranas). Now this Dugyanta was the son of a remarkable lady, called Ilina who was a

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206 Homage to Vaisali brahma-vadini' (hence most likely coming of a family closely related with brahmanas), and who is also listed in some of the dynastic lists as a ruling king' or sovereign. Since Marutta adopted Dusyanta, it seems very probable that this Ilina was a daughter of Marutta himself, and so closely connected with Angirasa brahmanas; for there is not much point in a total outsider being adopted into a royal family unless the adopted prince becomes or is matrimonially connected with branches of the adopting house: (as in the case of Karandhama-Turvasa being adopted by Khaninetra-Iksvaku, as detailed above: so closely did the Turvasa graft become identified with Vaisali in this way, that the gatapatba Brahmana (xiii, 5, 4, 6) calls his son, Maiutta, an "ayogava" king, referring to the tradition of the Farmer Kings of Vaisali). Unlike Karaadbama a Aviksita, and like Marutta, Dusyanta, as is well known, married, against much Court opposition apparently led by the Angirasa priesthood of Vaisali, not into an Iksvaku family but into an Aila one, a Kausika (Vaisvamitri) princess. It is fitting, therefore, that Dusyanta is known in chronicles as Ailina-Dusyanta and that the Bharatas are also called Tttsavas or TftsavaBharatas.-Marutta had another daughter noted throughout in tradition, as having been given in marriage to his Angirasa priest, Samvartta. Probably the other remarkable brahma-vadini' lady named Mamata, who was a wife to Samvartta's brother, Utathya, and also to another brother, Vtbaspati, was another daughter of the same emperor Marutta. In that case it becomes easily explained why her son Bharadvaja's son (or grandson) Vitatha (Vidathin) was adopted as Bharata's successor in perference to his own sons, regarded unfit, for this adopted heir would be just a closely related cousin of Bharata. This would also illustrate the revival and persistence of the Angirasa brahmanic influence over Karandhama's empire, which was only temporarily eclipsed during (the engrafted Aila) Dusyanta by Kanva-Kasyapa (really Aila) and (Aila) Kausika influence at court (through Sakuntala)- It is to be noted that, while in the Paurava king-lists (with the Turvasa lists) the names are Marutta, Dusyanta, Bharata (or Varutba) surnamed Dama, Damapa, or Sarva-Damana, and Bharadvaja Vitatha (or Vidathin), in the Vaisali king-lists the names are Marutta, Nrsyanta (Narisyanta), dama (damapa) and Rastra-vardhana' (which seems more a title than a name). Evidently we have here the same kings ruling over the combined territories of the Turvasas, Pauravas, and Vaisaleyas, (together with those of the Videhas and the Vidarbbas, perhaps temporarily and only in the time of Marutta himself, for the names Maru and Marutta are found in the king-lists of these two regions also in the same period).

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Tradition of the Vaisali Region 207 Nrsyanta or Narisyanta' is thus the same as Dusyanta, 'and Dama or Damana is the same as Bharata-Damana', the son of Sakuntala. Dusyanta's fathers' name was Tstsu (often wrongly written in Puranic texts as Tamsua copyist's error), and so it is fitting that the Bharatas, that is the Pauravas after Bharata, were also called Totsava-Bharatah in ancient passages. - In the Mahabharata (1, 68, 2801) and Bhagavata Purana (IX, 23, 17-18), Dusyanta is stated to have afterwards recovered the Paurava kingdom, revived the Paurava dynasty, and was hence called its 'vamsa-kara'. Hence his adoption must have taken place before he gained that position, that is while the Paurava kingdom of Matinara-Rceyu-Tftsu was in abeyance, owing to the Haihaya raids and military occupation of North India; and he could only have restored the Paurava prestige through the power of Marutta's empire, which passed on to him. This also explains how most of the Paurava branch families became, as the Puranus say, from now brahma-ksatra' families, largely under the influence of the Angirasa's of the Praci (inclusive of the Gotamas, Bharadvajas, etc.). According to the Mahabharata, Dusyanta not only ruled widely in North India, but also in the Daksinapatha, and the islands and coasts of the Indian Ocean; this latter expansion must have been helped by Dirghatamas and Angirasas, who, by all accounts, effectively controlled the extensive regions of Bali's kingdom extending from Magadha and Anga to Suhma, Vanga and Kalinga. (Dirghatamas consecrated Dusyanta's son, Bharata to the emperor's throne, just as his uucle, Samvartta, did the same function of Aindra' Mababhiseka for Marutta). The Puranas also say that branch Paurava-cum-Turvasa dynasties were started in Pandya, Cola, and Kerala of the South after Dusyanta descended from him, this corroborates the statement of the Mababharata. With this introduction, we can now take up the account of Nosyanta and Dama (=Dusyanta and Bharata-Dama), as given in the Markandeya Purana. This supplements what is known of these two great kings from other better known sources. Nosyanta's son, 'Dama', was a very famous king. He was so called as he was a 'tamer' of his foes and the wicked, very strong, yet self-restrained, with a muni's, temperament;-also because of his mother's great forbearance and self-restraint while he was with her (at her asrama), and because he himself grew there to be self-restrained in character. He was born of Indrasena, a 'princess' descended from Babbru-Kausika (evidently the same who was an adviser to King Nabhaga of Vaisali, and who was a son of the famous Visvamitra-Kausika the Great,-once king of Kanyakubja,- so that this princess' was about ninth in decceat from her great

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208 Homage to Vaisali ancestor, being his daughter' pot literally, but in the sense of being directly descended from him). He had to abide for nine years with his mother at her birth-place before being born' (that is before being regarded as 'awfully born unto, taken into, and accepted by his father's family). He was trained in the military sciences in the 'Danava' asrama of Vrsaparva in the Himalayan region, not far from Kailasa---known to Mahabharata) and in the 'Daitya' asrama of Dundubhi, called Tapovana (where his ancestor Yayati retired of old; Vis. Pur.). He learned the Vedas and Angas from Saktri-Vasistba's asrama (probably at Vadarika), and religious devotion from Rajarsi Arstisena'si asrama (near Mount Gandbamadada in the Himalayan region). Thus Dama' received a mainly *Himalayan' training, associated with Dapava's and 'Daitya's, with whose chief ruling and priestly families the Ailas or Pauravas before Dusyanta had many matrimonial and other relations. Dusyanta himself is some times referred to in tradition as a Danava'; the appellations 'Danava', Daitya', and 'Asura' are given in tradition to a number of Paurava, Anava, and Yadava kings (all Ailas with Danava blood). Probably such *Daitya' and 'Danava' training and tradition account for the ferocity which, according to the Markandeya narrative, characterised Damana (Bharata), and which is further borne out by general Puranic traditions, regarding his slaughter of his own sons (as we shall see later on). It is clear from the above account, based on the Markandeya Purana, that it is Bharata-Dausyanti, the son of Sakuntala (daughter of a Kausika in Visvamitra's line), who is spoken of, along with his parents. So it seems "Sakuntala' was his mother's nick-name or asrama' name (given by her foster-father, as is well-known),--while her 'regal name' as empress of Dusyanta (or Nlsyanta) was Indrasena. To proceed with the Markandeya account : The Dasarna King Caru-karman's daughter, Sumana, chose Dama' at a 'svayamvara'. The Mababbarata also says that Bharata-Damana's wife was the Dasarna princess Sumana: this confirms the conclusion stated above. Of the assembled princes at that 'svayamvara', the Madra king's powerful son, Mahanada, and the Vidarbha king Samkrandana's son, the intelligent warrior-prince Vapusmat of Kundina--the Vidarbha capital-in 1. Not the Arstisena of later times known Mababharata king-lists. 2. Thus Puru himself, an ancestor of Dusyanta, was daughter's son of Vrsa-parvan-Dapava, in whose 'asrama' (endowed college) Dusyanta was educated.

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Tradition of the Vaisali Region 209 Daksinapatba (a country of military fame), were previously enamoured of her. They conspired to attempt to release her from Dama, so that the might belong to him of the two, whom she then chose, -or, in case she chose none of them, -to bim, by forcible capture, who kills Dama. They came up to Sumana as she was standing beside Dama (waiting to be formally married), and sieze d her person-whereupon the assemblage divided into two hostile camps, some remaining neutral. Dama addressed an appeal to all of them on the propriety of this act, but all kept silent; then the bride's father King Caru-karman (-dharman), made his appeal for guidance as to the steps to be taken in law. Some kings gave the ruling that ksatriya marriage is based on love, or choice of the bride, and so Dama is Sumapa's rightful husband, and the others are acting licentiously; other kings held that, apart from the 'gan dharva' and 'svyamvara' forms, there is another ksatriya approved form,-namely the 'raksasa'. based on force of arms,--which has been preferred by Mahanada, Vapusmat, and their adherents. The counter-argument put forward was that after self-choice a girl becomes a wife, is no longer a virgin or maiden under her father, and hence the 'raksasa' form does not apply, and if force is used, it would be criminal. Thereupon Dama (thus supported) declared he is fighting for his married wife, and challenged all: after a strenuous fight, Mabanada was killed by Dama; and Vapusmat also swooned, struck by him, and so Dama did not kill him. He thus recovered Suman, and married her formally at the Dasarna court, where he remained for some time, and then returned to his capital (Was the capital still at Vaisali, or had Dusyanta removed it to Pratistbana or Hastinapura ?)--with his hardwon wife and numerous rich presents and equipments, and reported himself and her) to Nrsyanta and Indrasena, and there were great festivities in the capital. When Sumana's first child was born, Nfsyanta and Indrasena retired together to an asrama for 'vanaprastha', anointing Dama as emperor. Some time afterwards, Samkrandana's evil-minded son, Vapusmat of Daksinapatha, chanced in the course of a hunt (with an army and followers etc.), to come upon Ntsyanta and Indrasena in their asrama retreat and, before proceeding further, wanted to verify their identity. As Nosyanta was then under a vow of silence, Indrasena gave the questioner their names and adddresses unsuspectingly, whereupon Vapusmat (violating all asrama rules) pounced upon Nosyanta in the very sight of the asrama inmates, beheaded the unresisting ex-monarch, yelling that he had done so in revenge of defeat by Dama and the carrying away of Sumana by him, while the 'muni's of the asrama cursed him, and Indrasena bewailed her lot. When Vapusmat left for his capital, Indrasena 27

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210 Homage to Vaisali despatched a sudra tapas', Indradasa by name, to her son Dama,quoting previous historical instances of sons avenging their father, and addressing a very fine dissertation on royal duties to her son (quoted in the Puranic account). She instanced King Viduratha, who avenged his father's death by punishing the Yavanas; the 'Asura' King Jambhas who avenged it on the Nagas; and the Vasistha Parasara who avenged his father Saktri on the Raksasas. After this emissary left for the Court, Indrasena embraced the body of NTsyanta and became 'sati' in their asrama. (A fitting sequel to the life-history of Sakuntala). On receipt of his mother's message, Dama's wrath was excited and he vowed a most terrible vengeance, namely that he would completely destroy Vapusmat and satisfy his father's spirit with the offering of Vapusmat's blood and flesh in the 'tarpana' and 'brahmana-bhojana' to be performed at his father's funeral rites. He placed the whole matter befere his 'purohita' and ministers and consulted them; they fully supported Dama in his grim resolve, and accompanied him on his Deccan expedition; they attacked and slew all the Wardens of the Marches of Vapusmat's realm, on their rapid march to the South. Ultimately, Vapusmat issued from his capital with a large army and tumultuous battles ensued. (A full description is given of this Southern Campaign). Finally Dama personally smote and felled Vapusmat, and standing on him was about to pierce his heart and drink his blood then and there, but refrained, remembering his vow. He now offered Vapusmat's heart's bood to bis father and also offered 'pinda' to him with his flesh, and fed brahmanas, Paulastyas, and 'raksasas' as well, with that flesh.-A similar ferocity appears in the Bharata dynasty with Bhima-Pandava. Dama's successor, Rajya-or Rastra-vardhana, was a philosopherking and his rule was an ideal and pacific one. (This was to be expected, as Dama-Bharata was succeeded by his Angirasa brahmana cousin, 1. Cf. an equallly fine address of Sakuntala at Dusyanata's court, quoted in the Mahabbarata. 2. Probably the father-in-law of Vatsa-Pri, an earlier Vaigalian king; see above. . 3. May be the same as Kujtmbha, contemporary of this Viduratha, who ruled harshly over the Nagas (who rejoiced at his overthrow); see above. No anachronism, since the much later Kra-Dvaipayana's father, Parasara, was a different person, -Sagara by name and Parasara by 'gotra'.

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Tradition of the Vaisali Region 211 Vidathin-Bharadvaja, whom he adopted). His queen was Manini, daughter of Vidurath, the king of Daksinapatha, (evidently the suceessor of Vapusmat of the episode narrated above, --who had no other way but to make peace with Dama-Bharata by submission and a subsequent matrimonial alliance). A tender story is given about Rajya-vardhana's first grey hairs and Manini's grief at that discovery. The pair resolved to renounce the world, but the 'subordinate rulers' of the empire and the 'citizens of its many cities' wished to prevent this by all means in their power They repaired to the Guru-Visala forest in the hills of Kamarupa (which region was within Bharata's empire), and began to propitiate the sun-god at his temple there, and obtained a boon of very long life and rule of the beloved Rajy-vardhana, but in the confusion forgot to ask for the same long life and happiness for the Queen and the subjects and court. This made Rajya-vardhana extremely worried, and he and Manini both now went to Kamarupa and together worshipped in the same shrine of the sun-god, obtaining the boon of equal longevity and good and happy life for all concerned. The praise of this beloved and noble king was sung by Pramati-Bhargava. After Vidathin-Rajya-vardhana, the Vaisali region drops connexion with the Turvasa-Paurava grafted dynasty, and passes under control of the house of Trnavindu, a local prioce who rose to eminence. A royal marriage between his daughter's son, Vibravas, and Vara-varnin), daughter (or sister) of Bharadvaja (nephew of Samvartta and grandfather of Vidathin, adoptive successor of Bharata), served to increase the influence of the new dynasty. Tgmavindu's son was King Visala' and it is said he built (or rebuilt) Vaisali, or built a second or a new city of Vaisaly. As already 'noted, his adopted daughter (or sister), the "Vaisalini, Bhamini, was 'mother of Marutta, the immediate predecessor of Nosyanta (Dusyanta) 'Dama'-Bharata. The line of Trnavindu possessed this Vaisali till the time of Rama-Dasarathi, when Pramati was its king. 1. This is anotber Viduratha, of Kundina in Vidarbha or Berar, not of the Nirvindhya region in Malava. 2. A later Pramati than the one contemporary with Sudeva of Kasi. Or perhaps his sister's daughter by the 'gandharva' or Court Musician Tunaya (see before). The term 'Bbamioi, is used for 'Deva-dasi' of temples in medieval Sanskrit inscriptions of Bihar; so 'Bhaminl' here too can be taken as describing her apsaras' status, and not as her proper name.

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212 Homage to Vaisali A number of interesting facts come to light from epic traditions regarding Vaisali under this line. These may be summarised as follows: Rajarsi Trnavindu, according to the Ramayana, had a daughter named llavila (ldavila), who became the mother of Visravas by a Paulastya ssi. Visravas married Vara-varnini the daughter of the rsi, Bharadvaja-Angirasa ; their son, Vaisravana-Kuvera, became known as the Lord of Riches, 'by virtue of his own efforts' (that is, in the direction of trade and commerce apparently). Under intructions of his father Vibravas, (apparently the same as 'Visala')? he then took possession of the city of Lanka, built in ancient times by the architect "Visvakarma' for the Raksasas,-'who were the Keepers and Wardens of the High Seas in the most ancient ages'. In Vigravas's time, this Lanka had been abandoned by the Raksasas, who had fled further south and east (into the islands) after their defeat by 'Visnu,' (probably by 'Parasu'-Rama, whose southern exploits and settlements,-that is of Yadavas and Bhsgus,--are well known to Puranic tradition, and who came to be regarded as an 'avatara' of Visnu). "These Raksasas were an earlier section of the Raksasas, and not .Paulastya' Raksasas of the time and group of Visravas." A brief history of these 'earlier Raksasas' is then given : Heti and Praheti were their first noted kings. The succession was as follows: Heti Vidyuthesa+Salanka-tankata? -Sukesa (a Saiva devotee)+'gandharvi Devavati--Malyavan, Sumali, and Mall : these three owned the city of Lanka on Trikuta bill on the southern shore of the Ocean. They attacked 'Visnu'-apparently in the mainland of the Indian Peninsula,-but were pushed back to Lanka, while 'Malr' was slain (that is, South India was conquered by "Visnu'). Later they had to abandon Lanka as well, and Malyavan and Sumali retired further dowa to 'Patala',--though these fearlier Raksasas' were more powerful than their successors led by 'Ravana', (It is clear that the three Dames Mali, Sumali, and Malyavan stand for closely related ethnic groups, inhabiting South India,-Malabar, Malayali-land, Malai-hills, 1. Marutta was thus a nephew of <Page #254
Tradition of the Vaisali Region 213 'Somali'-land, 'Sumer', across the Arabian Sea in East Africa and Mesopotamia,--and 'Malayan' Peninsula and Archipelago ; it is also clear that the Pulastyas of the Vaigali region--and other cognate 'brabmana' groups of North India-were cognate to them, and a fusion of the two led to a revival of these 'earlier Raksasas' in India',--though it also led to a long struggle between the two elements, ending with the overthrow of the 'revived or New Raksasas' in the time of Dasarathi-Rama). After this 'Sumali-Malyavan' exodus, Vaisravana,-Kuvera settled in the abandoned Lanka and made it an appanage of Vaisali. "Sumali' visited the lost capital and saw "Vaisravana'-Kuvera's 'puspaka-vimana' (literally, 'puspaka'-'a conveyance or ship for luxury travel', and 'vimana' ='boat or ship of large size',-according to Lexicons ;cf. 'nau-vimana' in Ragh. XVI, 68), and his direct and constant touch (with the help of these ships) with Visravas in Vaisali. 'Sumali, planned to recover the lost position, that is, of the Sumerians in Ceylon and South India ; he rightly judged that Visravas (probably a title, meaning of great fame and repute') of Vaisali was the source of all that power, glory, and riches, and so he deputed his youthful and charming daughter, Kaikasi or Nikasal to go to Vaisali and woo and win the great Visravas ("the grand old monarch' of Vaisali). This she did successfully, and bore him three sons,-'Ravana,' Kumbhakarna, and Vibhisna,--and a daughter, Surpanakha. Kaikasi constantly urged her sons to equal "Vaisravana'-Kuvera ; who often came to Vaisali to see Vigravas,-and 'Ravana' vowed to satisfy his mother's ambition. He repaired to Gokarna (a celebrated ancient Saiva pilgrimage centre on the Malabar Coast,--the modern town of Gendia in North Kanara, Karwar district,--where the temple of Mahadeva-Mahabalesvara is said to have been established by 'Ravana',33 miles south of Goa and made strenuous efforts from there, -as a spring-board evidently, with the 'Sumer'-lands in the rear. Apprehending disastrous wars, Vaisravana'-Kuvera, by Visravas's advice, gave up Laika to his young step-brothers and retired to Vaisali and the North. But the ambition of 'Ravana' was only whetted by this peaceful surrender, He attacked and defeated Kuvera, and captured his 'puspaka' fleet, which 1, "Nikasa' is a variant of "Niksa'-literally, 'inviting kissing', or charming. 2. Here, as we shall see presently, several 'Ravana's are confused and amalgamated, and the generation contemporary with Rama and "Vaisravana' - Pramati is brought up by about 8 steps, wrongly.

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214 Homage to Vaisali he used for his own purposes now,- until it was restored to "Vaisravana' that is to Vaisravana's dynastry in Vaisali, by Rama-Dasarathi who conquered 'Ravana.' (Pramati of Vaisali, whom Rama met in early youth, must have lived long enough to rejoice at this restoration of the lost fleet. After Pramati, Vaigali seems to have merged into the Kosalan or Videhan kingdom). As is well-known, 'Ravana' is not a name but a title, and other South Indian or Raksasa princes bore this title.-which is the Tamil Ireivan or Iraivan=god, lord, sovereign. So also the names Dasagriva, Surpanakha, and Kumbhakarna are queer Sanskritizations of original Dravidian names and appellations. This has led to mixing up of the historical details about several distinct South Indian 'raksasa' chieftains in the hands of North Indian chroniclers. Thus amongst the pre-Paulastya, that is pre-Vaisalian Raksasas, some other Isaivans are to be credited with the following exploits : (1) One such Iraivan fought the great Iksvaku emperor, Mandbats, of the Narmada region (Daksina-Kosala), but was badly defeated. (2) One of his successors, however, another Iraiva, avenged it by defeating Adaranya (literally, 'non-fighting', peaceful-probably a title, not a name), the third king after Mandhats in the same Narmada region, and destroying his kingdom. (3) Another such Iraivan, of the Japa-sthana-West Deccan-region, about a century later, attacked Arjuna-Kartavirya, the Haihaya-Yadava emperor, also in the same Narmada valley, but Arjuna defeated him, imprisoned him at his capital Mahismati, but released him on the intercession of the Paulastya brahmanas, who were cognate to the Raksasas. (4) Yet another Isaivaa sought to interrupt Marutta's 'Aindra-Mahabhiseka' coronation sacrifice in Vaisalt (apparently in vain). This same Iraivan may have subdued the Naga capital or Bhogavati, for the Nagas of Middle and Lower Gangetic regions were under the protection of Marutta,as narrated before. (5) The fifth Iraivan appears to be the 'Ravana' of 'Vaisravana'-Kuvera's time--a Paulastya'-Raksasa prince of Vaisalian origin--who recovered the lost LankaJand appropriated the maritime fleet of Vaisali. It is just possible that the fifth acd the fourth Isaivans are one and the same. (6) The sixth Iraivan was the "Ravana' of Rama's times, also a contemporary of the last "Vaissravana' or 'Kauveraka', namely Pramati of Vaisali, and of Siradhvaja of Mitbila's brother, Kusad hvaja, (later of Samkasya). This Isaivan married Mandodari, daughter of 'Asura-Maya', (probably a princess of 'Asur', the kingdom adjacent to the land of 'Sumer'), and their son was Megbanada-Indrajit. In Mithila in the lower Himalayan

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Tradition of the Vaisali Region 215 regions, this Ravana' met Vedavati, the accomplished daughter of Prince Kusadhvaja, and ravished her. She vowed vengeance, and it is said she was 'reborn' as Sita, in the same family,-which might either mean that Vedavati's illegitimate, abandoned child was found and adopted by her generous uncle, or that Vedavati's younger cousin-sister, (by adoption) the foundling Sita, was in subsequent times regarded as having avenged Vedavati. Of these alternatives, the first alternative appears historically true, since there is still a large body of old tradition according to which Sita was really a daughter of Ravana' (whence the special heinousness of his crime). It was probably this 'Ravana', who, after ravaging Mithila through Vaigali, reached the upper Himalayas near Kailasa but had to beat a disgraceful retreat from that region (being spared only because he professed to be a devout Saiva). It was also he who, after defeat by Vali of Kiskindba (Mysore, Carnatic, and South Kalinga), entered into an alliance with the "Vanara' King, whose terms were : common enjoyment of raw materials and supplies, of resources of the towns, and of courtesans. [It is to be noted that "Vanara' is also a Sanskritization of Vanavaramban' and 'Vana-varamban', two Dravidian titles used in early 'historical' times by Kerala emperors, meaning 'Beloved of the gods' and 'Sca-farer or 'Warden of the Seas' respectively. Clearly the "Vanara's of Kiskindha and the East Coast (described as 'sons of the gods') were a maritime nation, with whose naval resources and sea-faring activities Rama discovered the whereabouts of the abducted Sita and could rescue her from the rival maritime power of the Iraivans). This sixth 'Ravana had also to surrender the Vaigali fleet to its rightful owners, and his empire was taken possession of bly the 'last' Kosalan emperor of the Vedic-Epic Age, Rama-Dasarathi. It was passed on, curtailed, as a fief to his tributary, the seventh Iraivan, Vibhisna, who married Mandodari, the widowed queen of the sixth Iraivan (just as the 'Vanavar' Sugriva did.) A few other details about the Vaisravanas or Ailavilas of Vaisali are available from some other Epic-Puranic sources : The route to the cities of Vaisali and Mithila from the asrama of "Visvamitra' ('Caritra-vana' at Buxar; Ramayana Balakanda, 26) is thus given in the Ramayana:From that asrama, the party proceeded to the 1. To this same "Ravana' is to be ascribed the abduction and ravishment of Rambha, consort of prince Nala-'Kuvera', [apparently son of the contemporary "Vaisravana-Kuvera'), King of Vaisali, i.e., Pramati, contemp. of Dasaratha.

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216 Homage ta Vaisali Sona river (with many 'diaras' and sand banks), after a journey of about twelve hours, from morning to sunset, and came to the country of Magadba. From the sona banks the city of Girivraja, with its five peaks, could be discerned (so this Sona must have followed the bed of the present Punpun or other channels in the Barabar Hills region). The source of the Sumagadbi hill-stream (the Sarasvati, Ban-ganga or Pancana) could also be seen like a garland between the peaks. (So they must have been these from some part of the Upper' Punpun; a twelve hours' horse-post or chariot conveyance could bring the party to a distance of 100 to 120 miles from Buxar). The party did not cross the Sona but went along its west bank northwards to where it joined the Ganga; this journey was one of six hours, from morning till mid-day, that is within 50 or 60 miles. They crossed the Ganga by big barges from the sandy south bank to the north bank and saw Vaisali city from the landing,-a fair, heavenly, royal capital of the 'Vaisaleyah rajanah'. Going north from Vaisali, they came to Abalyasrama (modern Abiari, 24 miles south-west of Janakpur) and could see Mithila City (JanakpurJaynagar ?) from there. The Puranas (in general) give certain variant and additional information regarding Trnavindu's line : Trpavindu flourished at the third 'mouth' of the Treta age, -that is at the last of the three different commencements' of that epoch as computed by different chronologists. His daughter Ilavila's son, 'Paulastya' Visravas-Ailavila, had four wives, Deva-varnint of Vphaspati-Angirasa's family, Puspotkata and Raka-daughters of Malyavant, and Kaikasidaughter of Malin. The first's son was "Vaisravana'-Kuvera, whose four sons and a daughter were Nala-Kuvera' (Kauvera), 'Ravana' Kumbhakarna, Vibhisana, and Surpanakha; the second's sons were Khara and others, and the fourth Kaikasi's sons, Dasa-griva and others. It is obvious that in these shortened genealogies, the several 'Ravana's are amalgamated. Except "Vaisravana' Kuvera's descendants, all of them were Raksasas. The Agastyas became affiliated to these Paulastyas, and the Vaisvamitras and Kausikas too: all these three groups came to be known as Paulastya' Raksasas, while the Kauverakas were known as Yaksas, though they ruled over the other two groups of Raksasas (also known as cruel 'brahma-Raksasas')) as well, namely Agastyas and 1. Cf. the similar class of 'brahma-ksatra's; 'Ksatra' and 'Raksa' are equivalent designations; 'Taksa' and other cognate terms (fr.Vyah & yaks) have the same implication of "strength to protect, and thus to be honoured."

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Tradition of the Vaisali Rozion 217 Kausikas. These groups occupied a long belt of country, extending from Kailasa through East sub-Himalayas, North Bibar, South-west Bihar and Rewa, to Deccan, and thence to South India and Ceylon; the 'Kauveraka's comparatively associated more with the North, and their cousins more with the South. The Pulabas and Kratus were also counted as belonging to this general 'paulastya' group. (Vide Pargiter : AIHT, for details.) The Mahabharata, in counting the sixteen great kings and in tracing the 'descent of the Sword of Justice'. calls Dilipa (the Second, 'Khatvanga', father or grandfather of Raghu) the son or descendant of Ilavila ("Ailavila'); descendant' is better, for Dilapa's grandfather, VIddhasarman (a brahmanic' name), is also called 'Ailavila' in the dynastic lists; he may have been a brother of Visravas-Ailavila. That is to say, the line of Rama was derived from Ilavila (on the mother's side), equally with the contemporary lines of Pramati of Vaisali and the Iraivans of Laika, Rama being eighth in descent from this famous princess. This explains the close connexion between the Vaigravanas (Kauverakas and Raksasas) and Vaisalikas (Iksvakus) and the Iksvakus of Kosala in this age, and the absorption of all their domains within Rama's ultimately, Pramati is given as tenth in succession from Ilavila but it should probably be seventh or eighth, for in this interval are placed Hema-Candra (and Su-candra) and Dhumrasva who are by synchronisms made contemporary of Aviksita and of Nabbaga and Sudeva (of Kasi) respectively (as detailed above). So also Dhumrasva's libertine son, Nara or Nala, is placed much higher up in the lists (evidently by mistake of copyists). It seems therefore that the synchronism of Pramati and Rama, of Aviksita and Hemacandra, of Nabhaga and Dhumrasva and Nala, are all correct; and that Trnavindu's daughter, Ilavila, is to be counted as an ancestress of Rama, as also of the Vaisaleyas and Vaisravanas (as well as, collaterally, of the famous trio,-Marutta-Dusyanta-Bharata). The landing place on the north bank of the Ganga, whence Rama had a glimpse of the towers of Vaisali, seems to bave been the site of Hajipur (and the ferry seems to have started from Digha-'Dirgharanya Asrama' or from proto-'Patali', -mod. Fatva). This halting place of Rama is said to be marked by the present Rama temple to the west of Hajipur town; he is also said to have visited, for three nights, the Gajendra-moksa-tirtha' in Visala-ksetra, the site being now narked by the Sonepur Temple. 1. Prob. the old name of Hajipur wos 'Hasti-pura' (with ref. to the 'Hasti' legend): in medieval Tibetan texts the pame is 'Hatsi-pura'. 28

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218 Homage to Vaisali The Mahabharata has some interesting sidelights to throw on Vaisali: Krana-Vasudeva's father's sister's son, Sisupala, King of Cedi (Rewa, Chattisgadh, and C. P.), abducted the Vaisali princess Bhadra, who was one of the wives of Vasudeva (Krsna's father), while she was on her way from Vaisali to Dvaraka, (Mahabharata : 2, 45, 1570). Krsna's cousin, Arjuna, son of another sister of his father, was assisted in the Bharata War by 'Vaisaleyah' Bhoginah', said to be 'Naga' chieftains of Naga clans (Mahabharata : 8, 87X', 4416); but bhoginah' might also be equivalent of 'rajanah'. (Probably the "Naga' princes were called Bhogins' or 'Bhojas' for wearing the Naga emblem-the cobra-bood mark, bhoga'-on their crowns, like Egyptian sovereigns ). Here too The geography of the Mahabharata knows of a Vaisali river, which was a branch or affluent of the Gandaki near Vaisali, (Mahabharata : 13, 25, 1730; cf. also Mahabharata : 1, 35, 1557 and 5, 103 Y, 3630). This river is said to be a sacred one, in 'Gaya' country (in Puranic geography, 'Gaya' and 'Utkala' stand for Bihar (N. and S.) and ChotaNagpur, with Garjat and Surguja States ), counted as a 'second Sarasvati, one of the 'sapta-Sarasvata' group of sacred rivers, a 'tirtha' for 'pitr'worship (as on the Phalgu at Gaya), and as having a shrine of Karavira, the Naga, at Karavira-pura on its banks. It is tempting to identify these place-Dames with Kolhua village, adjacent to Saraiya, on the east bank of Baya river (wrong for 'Gaya'), adjacent to Bakhra (Basarh-Vaisali), all within the ruins of Vaigali-Kolhua containing the Asokan pillar of Vaisali. Possibly Singhia,-the river port and factory of Dutch and British East India Company fame,-on the Gandaki, 12 miles north of Hajipur (Vaisali ruins being 18 miles from it). stands for 'Simbika' or the port of the Simbas, that is of the Licchavis (a synonym in history ); and it seems the term 'Simhika', with its variant 'Himsika', came to be used of 'pirate ships' in ancient India, because of the sway that Licchavi or Simba or Vaisalian (or Vaisravana) mercantile and armed fleet held over the Lower Ganges and the Bay of Bengal right up to Ceylon and other of the its variant of the swarned fleet he 1. Probably the same title 'Bhoja' used by Yadavas had the same origin. It is well known that the Yadavas of the south-west ruled over the Nagas and were, after Kra, overthrown by them. 2. Cf. Kautilya's Arthasatra.

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Lradition of the Vaisali Region 219 islands, in the Epic period. It is to be noted that Patali fort was founded in the sixth century B. C. by the Sisu-Nagas, to check these depredations of Vaisalian ships. One such 'Simbika', evidently of the Vaisalian fleet captured and utilized by the Iraivan, is said, in the Ramayana, to have intercepted 'Hanumant' on the high seas, while he was crossing over to Lanka (probably on board a Vanara' that is "Vanavar' ship). From the ethnological standpoint, it is interesting to note that Buddhistic literature knew of 'Vaoara' people in Vaisali. Hieun-Tsang saw a statue of a <Page #261
220 Homage to Vaisali Vanaras, Raksasas, and Vaisalians (as seen above). It seems possible that Rksa or Raksa are really the same ethnic names, having the meaning of leonine power and majesty and protective ability. The Kksas (along with Golangulas--cf. the Himalayan tribal name of 'Gorang' in Nepal) are said, in Epic-Puranic tradition, to have often protected the Kosalan or other Iksvaku families from the invasions of the Haihayas and others, and thus saved their kingdoms. They are also referred as holding sway over Magadha and Girivraja from time to time. There is a large body of 'Cero' tradition connected with old sites in the Vaisali region. Ceras were a 'Dravidian' people, whose modern counterpart are the Keralas (also called Ceras) of Malabar, amongst whom kings were called 'Vanavara's (Vanaras). In the ninth century B. C., in the time of Aitareya Brahmana, the Magadhas were neighbours of the Vangas and the Ceras; these Ceras would be the Vaisali Cera(o)s and the well known Chotanagpur Cera(o)s as well, rather than Malabaris cr Malayalis. This confirms the traditional connexion of Vaigali with the 'Mali's and their cognates, as detailed above. The Ramayana says that the languages of the Vanaras; Raksasas, and Kosalans were very similar and mutually intelligible. It seems, therefore, that the original language of the Vaisali region was akin to the Cera or Malayali language (of ancient times), before the adoption of Indo-Aryan dialects. The Ceras of Vaisali are said to have ruled, in the middle ages, over a 'Dosad's population, and the Dosads also occasionally rose to political power and founded ruling families in these regins, -as did also the 'barbers': as examples may be cited the local traditions re Jauri-dih or Bithauli 12 miles from Hajipur, Katra 18 miles from Muzaffarpur, or Parsauni in Sitamarhi sub-division, and Suhel-gadh on the Bagmati, 18 miles from Muzaffarpur. Even at the present day, the population of the Vaisali region is mainly 'Vaisya', and the region can be said to have been a 'Vis' region, so that the name of the city and the king or dynasty-Visala or Vaisali or Visala-is justified. Thus "abTrs' ("abhiras') form one-eighth of the 1. Something like the Janissaries of the Turks, or the Gurkha (Licchavi) guards of the Guptas (or even of modern Indian landlords). 2. ='Dasadi', "Dasadya', or 'Dasatya', i. e., derived from or belonging to the 'Dasa' or 'Dasyu'ethoic groups ?

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Tradition of the Vaisali Region 221 population and are closely followed by Koeris and Kurmis;' the Babhans, an agricultural community, come closest to the "abirs' in numbers; the *Dosads', over whom the 'Cheras' ruled, are third in order of poulation; the "Rajputs' come next, and probably represent the earlier "Cera (0)' rulling classes. "Brahmanas' proper, of the classical and medieval types, come after all of them. Regarding the 'Babbans' of the Vaisali region, the most ancient of the three legends, and historically the most probable, is the one referred to the times of the Bbarata War. At Jarasandba's Rajasuya sacrifices, that fascist king is alleged to have created, by a royal fiat, a new class of 'brabmana' priesthood and a new privileged order, to take the place of the earlier "brahmanas' who dissented from him and left his Court and realm. The descendants of these new (Magadhan) brabmanas were the Babbanas' (a Magadhi Praksta from of brahmana'). It is sometimes thought that the 'Babbans' are referred to in Asokan inscriptions; but it is better to see in Asok's 'bambhana'=brahmana a corroboration of the tradition that the new brahmanas of Magadha represent 'Babhans' accurately. . The ancient folk rituals of marriage of Tanks and Wells, and of Mango-trees with Banyan Trees, as they are still performed in the Vaisali former, the Asura susna is killed by a piercing weapon, as he drinks up all waters and tries to escape. In the latter, the marriage ceremoay is about the same in details as in the legend of the foundation of Pasali-grama in an early pre-Buddhistic Age (viz., the playful identification of the ruling pre-Aryan princess with a Mango-tree and her marriage with a tree as such). To conclude the sketch of the political history of Vaisali : After Pramati, it formed part of Kosala for some time. But with the decline of Kosalan power (due to partition of Rama's empire into eight parts among the children of the four brothers ), it may have passed into the possession of the dynasty of Mithila, where Rama's brother-in-law Bhanumant ruled. In the times of the Bharata War, as we have already seen, the Vaisali princes had separate political and matrimonial dynastic 1. Possibly these represent peoples originally cognate to the semi aboriginal tribes of Chattisgadh (South Kosala) now called *Kawar & Kurmt or Karma'; they prob. are ref. to in the epic-puranic tradn, as Kauverakas' (of Vaisali) and "Kirmiras' (a class of 'Raksa's) in the N. E. India.

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222 Homage to Vaisali relations with the Yadavas and the Pandavas; but, after the Bbarata War, the continued eclipse of Ayodhya and the revival of Mithila (after Kftaksana, who was contemporary with that war), under the Janaka' Ugra-Sena and at least three other 'Janaka's after him (Janadeva, Dharmadhvaja, and Ayasthuna),--which renaissance lasted for about twelve generations after the Great War, that is for about 250 years, c. 950 to 700 B. C.,-leaves no doubt that the Vaisali region became part of this Videha kingdom. It was in the time and mostly in the court of these later Janaka's that the famous sages of the Brahmanas, Aranyakas, and Upanisads flourished,-about sixty in number from the generation of Auddalaki-Svetaketu (conten porary with Ugra-Sena Janaka') to that of Satyakama-Jabala (contemporary with Ayastbuna Janaka'). To this group belong Yajnavalkya-Vajasaneya, founder of the Vajasaneya Vedic School, and his pupil 'Asuri's pupil, the Vasistha-Pancasikha, (son of the lady Kapila, .and hence shortly called 'Kapila'), the founder of the Sankhya system and a 'bhiksu' of the Buddhist Order (of the "Former Buddhas"); this Pancasikha converted the Janaka's Janadeva and Dharmadhvaja, to the Sankhya system of 'Moksa' (Nirvana). Therefore, "proto-Buddhism," side by side with Vedantism (Upanisadism), had already taken root in the Videha-Vaidall region between the ninth and the seventh century B.C. The later 'Janaka's, in their spiritual enthusiasm, often relinquished dynastic monarchical power, aod the last of them probably voluntarily disestablished' the monarchy of Mithila. The whole region, from the Middle Himalayas to Ganga, seems then to have broken up into a number of aristocratic republics, mostly belonging to some Iksvaku family or other, amongst whom of course were the Licchavis or Simhas of Vaisalia, cognate to the Sakyas, Koliyas, Moriyas, and Mallas,--all Iksvakus. This change to non-monarchical government occurred between 750 and 650 B. C. In Gautama Buddha's time (born 623 B. C.) Vaigali was 1. Cf. the details about "proto-Buddhist memorial architecture in Vaj. Sam. and other Yaj. Veda Samhitas and Brahmanas. 2. The same as Rksas or Raksas, 'r' becoming 'l' and 'ks' 'cch'in Prakst. It should be noted the Raksa has the same import as Ksatra, and Kksa as Simba : the Mauryan 'Lion Capital really is a Rksa or Licchavi or Simha emblem. Cf. Dilipa, ancestor of Rama, sees a vision of divinity in the form of a lion (Raghuvamsa). All 'Iksvakus', earlier or later, including Sakyas, Licchavis and Mauryas, used this emblem, as also the Horse.

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223 Tradition af the Vaisali Region already a well-established republic, the federal capital of a Republican Confederacy, including the whole of North Bihar. 1 Here we close our narrative of the hitherto overlooked historical traditions regarding the Vaigali region for the pre-Buddhistic ages. The traditions of the Buddhist and Jaina period, from about 700 B. C.onwards, are fairly well known. 3. From the various traditions collated above, it is clear how the Buddhist legends grew about early success of Buddhism amongst the Nagas, Yaksas, and Vanaras,-all peoples of Vaisili and neighbouring regions.

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THE CONSTITUTIONAL HISTORY OF VAISALI DR. A. S. ALTEKAR, M. A., LL. B., D. LITT. Banaras Hindu University The history of the city of Vaisali, the capital of the Licchavis, goes back to hoary antiquity. According to Puranas, northern Bihar was the seat of a dynasty founded by Nabhaga, a son of Manu. Where exactly was the seat of this dynasty, is not known. The city of Vaisali was founded when this dynasty had ruled for about 20 generations. Trnabindu, who was the 20th descendant of Nabhaga, had a son named Vigala from an apsara named Alambusa (Visbnu P. 41:39). When this prince ascended the throne, he is stated to have founded the city of Vaisali. The Vayupurana goes on to observe that owing to the traditions inherited from king Troabindu, all the kings of Vaisali were destined to become longlived, magnanimous, brave and religious (86-22). It is interesting to note that a number of localities, cities and peoples, who are later known to bave developed a republican form of government, are stated to have had a monarchical form of government in the Puranas. Such, for instance, is the case with the Madras, the Kurus, the Sibis and the Videhas. Here Puranas do not seem to be committing an anachronism; for Megasthenes also records the tradition to this effect when he states : "At last after many generations bad come and gone, the sovereignty, it is stated was dissolved, and a democratic government was set up in the cities' (Arrian. Chap. X).

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The Constitutional History of Vaisali 225 The change referred to by Megasthenes seems to have been a historical event. How it used to happen can also be inferred. In the Vedic age the states were small ones and had different types of constitution. In one type we are told that the administration was carried on in an Assembly of rajans (kings)"; the Satapatha Brahmana tells us that in such assemblies, he used to become a king whose kingship was assented to by others.2 The Assembly of kings' was the assembly of aristocratic leaders, and among them he became king or the head of the state, who was elevated to that position by the consent of the other members. When the headship of a person thus elected tended to become hereditary, kingship was the result; when this development was not permitted, the republic was the consequence. Changes from one form of the government to the other must have been not infrequent. According to the Pauranic traditions, the monarchical form of government continued to prevail at Vaisali for about 13 generations after the time of king Visala. Puranas continue the dynastic lists of other houses down to the beginning of the Bbarata war, but have nothing to say about the successors of Pramati, who was the last king of Vaisali, and who flourished about 30 generations before the Bharata war. This silence must be due to the establishment of a republican form of government at the city. The date of the Bharata war seems to be c. 1400 B. C.; the establishment of the Vaisali republic took place about 30 generations or 600 years before this event. We may approximately date this constitutional change in c. 2000 B. C. A word of explanation is necessary about the term republic. The word now denotes a state where sovereignty is vested in the entire body cf its citizens on the widest possible basis. It is however to be noted that such was not the case in the past. The term republic was used by the ancients to denote a state where the sovereign power was vested not in one single individual but in a group or college of persons, more or less numerous. Thus Sparta, Athens, Carthage, Rome, Venice, the United Netherlands and Poland have been described even by modern writers on constitutional history as republics, though sovereignty in these states was vested 1. Tet: a TFT: afwafaa (R. V., X. 9-7.) 2. yasmai vai rAjAno rAjyamanumanyante sa rAjA bhavati na sa yasmai na / Satapatha Brahmana (IX, 3-2-5)

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226 Homage to Vaisali in a small body of aristocracy; some of them like Poland bad a hereditary king at their bead. When thherefore we talk of Vaisali as a republic, we mean to indicate that the power was vested in a numerous class of persons; we do not necessarily mean that every adult member in the state had franchise. Such is not the case even in many of the modern republics like the United States of America or France. In the republics of ancient India, there used to be a Central Government at the capital and a number of towns and villages in the moffusil. The administration of the latter was carried on by local councils, in which all castes and professions were represented. There was perfect democracy in the sphere of local government. But in the Central Government the Ksatriyas alone had the determining voice. Most of the republics were noted for their military prowess; the Arthasastra values an alliance with a republic for its military value; and the republics of the Punjab offered the most stubborn resistance to Alexander. The republics of the Uttarakurus and the Uttara madras had the reputation of invincibility in the post-Vedic period. This fame was natural; for the Ksatriyas were the leaders and depositories of power in the republics. The Arthasastra of Kautilya notes that the Licchavis, the Vrijjikas, the Mallas etc., were rajasabdopa jivinah. This expression has given rise to a lot of controversy. But its real meaning seems to be that the members of the ruling assemblies of these states enjoyed the title of the king. According to Sabara, the term raja or king also denoted a Ksatriya and according to the Amarakosa II. 8.9.3 rajanyaka denoted a gana or republic of the Ksatriyas only. The Licchavi state was a republic, where though the local government was a concern of all the castes, the central government was an affair of the Ksatriyas only. There is ample evidence to show that such was the case with the Koliyas and the Sakyas, who were the neighbours of the Licchavis. The interesting account of the quarrel between the Sakyas and the Koliyas about the distribution of the waters of the Robini shows the same thing. The quarrel first arose between the labourers of these two states, and when they became excited, they started casting reflections on the high extraction of their ruling classes. This embittered the matters showing that the average citizen of these states had a high reverence for his rulers, who were sharply distinguished from the commoners. The Sakya and Koliya labourers report the incident to their rajas, who eventually decide to go on war. The commoners in the state had no voice in the final decision. They however carry it out.

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The Constitutional History of Vaisali 227 We can now take up the famous Jataka passage which describes the constitution of the Liccbavis. It runs as follows: tattha niccakAla rajjaM kAretvA vasaMtAnaM yeva rAjUnaM sattasahassAni sattasatAni satta ca rAjAno hoMti tattakA yeva uparAjAno tattakA senApatino tattakA bhaMDAgArikA / Jataka I, p. 504. This passage has given rise to a lot of controversy, and considerable ingen uity has been exercised in interpreting it. Its literal translation seems to be as follows : Of the kings who were permanently residing and ruling there (i. e. in Vaisali) the number was seven thousand, seven hundred and seven, The number of Upara jans was the same, as also the number of Senapatis and treasurers. Dr. Bhandarkar thought that the passage refers to a federation of 7707. i. e., a very large number of kings, each of whom maintained separate autonomy, wbile allowing the Sangha to exercise supreme powers with reference to other matters affecting the state (Carmichael Lectures, p. 1.5). Dr. Majumdar thought the number of kings was not to be taken literally ; it shows simply that the supreme assembly was very large. Each of its members had a full suite of officers required for the administration of a state (Corporate Life, pp. 93-4 1st edn). Dr. Ghoshal thinks that the statement is true as far as the number of 'kings' is concerned, but not so far as the numbers of viceroys, generals and treasurers are concerned. (IHQ, XX, pp. 334 ff). When however it is rembered how the term Rajan in some case denoted only a Ksatriya and that the sovereignty was vested in the Ksatriya class only in most of the republics, the interpretation of the passage will become an easier problem. The area between Gorakhpur and Darbhanga and the Himalayas and the Ganges was a land of republic in the days of the Buddha and tbere flourished the republics of the Bhaggas, the Bulis, the Koliyas, the the Sak yas, the Licchavis and the Videhas in this small territory. The Licchavi state was the biggest in this area, but its area does not appear to have been more than about 5,000 square miles. When the Aryans came and occupied this territory, it seems to have been divided into about 7700 Ksatriya families, who became something like the Zamindar families of the state. They were all Ksatriyas and were known as Rajans. The heads of these families were staying in the capital and they

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228 Homage to Vaisali bad their own managers in the moffusil who were known as their treasurers. If the Ksatriya householders were known as Rajans, their sons were naturally ealled Upara jans or Yuvarajas. Each member of the Ksatriya aristocarcy owed military service to the state and was probably the head of a small militia recruited from his Zamidari. When he was not able to lead this militia himself, he used to nominate a senapati or general to act for him. Thus paturally the Licchavi state possessed 7707, 'Kings', 7707 "Yuvarajas' or heir apparents, 7707 Senapatis' or generals and 7707 treasurers. The number may have been a real one once upon a time ; in course of time it must have become a conventional one. The actual number of the Rajas must have been very large ; if it was not 7707, it my have been at least its balf. The Yaudbeya republic was governed by a central assembly, whose membership was 5,000 according to the Greek historians (Maccrindle, Ancient India, p. 45). The Ksudrakas and the Malavas sent 150 of their leaders to negotiate peace with Alexander. The Assemblies of the republics were thus very large. We should not forget in this connection that the Assembly of the republic of Athens consisted of more than 42,000 members, every one of whom had a right to attend its session and vote on the proposals. In actual practice hardly 2,000 or 3,000 members cared to attend. The same was the case most probably in India also. Out of the 7,000, 5,000 members of the Assembly about 10 percent may have attended the meetings. The principle of representation was then unknown both in the east and the west, and so the right of every member to participate had to be conceded. Though every one of these 7,000 and odd Rajas had theoretically the same powers and rights, in actual practice, the voice of the elders prevailed. The Buddha had predicted that the Licchavi state could not succumb as long as the members of their assembly met in concord, and carried on their business in concord, as long as they enacted noting that was not already established, as long as they acted in accordance with the ancient institutions of Vaisali, as long as they honoured their elders and hearkned to their words (Dialogues of the Buddha. II, p. 80). This passage makes it clear that in the heyday of the Licchavi greatness, though the sovereignty was vested in a large number of persons in actual practice the real power was exercised by select respectable members of the Assembly 'whose proposals were usually assented to by the rest. Matters were not usually pressed to a voting. One of the important functions of the general assembly was to elect the executive of the state. We learn that the Mallas had an executive

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The Constitutional History of Vaisali 229 council of eight members; when they had formed a confederation with the Licchavis, the federal council consisted of 9 members from the Mallas and nine from the Licchavis. We may therefore take it that the executive of the Licchavis most probably consisted af about 8 to 10 persons. Each member must have been in charge of one of the departments of the state Ilke the Military, the Finance, the Foreign Affairs, the Revenue etc. The republics of the Ksudraks, the Malavas, and the Yaudheyas used to elect also their generals for each campaign. The same was the case with rhe republic of Rome for several decades. We may presume that the Licchavi General Assembly also must have done the same. The Sakya assembly is known to be discussing grave questions of foreign policy ; when the ultimatum was received from the King of Kosala it was discussed in the General Assembly. The Mahabharata however wards the republics that matters of foreign affairs, being rather delicate, should not be discussed in a general assembly. What practice was followed by the Licchavis we do not know. Before the rising wave of the Magadhan imperialism, the small republican states fell one by one. The Licchavi state was however the last to succumb. Its fall was brought about by the the dissensions sown among the Licchavi Rajas by the wily emperor of Magadha. We do not know anything further of the Licchavis for a long time. But history shows that the Licchavis again became a power after the decline of the Sungas and the Kanvas. The prestige, power and military strength of the revived Licchavi state was very considerable ; for the Guptas could attain the imperial position only by a matrimonial alliance with the Licchavis. Samudragupta never fails to describe himself as a Licchavidauhitra, i, e., born of a Licchavi princess : and on his father's coins. his Licchavi queen makes invariable appearance by her husband's side ; and on their reverse the legend 'Licchavayah,' 'the Licchavis' is always to be seen. What was the constitution of the Licchavis at this time? This is a difficult question to answer. The fact that on the reverse of the coins of Candragupta I, not the name of a Licchavi king but of the Licchavis appears in the plural, would show that the official form of government was still a republic. but the power seems to have gradually passed into a hereditary family. At this time among the Malava republic also, we notice the same phenomenon of the presidentship of the republic passing into a hereditary family; the members of this family

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230 Homage to Vaisali were however not called Rajas there. Among the Sanakanikas of central India the form of government was republic, but the head of the state bore the title of Raja and was probably a hereditary ruler. Since Kuma. radevi seems to have been the Licchavi princess, who was the heir to the Licchavi throne and the state, it appears that the beadship of the Liccbavi state bad by this time passed into a hereditary family. But since the Licchavi state is also indicated by the plural term Licchavayah on the coins of Candragupta I, the republican from of government proabably still continued, requiring the hereditary president to act according to the wishes of the Licchavi Assembly. The Licchavi state was amalgamated with the Gupta empire and Vaigali is known to have become the seat of a royal viceroy. What happened to the Licchavi state later on we do not know. On the dissolution of the Gupta empire the Licchavis do not seem to have risen again as an independent power, as they did after the dissolution of the Sunga and Kanva kingdoms.

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# SIA IERIU OOO.. THE LICCHAVIS OF VAISALI Dr. DINES CHANDRA SIRCAR, M. A., Ph. D. Calcutta University The old city of Vaigali has been identified with modern Basadh to the east of the Gandak in the Muzaffarpur District of Bihar. It has been called Vesali in Pali works and Visala in some passages of the Ramayana and the Puranas. The city is said to have received its name from king Visala who was a son of Iksvaku accordidg to the Ramayana, but a descendant of Nabbaga, the brother of Ikshvaku, according to the Puranas. Several successors of Visala are also mentioned in literature. If the above tradition is to be accepted, it may be assumed that the city of Vaisali was founded several centuries before the birth of Buddha Sakyamuni in the first half of the sixth century B. C. In the days of Buddha and Mahavira about the latter half of the sixth century B. C., we find Vaisali in the possession of a republican clan known as the Licchavis; but the cause of the transition from monarchy to republic is unknown. At this time, the Licchavis were a member of the Vtji (called Vajji in Pali) confederacy of eight clans Of the eight confederate clans, the Vrjis, Licchavis, Videhas and Jnatrrkas were the most important. Scholars have suggested that the remaining four clans were probably the Bhogas, Ugras, Iksvakus and Kurus. The city of Vaisali was not only the capital of the Licchavi clan, but also the metropolis of the entire confederacy. According to tradition, the powerful Vaisalians invaded Magadha (South Bibar ) in

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232 Homage to Vaisal: the days of Bimbisara, a contemporary of Buddha. But the tables were turned in the reign of Ajatasatru, son and successor of Bimbisara, who destroyed the Vajjin confederacy and annexed North Bibar to the expanding empire of Magadha. The next time we hear of the Licchavis we find them ruling in Nepal. Licchavi Kings are known to have ruled over parts or the whole of Nepal upto 879 A.D. when Raghavadeva conquered the country and founded the Nepalese era. But the date of the foundation of Licchavi power in Nepal cannot be determined with any amount of precision. The earlier inscriptions of the Nepalese Licchavis are dated in the years ranging between 386 and 535 of an unspecified era. Indraji refers the years to the Vikrama era of 58 B.C., Fleet to the Gupta era of 320 A.D. and Levi to an unknown era starting from 110 A.D. We are however in favour of referring them to the Saka era of 78 A.D. so that the dates in our opinion range between 464 and 613 A.D, But the Licchavis must have established themselves in Nepal long before the middle of the fifth century A. D., because the earliest inscription dated in the year 386 (=464 A. D.) not only refers to the Licchavi King Manadeva, but also to his three predecessors Dharmadeva, Sankaradeva and Vtsadeva who must have ruled for about a century. It is well known to students of history that Candragupta I ( c. 320-35 A. D.), the first imperial ruler of the Gupta dynasty of Magadha, married a Liccbavi princess named Kumaradevi and that the illustrious Samudragupta (c. 335-76 A. D.), the first Vikramaditya of Indian history, was an issue of this union. It is not impossible to suggest that Kumaradevi was the daughter of an early Licchavi King of Nepal. But certain Gupta coins bearing the figures and names of Candragupta I and Queen Kumaradevi on the obverse and the word "Licchavayah" (i. e., the Licchavis) in the plural on the reverse probably suggest that the Liccbavi relatives of the Guptas represented a republican clan holding away over some parts of Bibar. The importance given to the Licchavis in the epigraphic and numismatic records of the Guptas may further suggest that the imperial position of Candragupta I was largely due to his Licchavi marriage. In the seventh century A. D., the Chinese traveller Hiuen Tsang mentions Fie-she-li (Vaigali) which he distinguished from Fo-li-shi or the Vtji country. We have indicated above, in outlines, the importance of the Licchavis in the history of India. But the question is: who the Licchavis were. According to some scholars, the Licchavis were of Tebetan origin,

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The Licchavis of Vaisali 23 This inference is based on the connection of their judicial system and the disposal of their dead with certain libetan customs. Others reject the theory on the ground that we know little about the state of civilisation in Tibet during the early days of Buddhism. Another group of scholars hold that the Licchavis were originally Persiaus who came from the Persian city of Nisibi. This theory has been criticised by several writers, and there is really no evidence in support of it. A distinguished writer points to the unanimity of India tradition in representing the Licchavis as Ksaatriyas. His conclusion is that the Licchavis were indigenous Ksatriyas who were degraded to the position of Vratyas when they championed the cause of non-Brahmanical creeds like Buddhism and Jainism. In my humble opinion, the learned scholar's arguments in favour of the suggestion do not preclude the possibility of the Licchavis having originally been a non-Aryan tribe, with Mangolian affinity, that was later admitted into the Hindu fold. It is well known that the Indo-Gieeks (Yavapas) and the InduScythians (Sakas) were considered 'apiravasita' Sudras as early as the age of Patanjali's Mahabbasya. According to the Manusambita (X, 43-44) however the Paundrakas (people of North Bengal), Audras (people of the Orissa region; v. I. Codas=Colas), Dravidas (the Tamils), Kambojas Yavanas (Greeks), Sakas Paradas (Parthians), Pelbavas (the Pelhevis or Persians), Cinas, Kiratas, Daradas (of modern Kashmir) and the Khasas (modern Khakkas of Kashmir) were Ksatriyas who were gradually degraded to the position of the Vtsbalas (irreligious men or outcastes or Sudras) owing to the omission of sacred rites (or, prescribed duties). and to their neglect of Brahmanas. Elsewhere in the same work (X, 22), the Jallas, Mallas (neighbours of the Licchavis living about Kusinara and Pava). Licchavis, Natas (professional actors) Karanas (professional scribes), Khasas and Dravinas are described as the descendants of the Vratya Rajanyas, i. e., degraded Ksatriyas. It is very interesting to note that the Khasas and Dravidas are put in both the lists of Manu. It is, therefore, clear that the social position of the peoples indicated in the two passages is absolutely or almost the same. It is also to be noted that the Sakas and Yavanas are called 'elevateu' sudras by Patanjali and 'degraded' Ksatriyas by Manu and that the position indicated by the two auihorities is practically the same. Another important fact is that the first passage referred to above from Manu (X,43-44) mentions the peoples as 'Rsatriya-jatayah' i. e., castes (social groups dependent on birth) belonging to the Ksatriya Varna (social grade). I 30

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234 Homage to Vaisali seems quite clear from the above lists of degraded Ksatriyas las well as Manu's list of the degraded Brabmanas (X, 21) and Vaisyas (X, 23) and of the Varnasankaras (castes arising from an admixture of more than one Varna) that the scheme is arbitrary. Its chief object was to make a suitable place in the 'Indian' society based on the conventional and theoretical division into four social grades for all foreign, tribal (Aryan or non-Aryan) and professional groups associated with the social life of ancient India. The position in the scheme was no doubt dependent on rank demanded by the importance, culture and activities of the groups themselves. It is therefore natural that the groups whose activities resemble the conventional profession of the Ksatriya Varna, should be given a place near about the Ksatriyas in the scale. And such a tribe the Licchavis no doubt were. It is well known that the lodian society was originally divided into two social grades based on complexion-the whites and the blacks. The word 'complexion' was next applied to the four theoretical grades of the society, probably because the military and agriculturist classes lost partially the original Aryan complexion owing to admixture with the dark aboriginals. The real meaning of the word jati' it birth. Later it indicated a tribal group whose membership is necessarily dependent on birth. Numerous non-Aryan tribes become gradually Aryanised more or less, although they still retained their tribal customs regarding connubium and commensality. They were naturally indicated by the word "jati' which thus became gradually popular in the sense of any social group crystallized into a caste.

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On ambapAlI . DaoN0 vAsudevazaraNa agravAla ema0 e0, ela-ela0 bI0, pI-eca0 DI0, DI0 liTa0 vaizAlI kI ambapAlI gaNikA bauddha sAhitya meM vizeSa AkarSaNa rakhatI hai| apane anupama saundarya ke kAraNa vaha didiganta meM vikhyAta thii| usake mAMsapiNDAtmaka zarIra kI paricaryA prApta karane ke lie vaizAlI ke licchavi rAjakumAra sadA lAlAyita rahate the| janapadakalyANI ambapAlI ne jIvana kA jo mArga grahaNa kiyA thA, vaha mAMsa kI bhUkha ko tRSTha karane ke kAraNa cirantana satya se dUra thaa| usa mArga meM apane anupama saundarya kI vibhUti ko arpita karane para bhI ambapAlI kadAcit hI mRtyu ke sarvAbhibhAvI vinAza se apanI rakSA kara paatii| jisa mArga se cala kara aneka licchavi rAjakumAra kAla ke gAla meM vilIna ho gaye, vahI ambapAlI ke lie bhI niyata thaa| nikRSTa durgandhipUrNa mAMsa-lolupatA ke lie svarga kA sauramapUrNa vAyu nitAnta durlabha hai| andhakAra meM dIpaka bana kara prakAza phailAne vAlA jo cittasaMkalpa hai, vahI sacamuca mUlyavAn hai| jisake vicAratala ko isa prakAra kA saMkalpa eka bAra chU detA hai, vahI mRtyu se haTa kara amRta kI ora agrasara ho jAtA hai| vidhAtA ne jisa saundarya kI pratimA ko itanI sugharAI se gar3ha kara taiyAra kiyA thA, saubhAgya se usake uddhAra kA pavitra kSaNa bhI prApta ho gyaa| buddha rUpI pArasa ke sparza se ambapAlI kI tAmasI mUrti svarNa kI AbhA se jagamagA utthii| buddha ke samparka se usake jIvana kA pApa bhasmIbhUta ho gayA aura zraddhA ke saMcAra se usakA hRdaya zuddha bana gayA-nitAnta kalmaSahIna, saMyama aura pavitratA ke bhAvoM se yukta / rAjagRha se kuzInagara ko jAte hue buddha vaizAlI meM tthhre| unake Ane kA samAcAra jAna kara hRdaya kI agAdha zraddhA se bharI huI ambapAlI bhagavAna kI abhyarthanA ke lie pahale

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236 Homage to Vaisali phuNcii| apanI svAbhAvika saralatA se buddha ne usakA satkAra svIkAra kara use pratiSThA dii| isa vyavahAra ne ambapAlI ke jIvana kI gati ko ekadama naye mArga kI ora mor3a diyaa| cAMdI aura sone ke jagamagAte jhUThe Tukar3oM ke moha ko tyAga kara usakA mAnasa caitanya pahalI bAra kisI anamola tattva ko pAkara kRtakRtya huaa| apane sthAna ko pavitra banAne ke lie usane buddha ko apane yahA~ bhikSA ke lie Amantrita kiyaa| buddha ne usake hRdaya ke bhAva kA mUlya AMka kara apanI svIkRti dii| - usake bAda licchavigaNa ke abhimAnI pratinidhi bhI buddha kI abhyarthanA ke lie upasthita hue| parantu buddha ambapAlI kA Atithya svIkAra kara cuke the| usake hRdaya kI jaisI zraddhA vaizAlI ke una kSatriyoM meM na tho| unhoMne aneka upAyoM se-sAma, dAma aura paNDa bhaya se-ambapAlI ke mahAn atithi ko apane lie prApta karanA caahaa| kintu vaizAlakoM kI vaha priya gaNikA apane dRr3ha nizcaya se tila bhara bhI vicalita na huI / ambapAlI ke mana kI kAlimA naye vicAroM ke bhAvAveza se miTa cukI thI aura usakI dRSTi meM sAMsArika vastuoM ke mUlya ulaTa-palaTa gaye the| dasare dina usane atyanta bhakti aura Adara se bhagavAna baddha kA apane bhavya prAsAda meM svAgata kiyA aura roma-roma se apane Apako unake caraNoM meM samarpita kara diyaa| usake vyaktitva kA koI aMza bhI aba usake apane lie surakSita na baca gayA thaa| mautika jagat meM apane Apako pUrI taraha kho kara usane apane AdhyAtmika vyaktitva kI mahimA ko pUrI mAtrA meM pA liyA thaa| jaba vaha buddha ko mikSA karA cukI, taba usane apanA sundara udyAnaambapAlivana-unake caraNoM meM yajJa kI pUrNAhuti svarUpa arpita kara diyaa| usakA vaha sarvasvadakSiNa yajJa Aja bhI amara hai aura ambapAlI kA vaha Adarza bauddhasAhitya ke cune hue jIvana ko UMcA uThAne vAle dRSTAntoM meM hai| kisa prakAra bhAratIya prajAoM meM UMca-nIca evaM dharmiSTha-pApI ke bhedabhAva ko bhulA kara buddha ne apanA lokopakArI tantra sarvatra sabake lie phailAyA. ambapAlI kA dRSTAnta isakA jvalanta udAharaNa hai| vaizAlI kI usa janapadakalyANI nAgarikA ke lie Aja saba natamastaka haiN|

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SHIRAN bhagavAna mahAvIra : vaizAlI kI divya vibhUti ..baladeva upAdhyAya, ema0 e0, sAhityAcArya vaizAlI yugAntarakAriNI nagarI hai| isakI gaNanA bhArata kI hI pradhAna nagariyoM meM nahIM kI jA sakatI, pratyut saMsAra kI katipaya nagariyoM meM yaha pramukha hai-una nagariyoM meM, jahA~ se dharma kI divya jyoti ne dambha tathA kapaTa ke ghane kAle andhakAra ko dUra kara vizva ke prANiyoM ke sAmane maMgalamaya prabhAta kA udaya prastuta kiyA; jahA~ se paraspara vivAda karane vAle, kaNamAtra ke lie apane bandhujanoM ke priya prANa haraNa karane vAle kara mAnavoM ke sAmane pavitra bhrAtRbhAva kI zikSA dI gaI; jahA~ se 'ahiMsA paramo dharma:' kA mantra saMsAra ke kalyANa ke lie uccArita kiyA gyaa| pAzcAtya itihAsa una nagaroM kI gaurava-gAthA gAne meM tanika bhI zrAnta nahIM hotA, jinameM prANiyoM ke rakta kI dhArA pAnI ke samAna bahI aura jise vaha bhAgya pherane vAle yuddhoM kA raMgasthala batalAtA hai| parantu bhArata ke isa pavitra deza meM ve nagara hamAre hRdaya-paTa para apanA prabhAva jamAye hue haiM jinheM kisI dhArmika netA ne apane janma se pavitra banAyA tathA apane upadezoM kA lIlA nagara prastuta kiyaa| vaizAlI aisI nagariyoM meM anyatama hai| ise hI jainadharma ke saMzodhaka tathA pracAraka mahAvIra vardhamAna kI janmabhUmi hone kA vizeSa gaurava prApta hai| bauddhadharmAnuyAyiyoM ke hRdaya meM kapilavastu tathA rumminadeI ke nAma sunakara jo zraddhA aura Adara kA bhAva janmatA hai, jainamatAvalambiyoM ke hRdaya meM ThIka vahI bhAva vaizAlI tathA kuNDagrAma ke nAma sunane se utpanna hotA hai| vaizAlI ke itihAsa meM bar3e-bar3e parivartana hue| usane bar3I rAjanItika uthala-puthala dekhii| kabhI vahAM kI rAjasabhA meM mantriyoM kI pariSad juTatI thI; to kabhI vahA~ ke saMsthAgAra meM prajAvarga ke pratinidhi rAjyakArya ke saMcAlana ke lie juTate the| kabhI vaMzAnugata rAjA prajAoM para zAsana karatA thA, to kabhI bahumata se cunA gayA 'rAjA' nAmadhArI adhyakSa apane hI bhAiyoM para unhIM kI rAya se unhIM ke maMgala-sAdhana meM sacinta rahatA thaa| tAtparya yaha hai

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238 Homage to Vaisali ki prAcIna yuga meM vaizAlI meM rAjatantra kI pradhAnatA thii| vAlmIki rAmAyaNa meM varNita hai ki jaba rAma-lakSmaNa ke sAtha vizvAmitra ne yahAM padArpaNa kiyA thA, taba yahAM ke rAjA sumati ne unakA vizeSa satkAra kiyA thaa| jainasUtroM tathA bauddhapiTakoM meM vaizAlI prajAtantra kI krIr3AsthalI ke rUpa meM aMkita kI gaI hai| bhagavAn buddha ne apane aneka cAturmAsya yahIM bitAye the| isameM cAra pradhAna caitya the-pUrva meM udena, dakSiNa meM gotamaka, pazcima meM saptAmraka aura uttara meM bhuputrk| ambapAlI nAmaka gaNikA jo dhArmika zraddhA tathA vairAgya ke kAraNa bauddhadharma meM vizeSa prasiddha hai-ThIka usI prakAra, jisa prakAra vaiSNavadharma meM piMgalA-yahIM rahatI thii| usI kA Amravana buddha ke upadeza dene kA pradhAna sthAna thaa| buddha ke samaya licchavi logoM ko yahA~ prajAtantra ke rUpa meM hama zAsana karate pAte haiN| isase bahuta pahale hama yahA~ mahAvIra vardhamAna ko janmate, zikSA grahaNa karate tathA pravrajyA lete pAte haiN| vardhamAna ke samaya meM bhI yahA~ gaNatantra rAjya hI thaa| vaizAlI ke itihAsa meM koI mahAn parivartana avazya huA hogA jisase vaha vizAlA tathA mithilA donoM rAjyoM kI rAjadhAnI bana gaI tathA usakA zAsana rAjatantra se gaNatantra ho gyaa| isa parivartana ke kAraNoM kI chAnabIna karanA itihAsa-premiyoM kA kartavya hai| vaizAlI meM aneka vibhUtiyAM utpanna huii| parantu unameM sabase sundara vibhUti haibhagavAna mahAvIra jisakI prabhA Aja bhI bhArata ko camatkRta kara rahI hai| laukika vibhUtiyA~ bhUtalazAyinI bana gaI, parantu yaha divya vibhUti Aja bhI amara hai aura AnevAlI aneka zatAbdiyoM meM apanI zomA kA isI prakAra vistAra karatI rhegii| bauddhadharma se jainadharma bahuta purAnA hai| isakA saMsthApana mahArAja RSabhadeva ne kiyA thA, jainiyoM kI yahI mAnyatA hai / teIsaveM tIrthakara pArzvanAtha vastutaH aitihAsika puruSa haiN| ve mahAvIra se lagabhaga do sau varSa pahale hue the| ve kAzI ke rahane vAle the| mahAvIra ne unake dharma meM saMzodhana kara use navIna rUpa pradAna kiyaa| bhArata kA pratyeka prAnta jainadharma kI vibhUtiyoM se maNDita hai / aitihAsika loga pArzvanAtha ko jainadharma kA saMsthApaka mAnate haiM aura varSamAna mahAvIra ko saMzodhaka / mahAvIra gautamabuddha ke samasAmayika the; parantu buddha ke nirvANa se pahale hI unakA avasAna ho gayA thA / isa prakAra vaidika dharma se pRthakSoM ke saMsthApakoM meM mahAvIra vardhamAna hI prathama mAne jA sakate haiM aura inakI janmabhUmi hone se vaizAlI kI paryApta pratiSThA hai| vaizAlI kA bhaugolika varNana - vaizAlI tathA usake AsapAsa ke pradezoM kA prAmANika varNana jainasUtroM meM vizeSa rUpa se diyA huA hai| inakI vizada sUcanA bauddhagranthoM meM bhI upalabdha nahIM hotii| ina pradezoM kA saMkSipta varNana nIce diyA jAtA hai1. tasya putro mahAtejAH sampratyeSa purImimAm / AvasatyamarapratyaH sumati ma durjyH||16 sumatistu mahAtejA vizvAmitramupAgatam / zrutvA naravarazreSThaH pratyagacchanmahAyazAH ||19-baalkaanndd 47 srg| 2. draSTavya bodhanikAya-mahAparinimbANa-sutta(naM0 13)

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bhagavAna mahAvIra : vaizAlI kI divya vibhUti 239 vaizAlI ke pazcima gaNDakI nadI bahatI thii| yaha nagarI bar3I samRddhizAlinI thii| isakA bhaugolika vistAra bhI nyUna na thaa| gaNDakI ke pazcimI taTa para aneka grAma the jo vaizAlI ke 'zAkhAnagara' kahe jAte haiM / nimnalikhita grAmoM kA paricaya milatA hai (1) kuNDagrAma- isa nAma ke do grAma the / eka kA nAma 'brAhmaNakuNDagrAma yA kuNDapura' thA jisameM brAhmaNoM kI hI vizeSa rUpa se bastI thii| dUsare kA nAma 'kSatriyakuNDagrAma' yA jisameM kSatriyoM kA hI pradhAnatayA nivAsa thaa| inameM donoM kramazaH eka dUsare ke pUrva-pazcima meM the / the donoM pAsa hI paas| donoM ke bIca meM eka bar3A bagIcA thA jo 'bahusAla caitya' ke nAma se vikhyAta thaa| donoM nagaroM ke do-do khaNDa the| 'brAhmaNakuNDapura' kA dakSiNa bhAga 'brahmapurI' kahalAtA thA, kyoMki yahAM brAhmaNoM kA hI nivAsa thaa| dakSiNa 'brAhmaNakuNDapura' ke nAyaka RSamadatta nAmaka brAhmaNa the, jinakI bhAryA kA nAma 'devAnandA' thaa| ye donoM pAvanAtha ke dvArA sthApita jainadharma ke mAnane vAle gRhastha the| 'kSatriya-kuNDagrAma' ke bhI do vimAga the| isameM karIba pAMca sau ghara 'jAti' nAmaka kSatriyoM ke the, jo uttarI bhAga meM jAkara base hae the / uttara kSatriyakuNDapura ke nAyaka kA nAma siddhArtha thaa| ye kAzyapagoSIya jJAtikSatriya the tathA 'rAjA' kI upAdhi se maNDita the| vaizAlI ke tatkAlIna rAjA kA nAma thA ceTaka, jinakI bahana trizalA kA. vivAha siddhArtha se huA thaa| inhIM trizalA aura siddhArtha ke kaniSThaputra 'vardhamAna' the, jinakA janma isI grAma meM huA thaa| (2) karmArapAma-prAkRta 'kammAra' karmakAra kA apabhraMza hai| ataH karmAra kA artha hai majadUroM kA gAMva arthAt lohAroM kA gAMva / yaha gA~va bhI kuNDagrAma ke pAsa hI thaa| mahAvIra pravrajyA lekara pahalI rAta ko yahIM Thahare hue the| (3) kollAka saMniveza yaha sthAna pUrvanirdiSTa grAma ke samIpa hI thaa| karmAragrAma meM vihAra kara mahAvIra ne yahI pAraNA kI thI / upAsakadazAsUtra ke prathamAdhyayana meM isa sthAna kI sthiti kA spaSTa ullekha milatA hai| yaha nagara vANijyagrAma (jisakA varNana nIce hai) ke tathA usa bagIce ke bIca meM par3atA thaa| (4) vANijyanAmayaha jainasUtroM kA 'vANijyagrAma'-baniyoM kA gAMva hai / gaNDakI nadI ke dAhine kinAre para yaha bar3I bhArI vyApArI maNDI thii| aisA jAna par3atA hai yahA~ bar3e-bar3e dhanAugha mahAjanoM kI bastI thii| yahAM ke eka karor3apati kA nAma Ananda gAthApati thA jo mahAvIra ke bar3e bhakta sevaka the| Ajakala kI vaizAlI (mujaphpharapura jile kI basAr3hapaTTI) ke pAsa baniyA grAma hai| bahuta sambhava hai ki yaha gAMva 'vANijyagrAma' kA hI pratinidhi ho| bauddhagranthoM ke vizeSataH dIghanikAya ke anuzIlana se patA calatA hai ki buddha ke samaya meM vaizAlI bar3I samRddhizAlinI nagarI thii| usameM 7 hajAra 7 sau 77 mahaloM ke hone kA ullekha spaSTataH use vizAla tathA samRddha nagara batalA rahA hai / nagara ke bhItara ambapAlI nAmaka bar3I hI dhanADhapa aura guNavatI gaNikA rahatI thii| 6 yA 7 bar3e-bar3e caityoM ke nAma milate haiM

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240 Homage to Vaisaly jahA~ bhagavAn buddha ne apanA cAturmAsya bitaayaa| isake pAsa hI 'veNugrAma' kA ullekha milatA hai jahA~ buddha ne varSA meM nivAsa kiyA thaa| isa varNana se spaSTa hai ki vaizAlI bar3I nagarI thI jisake upanagara aneka the tathA usa samaya khUba prasiddha the / vaizAlI : mahAvIra kI janmabhUmi vaizAlI ko hamane mahAvIra vardhamAna kI janmabhUmi batalAyA hai, parantu Ajakala sarvasAdhAraNa jainiyoM kI mAnyatA hai ki vihAra meM kyUla sTezana se pazcima ATha kosa para sthita lacchu-Ar3a gA~va hI mahAvIra kI janmabhUmi hai, parantu sUtroM kI AlocanA se yaha mAnyatA nirmUla ThaharatI hai / isa viSaya meM paM0 kalyANavijayajI gaNI ne apane prAmANika grantha 'zramaNa bhagavAn mahAvIra" meM jo vicAra prakaTa kiye haiM, ve merI dRSTi meM nitAnta yuktiyukta haiM (1) pahalI bAta dhyAna dene yogya yaha hai ki sUtroM meM mahAvIra videha ke nivAsI mAne gaye haiN| kalpasUtra ne mahAvIra ko 'videhe videhadine videhajacce videhasUmAle' arthAt videha videhadatta videhajAtya videhasukumAra) likhA hai| ve 'vaizAlika bhI kahe gaye haiN| ataH inheM videha kI rAjadhAnI vaizAlI kA nivAsI mAnanA anucita nahIM hai| (2) 'kSatriyakuNDagrAma' ke rAjaputra jamAli ne 500 rAjaputroM ke sAtha jainadharma grahaNa kiyA thaa| isase yaha koI bar3A samRddha nagara pratIta hotA hai / mahAvIra kA prAyaH niyama sA thA ki jahAM koI dhanADhaya bhakta ho vahAM varSAvAsa krnaa| ata: isa 'kSatriyakuNDagrAma' kI prasiddhi tathA samRddhi ke anukUla mahAvIra kA varSAvAsa karanA nitAnta svAbhAvika hai, parantu yahA~ varSAvAsa kA bilakula ullekha nahIM miltaa| isakA kAraNa kyA ? ucita to yaha mAlUma par3atA hai ki yaha nagara vaizAlI ke pAsa thA / ataH vaizAlI meM varSAvAsa karate samaya unhoMne jo upadeza diyA thA usase kuNDagrAma ke nivAsiyoM ne lAbha utthaayaa| ata: yahA~ pRthak rUpa se varSAvAsa karane kA ullekha sUtra-pranyoM meM nahIM miltaa| (3) pravrajyA ke anantara mahAvIra ne jina sthAnoM para nivAsa kiyA, una sthAnoM kI bhaugolika sthiti para vicAra karane se spaSTa ho jAtA hai ki ve saba sthAna vaizAlI ke AsapAsa the| dIkSA lene ke dUsare dina mahAvIra ne kollAka saMniveza meM pAraNA kI thii| jainasUtroM ke AdhAra para kollAka saMniveza do haiM aura ve bhinna-bhinna sthAnoM para haiM-eka to vANijyagrAma ke pAsa aura dUsarA rAjagRha ke pAsa / aba yadi vartamAna janmasthAna ko hI ThIka mAnA jAya, to vahAM se kollAka saMniveza bahuta hI dUra par3atA hai jahA~ eka hI dina meM pahu~ca kara nivAsa karane kI ghaTanA yuktiyukta siddha nahIM ho sktii| rAjagRha vAlA sthAna cAlIsa mIla pazcima kI ora par3egA aura dUsarA sthAna isase bhI adhika dUra / ataH mahAvIra ko vaizAlI kA nivAsI mAnanA ThIka hai; kyoMki yahAM se kollAka saMniveza bahuta hI samIpa hai| 1. bhamaNa bhagavAn mahAvIra-zAstrasaMgraha-samiti, jAlaura, ke dvArA prakAzita, saM0 1998, "bhUmikA (mAravAr3a) pRSTha 25-28 /

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bhagavAn mahAvIra : vaizAlI kI divya vibhUti 241 (4) paM0 kalyANavijayajI ne jainasUtroM ke AdhAra para mahAvIra ke cAturmAsya ke bitAne ke sthAnoM kA bar3A hI sAMgopAMga varNana kiyA hai| mahAvIra ne prathama cAturmAsya asthika grAma meM bitAyA aura dUsarA rAjagRha meN| rAjagRha jAte ve 'zvetAmbikA' nagarI se hokara gaye aura tadanantara gaMgA ko pAra kara rAjagRha meM pahu~ce / bauddhagranthoM se patA calatA hai ki zvetAmbikA zrAvastI se kapilavastu kI tarapha jAte samaya rAste meM par3atI thii| yaha pradeza kozala ke pUrvottara meM aura videha ke pazcima meM par3atA thA aura vahAM se rAjagRha kI tarapha jAte samaya bIca meM gaMgA pAra karanI par3atI thI, yaha ina sthAnoM kI bhaugolika sthiti ke nirIkSaNa se pratIta hotA hai / Adhunika kSatriyakuNDapura jahA~ batalAyA jAtA hai, vahA~ se ye donoM bAteM ThIka nahIM utrtiiN| vahAM se zvetAmbikA nagarI na to rAste meM par3atI hai aura na rAjagRha jAte samaya rAste meM gaMgA ko pAra karane kA avasara aavegaa| ina saba pramANoM para dhyAna dene se pratIta hotA hai ki vaizAlI hI vardhamAna mahAvIra kI janmabhUmi thI, isameM kisI prakAra kA sandeha nahIM ho sktaa| mahAvIra kI mRtyu 'pAvApura' meM mAnI jAtI hai| bauddhagranthoM ke anuzIlana se jAna par3atA hai ki yaha sthAna jilA gorakhapura ke paDaraunA ke pAsa 'papa-ura' hI hai| saMgIti pariyAyasutta (dIghanikAya 33vA sutta) ke adhyayana se patA calatA hai ki yahA~ malla nAmaka gaNatantra kI rAjadhAnI thI jisake naye saMsthAgAra (saMThAgAra) meM buddha ne nivAsa kiyaa| yaha bhI patA calatA hai ki buddha ke Ane se pahale hI 'nigaMTha nAtaputta' kA dehAvasAna ho cukA thA aura unake bhaktoM tathA anuyAyiyoM meM matabheda bhI hone lagA thaa| bauddhagranthoM meM mahAvIra 'nigaMTha nAtaputta' ke nAma se vikhyAta hai| 'nAtaputta' to jJAtiputra hai / jJAti nAmaka kSatriyavaMza meM utpanna hone se yaha nAma pdd'aa| 'nigaMTha' nigrantha hai jo saMsAra kI pranthiyoM se mukta hone ke kAraNa kevala jJAna-sampanna vardhamAna kI usa samaya kI upAdhi pratIta hotA hai / jainadharma kI vipula unnati ke kAraNa ye hI vardhamAna mahAvIra haiM, jinakA janma kSatriyakuNDagrAma meM 599 I0 pU0 tathA tirodhAna 527 I0 pU0 pAvApura meM huaa| inakI jIvanaghaTanAeM nitAnta prasiddha haiN| pArzvanAtha ke dvArA jisa jainadharma kI vyavasthA pahale kI gaI thI usameM inhoMne saMzodhana kara use samayAnukUla banAyA / pAzvanAtha ne cAra mahAvratoM-ahiMsA, satya, asteya tathA aparigraha-ke vidhAna para jora diyA hai, para mahAvIra ne 'brahmacarya' ko bhI utanA hI Avazyaka tathA upAdeya batalA kara usakI bhI gaNanA mahAvratoM meM kI hai| pAzvanAtha vastradhAraNa karane ke pakSapAtI the, para mahAvIra ne nitAnta vairAgya kI sAdhanA ke lie yatiyoM ke vAste vastraparidhAna kA bahiSkAra kara nagnatva ko hI Adarza AcAra batalAyA hai / Ajakala ke zvetAmvara tathA dimambara sampradAyoM kA vibheda isa prakAra bahuta prAcIna kAla se calA AtA hai| ___mahAvIra ne vyakti ke lie jo sandeza prastuta kiyA hai vaha sadA manuSyoM ke hRdaya meM AzA tathA utsAha kA saMcAra karatA rhegaa| prANI apanA prabhu svayaM hai / use apane karmoM ke atirikta anya kisI bhI vyakti para Azraya lene kI AvazyakatA nahIM hai / jIva svAvalambI

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242 Homage to Vaisali hai| jIva svatantra hai / vaha ananta catuSTaya se sampanna rahatA hai| usameM ananta sAmadhyaM bharI huI hai| vaha isa sAmadhyaM ko nahIM jAnatA, isIlie vaha saMsAra meM nAnA klezoM ko bhoga rahA hai; parantu apane sacce svarUpa kA jJAna hote hI vaha klezamaya bandhanoM se mukti pA karake balI hokara vicarane lagatA hai| jagat ke kone-kone meM jIvoM kI sattA mAnanA, unheM kisI prakAra bhI hiMsA na pahuMcAnA, mAnava hI ananta sAmayaM kI pahacAna karanA Adi sundara zikSAeM hameM vaizAlI ke isa mahApuruSa ne dI hai| isa divya vibhUti kI yaha vANI sadA smaraNa rakhane yogya hai ki jaba taka vyAdhiyAM nahIM bar3hatIM, jaba taka indriyAM azakta nahIM hotI, taba taka dharma kA AcaraNa kara lenA cAhie, bAda meM kucha hone kA nahIM jarA jAva na pIDei, vAhI jAva na baDhai / jAvidiyA na hAyanti, tAva dharma samAyare // .. .... ... ... Tal SINO aliNTak Host:

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THE GLORIES OF BIHAR J. W. HOULTON, I. C. S. In Bibar we have especial opportunities for the study of history and archaeology at first hand, for Magadha is prominent in the ancient history of India, and particularly in that period which to my mind is the most fascinating of all, the Mauryan epoch. From the description of those who visited the capital of Asoka's empire, from other writings, and from the excavations financed by Sir Ratan Tata, we know more about that period than about the centuries which followed. We can conjure up in imagination the glories of Pasaliputra, with its royal palace and pillared halls, wide streets, and shops and restaurants, its lofty wooden ramparts, and its jetties on the Ganges and the Sone. For we may assume that when Pataliputra was selected as the successor to Rajgir, it was especially favoured by its location at the poict where at the time the Sone flowed into the Ganges. It was a period when the arts, especially architecture, sculpture and terra-cotta work, reached great heights. The Didarganj statue and a few other remains are enough to show how high was the artistic attainment of that period. We can only hope that future excavations in our province will reveal more such masterpieces and will teach us more of the manners and customs of the time. To recall the wealth of Bihar in historical associations, we have only to mention a few of the famous places in our province: Rajgir, Nalanda University, Bodha Gaya, a hundred other sites which are associated with Gautama Buddha; places which recall the founder of the Jain religion; still older cities, like Campapagar near Bhagalpur, and other sites famed in Hindu mythology.

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244 Homage to Vaisali In Nepal I wandered about the ancient city of Patana, which was perhaps visited by Gautama Buddha himself, and saw the stupas erected by Asoka at the four corners of that city and in the centre. I saw the village where Asuka's daughter lived, and I thought of the far-flung Mauryan Empire which stretched from the northern mountains of Nepal down to Southern India, and within whose confines the traveller could move unmolested along tree-lined roads, with rest houses every few miles, and when the whole country was at peace. That golden age did not last long. But some of the cities were still prosperous, and the great buildings were still standing, when Fa Hien travelled through the country 600 years after Asoka's death. In Pasaliputra he saw the lofty halls with their elaborate carving and inlaid sculpture-work, which made such a profound impression on the pious traveller. He could not believe that these marvels had been erected by human hands. At Vaisali he saw the double-galleried Vihara where Buddha dwelt, and the Vihara which the woman Ambapali built in his honour. Other writers for this volume will perhaps tell us of the glories of the city of Vaigali and the fame of the Licchavis. Such accounts will be read with great interest by many readers. I congratulate all those who are concerned in the publication of this volume dealing with that chapter of the storied past in which Vaigali and its people flourished.

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WEMA. SOME ASPECTS OF THE VAISALI ANTIQUITIES AT THE PATNA MUSEUM S. A. SHERE, M A. (LOND.), CURATOR, PATNA MUSEUM It is interesting to find that Bimbisara, the fifth king of the sisunaga dynasty (who greatly extended the kingdom of Magadha), strengthened his position by taking a consort from the influential Licchavi clan of Vaisali (Basadha, Muzaffarpur). Candragupta I of the Gupta dynasty also married a Licchavi lady. His queen who is mentioned as Mahadevi Kumaradevi, daughter of a Licchavi, has the first place in the genealogical lists. Gold coins of this king depict the actual ceremony of marriage, wherein the wedding ring is being offered. His son Samudragupta by the Licchavi lady in his Allahabad inscription introduces himself as "Licchavidaubitra", the son of the duaghter of the Licchavi and he is always described as such by his successors in their inscriptions. The importance of status of the Licchavi lady may be seen from her title Mabadev1 which looks like corresponding to Maharajadbiraja. The wives of Maharajas had the title Devi, while queens of paramount sovereigos i. e, Mabarajadbirajas were known to have the title Mabadevi. The marriage of Candragupta I with the Licchavi lady is further known by many of the coins of his son which were issued in the joint names of Candragupta, Kumaradevi and the Licchavis probably with a view to place on record the marriage of Candragupta and Kumaradevi and alliance with the poweful Licchavis. Such specimens of coins have on their obverse, "Candragupta standing to left wearing close-fitting boat, trousers and head-dress, ear-rings and armlets, holding in left and a crescent-topped standard bound with fillet, and with right hand offering an object, which on some coins is clearly a ring to Kumaradevi who stands on left to right wearing loose robe, ear-rings, necklace and armlets, and light fitting bead-dress both nimbate," and on the reverse we have "goddess Laksmi, nimbate, wearing long loose robe, seated facing on

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246 Homage to Vaisali lion couchant to right or left holding fillet in outstretched right hand and cornucopia in left arm; her feet rest on lotus; behind her on left are traces of the back of a throne on most specimens. The commemoration of the event appears to have had great significance and it is more than probable that Candragupta I must have derived much benefit from it. It may be a matter of conjecture if the Gupta Emperor had political considerations in issuing a gold coinage in names of himself and Licchavis jointly bearing the image of his Licchavi consort. Excavations were carried out at the site of the Liccbavi capital Vaisali (Basadh) by Dr. Bloch in the year 1903 and the work was continued by Dr. Spooner in 1912 who like Dr. Bloch brought to light a large number of terracotta figurines, pieces of pottery and inscribed seals, among which one clay seal is ascribed to the Mauryan Period. The number of vessels and potsherds unearthed at Vaisali is very large. They are mostly of the same type as recovered from Pataliputra and modern Patna. Overlaps of pottery types from one stratum to another enable us to suggest a continuous occupation of the place of excavation for many centuries. This theory holds good in the case of Vaisali as well where overlapping of pottery types is a common feature. There each stratum produced varieties of potsherds and vessels besides other minor antiquities. The vessels found at Vaisali are mostly red wares with red slip. Fragments having leaf design showing admixture of mica flakes and decorated with "rain drop" pattern are interesting specimens of this collection. The use of mica in earthen wares to impart lustrous surfacce may be common in those days as articles found in Pataliputra and Patna also show the same characteristic. Some of the fragments have been found to be ornamented and decorated in higb relief. There are specimens which are decorated with incised lines and geometrical design. There are also some yellow, green, brown, grey and black polished potsherds such as the beautiful fragment of glazed dish the upper surface of which shows pattern of radiating rays with border. its colour is yellow ground with green and brown lines having plain light yellow colour for the outer surface. There are fragments which have blue, black gale. Some of the grave wares have black slip and are highly polished. There are dishes which have a painted base and rim. Some of the types of pottery found in different strata may be briefly mentioned as follows: 1. Among the wares jar is very common. It has a light body with thin walls and do well designed neck. 2. Bottle necked jar in small sizes.

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Some Aspects of the Vaisali Antiquities at the Patna Museum 247 3. The commonest particular type of bowl is of small dimension with a flat base and inturned rim. 4. Cooking pans with small lug-cars on their rims. 5. Lamp with lip and high central projection, 6. Perforated lid with figure of peacock. 7. Dish having round bottom and broad flat edge and with circular projection in centre. 8. The commonest type of cup has flat base, gradually increasing upwards in various dimensions to an inturned rim. 9. Sorahi (vessel for water). . It is interesting to record that Dr. Bloch found over 700 clay sealings and something like 1100 seal impressions of approximately 120 varieties which were mostly of unbaked clay and went back to the Imperial Gupta Kings (4th and 5th centuries A. D.). The scripts on the seals are of the Gupta type, but the emblems on them have no Buddhist symbols. The most numerous of the seals refer to officials, guilds, corporations, temples, and private individuals. The seals exhibited at the Patna Museum will show from the grooves on their back that they were perhaps meant to be attached to letters or documents. A few of the interesting seals may be described thus : 1. The device is a fantail peacock, facing which is the emblem characteristic of the Mauryan dynasty and of the eastern mintage of Gupta coinage, The legend reads Vyaghravalasya, i.e., (the seal) of Vyaghravala, who is shown to have been a banker on the authority of a seal from this collection. 2. The device is a small lion, seated on a flat pedestal, facing. 3. The device is a small conventional Sankha, high in the field. 4. The device is very small modelled bull, standing to right. 5. The device is an unusually clear and perfect representation of a stupa, hemispherical in form, resting on a platform, surrounded by a three-barrel railing, with box-like receptacle or railing on the top. 6. The device is the representation of a lion standing, to right, over the prostrate form of some other animal, presumably a deer whose head bent back so as to be looking downwards. The forelegs of the lion are upon this figure, and his tail is swishing proudly in the air.

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248 Homage to Vaisali 7. The device is a ceptral figure of Laksmi standing on a low padestal, facing, with the two customary elephants above, pouring water over her from jars held in their trunks. 8. The device is a bull, facing and standing in the centre. There is a legend in a continuous circle around the edge: Professor Rapson and Professor Venis translate the legend thus :-(The seal) of the Great Queen Prabhudama, sister of the king of the Mahaksatrapa SvamiRudrasena, and daughter of the king of Mabaksatrapa Svam1-Rudrasimha. 9. The device is a tall standing figure, facing with the upper part of the body bent considerably to the left. The left hand is resting on the bip; the right is extended towards the right as in the Vara damudra. The figure is seemingly nude, but there are draperies floating to left and right. The mort curious feature of all is head-dress which she wears, like a single high horn with streamer floating to the left. 10. The device is a tall, well built male figure, nude, standing to left with graceful drapejies floating to either side. The left arm is resting on the hip; the right arm is extended towards the left. 11. The device is a very bold, heraldic lion, sejant, to left tail held high above the back. The animal rests on a square pedestal and bears a considerable resemblance to the big lion on the top of the Mauryan Column at Kolhua in the vicinity of Vaisali (Basadha). Among the minor antiquities recovered from Vaisali are beads, bangles, terracotta cylinders, potters, dabbers, spindlewborls, discs or moulds for stamping ornamental medallions, combs, iron axe-head, etc. The collection of beads is remarkable in its own way. Some of the very interesting pieces are as follows : 1. Bead of crystal, barrel shaped. 2. Opaque grey and highly polished also banded red with white spots and of bluish grey colour. 3. Opaque, pinkish white. 4. Agate, grey, barrel shaped. 5. Agate, wbite, brown and amber colour. 6. Translucent blue cube. 7. Translucent red, three sided. 8. Translucent yellowish white. 9. Green glass, barrel shaped. 10. Blue glass.

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Seal, oval 27" x 2". Central figure of Gaja Laksmi standing on a low pedestal; to her proper left concb; to her right uncertain object. Legend Vesalinamakundekumara (2) matyadbikarana (sya) 'of the Crown Prince's Minister at the Kunda called Vesali' (?). 6'6" deep. The clay sealing shows only one impression with a square area measuring 1.3/8" to a side. It contains twelve Aksharas and three very archaic symbols. The legend may be read as 'Vesali-anusamyanakatakare. Dr. Spooner interpreted it as (seal of the Vaisali Police at Takara (outpost). The date of the sealing may be assigned to the third century B. C. From 7' 3" deep. Oval 11 x 5/8. Device tall, draped figure, nimbate standing on pedestal, facing. Legend, Bindipikah. (Courtesy Curator Patna Museum)

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SOME VAISALI SEALS Oval area 1.1/8" x 5/8". Device bull standing on base facing, with a small sphere between the horns. Legend not clear. The obverse only with seal impression 7/8" X 5/8" oval device Sankba, legend Sarvvadasaya. The field is divided into two by a ribbon like band running horizontally a little below the true centre. Above this are five objects, some of which are difficult to define. From left to right they appear as (1) a tall vase with radiating rays (2) something that looks like a tall tree, (3) the central figure which has the outline of a tree with spreading base, (4) a battle axe to left surmounted by a trident, 5: a kalasa with rays. In the lower field b-low the dividing band. Legend : Aramikisvarasya.

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Some Aspects of the Vaisali Antiquities at the Patna Museum 249 11. Yellow with dotted bands round, and spotted with white. 12. Brown cylindrical, 13. Black, banded with wbite. 14. Reddish brown spotted with white. 15. Cornelian, red. 16. Amathyst barrel shaped, 17. White quartz, etc. Not only in Pasaliputra and modern Patna which are already known to scholars but also in Vaisali itself very interesting and varied specimens of terracotta male and female and animal figurines have been found. The Vaisalt figurines which give supplementary insight into the fashion of the day are remarkable specimens of the Sunga and post-Sunga periods. Some of them may be described thus : 1. Female figurine. Head ornaments and jewellery affixed. Breast chain pendapt to naval, covers high breasts. Wearing heavy earrings. This is more or less similar to a figure unearthead at Bulapdibagh. 2. Plaque with standing winged figure with a long and slim body. 3. Fragment of a very thin rectangular plaque from an excellent mould of two slim figures. Body in front view standing on the right foot, shown in profile. Long and transparent loin cloth may be seen around the legs of the figures. 4. Squatting pot-bellied male figuripe with knees wide apart and hands on thighs. Sex is exposed. 5. Round plaque with three pairs of wrestlers. 6. Head with a certain amount of Hellenistic modelling. Wide open eyes and lips opened. 7. Bust with nimbate head and flat heavy head dress. The left hand is held against the breast with a lotus flower on the shoulder and the right hand upholds a round object which looks like a fruit. Quite good many animal figurines and toys for children have also been unearthed. Some of them are as follows: 1. Head of bull with eyes and ringiets impressed. 2. Horse. Head caprisoned and trappings affixed. 32

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250 Homage to Vaisali 3. Fish having lines on fios. 4. Hind part of a squirrel. A similar specimen has been found in Patna. 5. Elephant. 6. Ram. 7. Bear. 8. Head of monkey! 9. Duck. 10. Tortoise, etc. 11. Ram, tricycle. Muzzle holed.

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VASALI, THE BIRTHPLACE OF LORD MAHAVIRA YOGENDRA MISHRA, M. A , SAHITYARATNA It is an irony to find that the Jains of modern times do not know correctly where Mahavira Vardhamana, their twenty-fourth Tirthankara, was born. Some of them regard Ksatriyakunda and Licchuar (or Licchavar) in the Monghyr district (near Lakkhisarai Junction) as Mahavira's birthplace; others, especially the Digambaras, regard Kundalapura, a village two miles from Nalanda, as the place where the great Jaina prophet was born. Evidently both the views are wrong and based on misconception and an incorrect reading of the Jain Scriptures. As a matter of fact, Mabavira was born at Kundagrama near Vaisali (Basadha in the Hajipur sub-division of Muzaffarpur district). Kundagrama is represented by Basukunda these days. Our arguments for regarding Basukunda and Vaisali as Mahavira's birthplace and discarding Licchuar-Ksatriyakunda or Kundalapura as such are as follows : 1. Mabavira is also known as Videba, Videhadatta, Videhasukumala and Vaisalika. This indicates that he was born not in Anga (near Lakkhisarai Junction in the Mongbyr district) or Magadha (near Nalanda), but in Videba and at Vaisali. All scholars agree that Vaigali, the ancient Liccbavi capital, is represented by Basadha. 2. Videha is north of the Ganges, while the modern Ksatriyakunda is south of the Ganges. Thus the so-called birthplace of Mabavira is not situated in Videha. 3. In the ancient Jain books Ksatriyakunda is shown near Vaisali. The modern so-called Ksatriyunda bas no Vaigali near it. 4. There is a nala near the present Ksatriyakunda; this cannot be the Gandak. The Gandak river flows near Vaisali even today.

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252 Homage to Vaisali 5. In the ancient Jain Scriptures there are no references to mountains when Ksatriyakunda is mentioned. Indeed, Kundagrama, as the name itself indicates, was a village. There are no mountai ns at or near Basukunda or Vaisali, whereas the so-called Ksatriyakunda of these days is situated on the mountain. Thus Basukunda near Vaigali seems to be the real birthplace of Mahavira, and not Licchuar or Ksatriyakunda or Kundalapura. 6. The people of Vaisali and the adjoining areas regard Basukunda as the birthplace of Mabavira. Thus tradition also supports our view. Below we propose to quote the views of eminent European and Indian scholars to show that they too regard Vaisall as the birthplace of Mabavira or that Basadha is identified with the ancient capital of the Licchavis to which clan Mahavira belonged. 1. In the Sacred Books of the East, Volumes 22 (Jaina Sutras, Part One) and 45 (Jaina Sutras, Part Two) are devoted to the Jaina sacred books. They have been translated into English by Hermann Jacobi, one of the greatest authorities on Jainism and Jaina Literature. In Vol. 22, pp. x-xiii (Introduction) he has discussed the birthplace and parentage of Lord Mahavira. There he says: "The Jainas, both Svetambaras and Digambaras, state that Mabavira was the son of King Siddhartha of Kundapura or Kundagrama. Kundagrama is called in the Acaranga Sutra a Sampivesa, a term which the commentator interprets as denoting a halting-place of caravans or processions. By combining occasional hints in the Bauddba and Jaina scriptures we can, with sufficient accuracy, point out where the birthplace of Mahavira was situated; for in the Mahavagga of the Buddhists we read that Buddha, while sojourning at Kotiggama, was visited by the courtezan Ambapali and the Licchavis of the neighbouring capital Vesali. From Kotiggama be went to where the Natikas (lived). There he lodged in the Natika Brick-hall. From there he went to Vesali, where he converted the general-in-chief (of the Licchavis), a lay-disciple of the Nirgranthas (or Jaipa monks). Now it is bigbly probable that the Kotiggama of the Buddhists is identical with the Kundaggama of the Jainas. Apart from the similarity of the names, the mentioning of the Natikas, apparently identical with the Jratnika Ksatriyas to whose clan Mahavira belonged, and of Siha, the Jaina, point to the same direction. Kundagrama, there. fore, was probably one of the suburbs of Vaisali, the capital of Videha. This conjecture is borne out by the name Vesalie, i. e., Vaigalika given to Mahavira in the Sutra-kritanga I, 3. Vaisalika apparently means a native

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Vaisali the Birthplace of Lord Mahavira 255 of Vaisali; and Mabavira could rightly be called that when Kundagrama was a suburb of Vaisali. Siddhartha's wife Trisala was sister to Cetaka, king of Vaisali. She is called Vaidehi or Videbadatta, because she belonged to the reigning line of Videha, (Thus Mabavira was connected by blood with the important republican chiefs of the time). Again, on the death of Mahavira the eighteen confederate kings (of Kasi and Kogala, the Licchavis and Mallakis,] instituted a festival to be held in memory of that event. We are enabled to understand why the Buddhists took no notice of Cetaka, as his influence was not very great, and besides, was used in the interest of their rivals. But the 'Jainas cherished the memory of the maternal uncle and patron of their prophet, to whose influence we must attribute the fact, that Vaisali used to be a stronghold of Jainism, while being looked upon by the Buddhists as a seminary of heresies and dissent." The same authority, writing about Mabavira in Encyclopaedia of Religion and Ethics, Vol. 7, p. 466 (s. v. Jainism), says : "He was a Ksatriya of the Joata clan and a native of Kundagrama, a suburb of the town Vaisali (the modern Basadha, some 27 miles north of Patna). Kundaggama and Vaniyaggama, both suburbs o: Vesali, have been identified by Hotrnle with the modern villages, Baniya and Basukunda." 2. Dr. A. F. Rudolf Hoernle, in whose masterly address delivered to the Asiatic Aociety of Bengal on the 2nd February, 1898 a convenient summary of the Jaina traditions with references to the original sources will be found, in his Translation of the Uvasa gadasao (Bibliotheca Indica Series) has clearly shown (pages 3-6) that modern Basadha is the birthplace of Lord Mabavira. He says: "Vaniyagama, Skr. Vanijyagrama; another name of the well-known city of Vesali (Skr. Vaisali), the capital of the Licchavi .country. In the Kalpa Sutra, $ 122, it is mentioned separately, but in close conjunction with Vesali. The fact is, that the city commonly called Vesali occupied a very extended area, which included with its circuit, besides Vesali proper (now Besaph), several other places. Among the latter were Vaniyagama and Kundagama or Kundagama or Kundapura. These still exist as villages under the names of Baniya and Basukunda. Hence the joint-city might be called, according to circumstances, by any of the names of its constituent parts....... Under the name of Kundagama, the city of Vesali is mentioned as the birthplace of Maba vira, who hence is sometimes called Vesalie or the 'man of Vesali'........... Mahavira's father, Siddhartha, was the

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254 Homage to Vaisali chief of the Naya-clan, resident in the Kollaga suburb of the city of Vesali or Kundagama." 3. Mrs. Sinclair Stevenson, M. A., Sc. D., in her famous book, The Heart of Jainism (pages 21-22), writes : "Some two thousand years ago in Besarh the same divisions existed as would be found today; and there in fact, the priestly (Brabman), the warrior (Ksatriya), and the commercial (Baniya) communities lived so separately that their quarters were sometimes spoken of as though they had been distinct villages, as Vaisali, Kundagrama, and Vanijyagrama, Strangely enough, it was not in their own but in the Ksatriya ward that the man was born who was to be the great hero of the Baniya, and who was to found amongst these commercial people a religion which, with all its limitations, yet made one of the most emphatic protests the world has ever known against accounting luxury, wealth, or comfort the main things in life. It seems almost paradoxical also that the warrior caste should produce the great apostle of non-killing. He was afterwards known from his exploits as Mabavira-the great hero-but his earliest name he derived from his birthplace, being known simply as Vaisaliya, 'the man of Vaisali' (the main ward of the town)." The same writer writes on p. 28 of that book : "It is only through the labours of European scholars like Jacobi, Hoernle and Bubler that Mahavira's bistorical existence has been proved. It seems strange that the Jainas should still be dependent on the labours of scholars of another faith and speech for all they know about their greatest hero !" ... 4. Dr. Vincent A. Smith, the famous historian, also believes that Vaisali was the birthplace of Lord Mabavira. In J. R. A. S., 1902 (on pages 282-3, 286-7) he writes : "According to Jain tradition, Vaisali consisted of three distinct portions, Vaisali proper, Kundagama, and Vaniyagama, besides the Kollaga suburb. Vaisali proper has been sufficiently identified as being represen. ted by Bisalgaph and an indeterminate portion of the other extensive ruins. The village of Baniya (with the adjacent Chak Ramdas) is almost certainly the representative of Vaniyagama. The lands of the village contain "extensive mounds", and some ten years ago two statues of Jain Tirthankaras, one seated, the other standing, were discovered about eight feet below the surface, and 500 yards west of the village. Vaniyagama was the residence of Mahavira, the great prophet of the Jains, and this discovery of Jain images strongly confirms the identification suggested by the name. ...... Kollaga is probably now represented by the village situated close to

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Vaisali the Birthplace of Lord Mahavira 255 the Monkey Tank called Kollua or Kolbua, on the eastern side of which a large mound exists. ***..Kundagama, the Brahmman section of Vaisali, may be represented by the bamlet called Basukunda." The same authority, writing in 1921 in Encyclopaedia of Religion and Ethics, Vol. 12, pp. 567-68 (s. v. Vaisali), says: "The ancient city of Vaisali was equally sacred to the Jains and the Buddhists long ago. It is now represented unquestionably by the village named Basarh situated in the Hajipur sub-division of the Muzaffarpur district. The identity of Vaisali with the group of remains associated with the village of Basaph is conclusively proved (i) by the survival of the ancient name with only slight modifications ; (ii) by geographical bearings taken from Patoa and other place; (iii) by topographical details as compared with the description recorded by Hiuen Tsiang, the Chinese pilgrim in the 7th cent.; and (iv) by the finding on the spot of sealings of letters inscribed with the name Vesali. Few places in India have stronger claims upon the veneration of both Jains and Buddhists. Vardhamana Mahavira, commonly spoken of as the founder of the Jain Church, belonged to a noble family of Vaisali, where he was born and spent all his earlier life. After he had entered upon the ascetic career, he is said to have resided in bis native town or the immediate neighbourhood for twelve rainy seasons. The Jain scriptures often mention Vaigali. The archaeologists have not sought for Jain remains on the site, and nothing in their reports would lead the reader to suppose that the Basarb area was the birthplace of Jainism, as it is knowa to the moderns." 5. Dr. Jarl Charpentier, Ph. D., University of Upsala, writes in the Cambridge History of India, Vol. I, p. 157 : "Just outside Vaisali lay the suburb Kundagrama-probably surviving in the modern village of Basukunda-and here lived a wealthy poble man Siddbartha, head of a certain warrior-clan called the Jaatrikas. This Siddhartha was the father of Vardhamana Mabavira." . 6. A Buddhist tradition quoted by Rockhill (Life of Buddha, p. 62) mentions the city of Vesali as consisting of three districts ;-"There were three districts in Vesali. In the first district were 7000 houses with golden towers, in the middle district were 14000 houses with silver towers,

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256 Homage to Vaisali and in the last district were 21000 houses with copper towers ; in these lived the upper, the middle, and the ower classes, according to their positions." These may very well have been Vesali proper, Kundapura and Vaniyagama, occupying respectively the south-eastern, north-eastern and western portions of the area of the total city. [Dr. Hoernle's Translation of Uvasagadasao, pp. 4, 6.] ** 7. Cunningham in his Archaeological Survey of India Reports, Vols. I and XVI and in bis Ancient Geography of India has identified Vaisali with Basadha in the Muzaffarpur district. 1. In his Archaeological Survey of India Reports Vol. XVI he throws some light on the Kutagara hall which may have something to do with Kundapgama, the birthplace of Mahavira. From the Divya Avadana it is known that on the bank of the Markatahrada stood the Kutagara hall, where Buddha addressed his disciples after having announced to Ananda his approaching Nirvana. A little north-west to the city of Vaisali Cunningham found the tank which now-a-days is called Rama-Kunda. The Chinese pilgrim Hiuen Tsiang has also described the tank and the nearby monuments. Cunningham noticed several eminences to the west and south of the tank which looked like heaps of rubbish from which bricks had been removed. Here was found a thick wall running from east to west, made of well-burnt bricks 151 by 91 by 2 inches. Judging from its thickness Cunninghan thinks that the wall must have formed part of some large building, and most probably of the Kulagara hallwhich is known to be situated on the bank of the Monkey Tank. If Kutagara hall has got to do anything with Kundaggama, it confirms the existence of Kundaggama as a suburb of Vaisali, 8. Dr. T. Bloch, in Archaeological Survey of India Annual Report for 1903-04 (pp. 81-122) gives an account of 'Excavations at Basalh.'. There on p. 82 he says : - "Mahavira, the last of the Jaina Tirthankaras, is called Vesalie, "a native of Vaisali" in the Jaina Scriptures and it is also related there that his birthplace, Kundagama, lay in Videba. Videba and Tirabhukti, however, are used almost synonymously by ancient authors. An identification of Vaisali with a place outside the borders of Tirhut, therefore, appears prima facie very unlikely, the more so when there is an ancient site in Tirhut [i.e., Basalb) which fulfils all the necessary requirements." 9. Dr. D. B. Spooner, in Archaeological Survey of India Annual Report for 1913-14 (pp. 98-185) thinks that for the identification of Vaisali with Basalh there is not inconsiderable body of evidence to support this (p. 98).

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Vaisali the Birthplace of Lord Mahavira 257 10. F. E. Pargiter in his Ancient Indian Historical Tradition gives an account of the dynastic history of pre-historic Vaisali which later turned to be the glorious capital of the ancient Licchavi republic. 11. Mr. L. S. S. O'Malley, I. C. S., in Muzaffarpur District Gazetteer, has accepted Basalh as the site of Vaisali, the ancient Liccbavi capital. 12. The Imperial Gazetteer of India (New Edn., Oxford, 1908) also bas accepted the identification of Vaisali with modern Basalh (Vol. 7 p. 94 and Vol. 24 pp. 294-95). 13. The writer in the Encyclopaedia Britannica, 14th edition, Vol. 12, p. 868 (London, 1929) says: "Vardhamana Mahavira, their (i. e., the Jaios') last leader, is identifiable on strong grounds with Nigantha Nata-putta (Nirgrantha of the Jnatrika clan) of the Buddhist Pitakas and Buddha's contemporary. Mahavira is said to have been a Ksatriya (like all the rest of the 24 Jins) of Vaisali, 27m. north of Patna." 14. The writers in Encyclopaedia of Religion and Ethics (e. g., Jacobi and V. A. Smith, both already quoted in this article) also hold that Mahavira belonged to Vaisali. Let us now consider the views of some important Indian scholars. 15. Dr. S. Radhakrishnan in his Indian Philosophy Vol. I says that Vardhamana was born at Vaisali about 599 B. C. and that the Nataputta of Pali Buddhist literatore is Vardhamapa. 16. Dr. Surendranath Dasgupta, in his A History of Indian Philosophy, Vol. I, p. 173 (Cambridge, 1922) says : "Mabavira, the last prophet of the Jains, was a Ksatriya of the jnata clan and a native of Vaisali (modern Basash), 27 miles north of Patna. He was the second son of Siddbartha and Trisala." 17. Dr. B. C. Law also holds that Mabavira belonged to Vaisali (See his Tribes in Ancient India, Vaisali and Mahavira in Jaina Antiquary, and numerous other articles). 18. Si Rahula Sankstyayana in his Darsana-Digdarsana, p. 492 (Allahabad, 1944) says that Vardharana Jnatnputra (=Nataputta), the founder of Jainism, was one of the teachers who flourished in the time of Buddha. He was born in the Jnats clan, a branch of the Licchavis,

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258 Homage to Vaisali at Vaisali (modern Basadha, 27 miles north of Patna), the capital of the ancient Vajji republic (Muzaffarpur District in Bihar). Further he says that Vardhamana's father was a member of the republican Senate (GanaSamstha). 19. Dr. V. S. Agrawala, in his Preface to a Hindi brochure entitled "Vaisall' (written by Sri Vijayendra Suri), says that Mabavira was born in the Ksatriya ward of Kundapura which may be identified wita the village Basukunda near Vaisali (in the Muzaffarpur district). 20. Prof. Baladeva Upadhyaya of Baparas Hindu University also believes that Mahavira was born at Ksatriya Kundagrama (Muzaffarpur district). He says that the popular Jaio belief of regarding Licchu-ar (near Kiul Station) as the birthplace of Mabavira is based on wrong notions and should be discarded at once. 21. Dr. G. P. Malalasekara in bis Dictionary of Pali Proper Names, Vol. II, p. 943 (London, 1938) accepts Basaph (Muzaffarpur District) as the ancient Vaisali and says (Vol. I., p. 61) that Mahavira belonged to the Nata (or Naya) clan of Vesali. Let us consider the views of some Jain scholars as well. 22 Mr. Chimanlal J. Shah, M. A., in his Jainism in North India 800 B. C.-A. D. 526, says (pp. 23-24): "Mabavira is believed to have been born of Trisala, near the town of Vaisali, nearly twenty-seven miles north of Patna. His father, Siddhartha, seems to have been a chieftain of Kundagrama village, and bis mother, Princess Trisala, was the sister of the chieftain of Vaisali, the capital of Videba, and was related also to Bimbisara, King of Magadba." 23. Pandita Kalyanavijaya Ji Gani, a famous Jain scholar, has written a life of Sramana Bhagavan Mahavira in which (Introduction, pp. xxv-xxviii) he shows that Mabavira was born at Kundagrama near Vaigali in Videha. 24. Sri Vijayendra Suri, another Jain scholar, has written a brochure in Hindi called "Vaisali,' wherein he gives strong arguments for accepting Kundagrama near Vaisali (Muzaffarpur district) as the real birthplace of the twenty-fourth Tirthankara. Now that Vaisali (or Kundagrama near it) is proved to be the birthplace of Mabavira, the Jain community owes a great duty to the birthplace of its prophet. Indeed there should be some shrine and also

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259 Vaisali the Birthplace of Lord Mahavira some Guest House for visitors. A good library of Jain literature and a Museum of Vaisali Antiquities should also be established. The Jain community should organise every year at Vaigali Sri Mabavira-JanmaKalyanaka-Puja on the thirteenth day of the bright fortnight of the month of Caitra which is the birthday of Lord Mahavira. The place must be brought into limelight and in this connection the Jain community should not forget its duty.

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jaina dRSTikoNa se vaizAlI vijayendra sUri, itihAsatattvamahodadhi bhaugolika sthiti prAcIna vaidika sAhitya meM videha kI rAjadhAnI mithilA batAI gaI hai| aura vRhadviSNupurANa meM videha kI sImA batAte hue likhA hai : videha ke pUrva meM kauzikI (Adhunika kozI), pazcima meM gaNDakI, dakSiNa meM gaMgA aura uttara meM himAlaya hai| pUrva se pazcima kI ora 24 yojana (lagabhaga 180 mIla) aura uttara se dakSiNa meM 16 yojana (lagabhaga 125 mIla) hai| isI prakAra vikrama saM0 12vIM zatAbdI ke jaina anya pravacanasAroddhAra tathA vikrama saM0 14vIM zatAbdI ke vividha tIrthakalpa meM videha janapada kI rAjadhAnI mithilA batAI hai / vividhatIrthakalpa meM hI videha janapada ko mAratavarSa ke pUrva deza meM batAyA hai tathA isakA pracalita nAma 'tirahuta' likhA hai| parantu ina donoM granthoM se bhI bahuta prAcIna grantha nirayAvaliyAoM meM videha kI rAjadhAnI vaizAlI batAI hai tathA vikrama saM0 12vIM zatAbdI meM nirmita triSaSTizalAkA puruSacaritam meM bhI videha kI rAjadhAnI vaizAlI hone kI puSTi kI gaI hai| aisA pratIta hotA hai ki bhinna-bhinna kAloM meM videha kI rAjadhAnI meM parivartana hotA rahA hai| vaidika sAhitya ke prasiddha janakoM kI rAjadhAnI mithilA rahI hogI aura bAda meM 1. zatapaya brAhmaNa prathamakANDa, 4 a0 1 A0; vahaviSNupurANa mithilaakhnndd| 2. pravacanasAroddhAra vRttisahita patra 446 / 3. vividhatIrthakalpa (sindhI granthamAlA) pRSTha 32 / 4. nirayAvaliyAo (e0 esa0 gopAnI aura gho0 je0 cokSI dvArA sampAdita), pRSTha 26 / 5. triSaSTizalAkA puruSacaritam patra 77, (parva 10, sarga 6) /

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jaina dRSTikoNa se vaizAlI 261 vahA~ se uTha kara vaizAlI meM rAjadhAnI bA gaI hogii|' eka hI kAla meM hone vAle licchaviyoM, buddha aura mahAvIra svAmI ke samaya meM videha kI rAjadhAnI vaizAlI hone kA sarvatra hI ullekha milatA hai / mahAvIra svAmI ke bhinna-bhinna nAmoM meM unake 1. videha, 2. vaidehadattA, 3. videhajAtya aura 4. videhasukumAra nAma jaina granthoM meM milate haiM, sAtha hI vesAliya ( baizAlika) nAma kA bhI ullekha milatA hai| ina nAmoM se yaha spaSTa rUpa se prakaTa hotA hai ki mahAvIra svAmI ke samaya videha janapada kI pramukha nagarI vaizAlI thI, usI janapada aura nagarI ke sAtha viziSTa sambandha hone ke kAraNa hI mahAvIra svAmI ko uparyukta nAma prApta hue the| mahAvIra svAmI ke kula cAturmAsoM meM se 19 cAturmAsa videha meM hue the-12 cAturmAsa vaizAlI meM, 6 mithilA meM aura 1 asthigAMva meM / ina cAturmAsoM se yaha bhI prakaTa hai ki mahAvIra svAmI . ke samaya mithilA nagara kI sattA to pI, para vaha pramukhatama magara na thaa| vaizAlI aura rAjA ceTaka Upara mahAvIra svAmI ke nAmoM meM vaidehadattA nAma kA lallekha kiyA gayA hai / yaha nAma unheM videhadattAputra hone ke kAraNa prAkSa huA thaa| videhadattA' unakI mAtA trizalA kA nAma thA / yaha nAma unakI mAtA ko isalie prAsa huA thA, kyoMki mAtA trizalA videha deza kI nagarI vaidyAlI ke gaNasattAka rAjA ceTaka kI bahina thii| yaha gharAnA videha nAma se prasiddha thaa| isI kAraNa mAtA trizalA ko videhadattA kahA gayA hai| nirayAvaliyAoM ke anusAra rAjA ceTaka vaizAlI kA adhipati thA aura use parAmarza dene ke lie nau malla gaNarAjA aura nau licchavi gaNarAjA rahA karate the / malla jAti kAzI meM rahatI thI aura licchavi kozala meM rahate the| ina donoM jAtiyoM kA eka sammilita gaNatantra rAjya thA jisakI rAjadhAnI vaizAlI thI aura isI gaNatantra kA adhyakSa athavA adhipati ceTaka thA / isa 1. hamAre isa kathana kI puSTi zrI jayacandra vidyAlaMkAra ne apanI 'bhAratIya itihAsa kI rUparekhA' meM aura bhI esa0 ena0 siMha ne 'vI hisTrI oNpha tirahuta' meM kI hai| 2. AcArAGgasUtra patra 389 / / 3. bhagavatosUtra saTIka bhAga 1, pRSTha 231; aura sUtrakRtAGgazolAGkAcAryakRta TIkA sahita adhyAya 2, udde03| 4. Adhunika 'hAyAgAMva' jo ki mujaphpharapura se 20 mIla pUrva meM bAgamatI nadI ke nikaTa hai| 5. AcArAGgasUtra patra 389 meM pATha isa prakAra hai : 'samaNassa NaM bhagavao mahAvIrassa ammA vAsiThussaguttA tIse gaM tanni nA0, taM0-tisalA havA videhavinna, i vA piyakAriNo ivA' / mAvazyakacUmi (pUrva bhAga) patra 245 meM pATha isa prakAra hai : 'bhagavato mAyA ceDagassa bhagiNI, bho (jA) yI ceDagassa dhuuyaa'| arthAt bhagavAn mahAvIra kI mAtA ceTaka kI bahina thI aura bhaujAI ceTaka kI putrI thii| 7. nirayAvaliyAmao pRSTha 27 /

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262 Homage to Vaisali rAjA ceTaka ke pArivArika itihAsa ke sambandha meM AvazyakacUrNi' meM isa prakAra varNana milatA hai : 'vaizAlI nagarI meM haihaya vaMza meM rAjA ceTaka kA janma huA thaa| isa rAjA ko bhinna-minna rAniyoM se sAta putriyAM huI thIM jinake nAma ye the : 1. prabhAvatI 2. padmAvatI 3. mRgAvatI 4.zivA 5. jyeSThA 6. sujyeSThA aura 7. cellnnaa|.......prbhaavtii vItimaya ke udAyana se, padmAvatI campA ke dadhivAhana se, mRgAvatI kauzAmbI ke zatAnIka se, zivA ujjayinI ke pracota se aura jyeSThA kuNDagrAma ke varSamAna svAmI ke bar3e bhAI nandivardhana se byAhI gaI thiiN| sujyeSThA aura cellaNA tabataka kumArI hI thiiN| uparyukta varNana mahAvIracaritra meM bhI jyoM-kA-tyoM milatA hai / isI anya ke anusAra bAda meM magadha ke rAjA zreNika (=bimbisAra) ne rAjA ceTaka se sujyeSThA se byAha karane kI prArthanA kI; parantu rAjA ceTaka ne uttara diyA : 'vAhika kula meM utpanna hokara haihayavaMza kI kanyA cAhatA hai !'3 isa prakAra sujyeSThA kA zreNika se vivAha karanA asvIkAra kara diyaa| taba zreNika ne sujyeSThA kI anumati se usake haraNa kI yojanA gar3hI, para bhAgyavaza vaha sujyeSThA se choTI kanyA cellaNA kA hI haraNa kara sakA aura usane uso se byAha kara liyaa| isa ghaTanA-cakra se yaha spaSTa ho jAtA hai ki rAjA ceTaka tathA usa samaya ke anya loga bhI vAhIka kula ke isa rAjagharAne ko ghRNA kI dRSTi se dekhate the / vastutaH bAta yaha thI ki magadha kA rAjagharAnA vahAM kA nahIM thA, apitu paMjAba se magadha kI ora AyA thA / isa kula ke sambandha meM yaha prasiddhi thI ki yaha vaMza vahi aura hIka nAma ke duSTAtmAoM kA vaMza hai| isalie anya loga isa vaMza se ghRNA karate the| 1. pATha isa prakAra hai : eto ya besAlIe nagarIe ceDamao rAyA hehaya kulasaMbhUto / tassa devINaM aNNabhaNNANaM satta dhuutaao| prabhAvatI, paumAvatI, migAvatI, sivA, sujeThA, celaNatti / so ceDamao sAvao paravivAha karaNassa paccakkhAtaM / dhUtAbo ga deti kassatti / tAo, yAti missagAo rAyaM ApucchittA aNNesi icchitakAgaM sarisagANaM deti / pabhAvatI vItibhae uddAyaNassa viNNA, paramAvatI caMpAe bahivAhaNassa, migAvatI kosaMbIe satANiyassa, sivA ujjeNIe pajjotassa, aThThA kaMDaggAme babamANasAmiNo jeThussa nanvivaDaNasya diNNA / sujeThA celeNA ya do kaNNagAmo bati |-aavshykcuurnni (uttarabhAga) patra 164 / 2. zrIhemacannAcArya vicita triSaSTizalAkA puzvacaritra, parSa 10, sarga 6, zloka 184-193 / 3. mUlapATha isa prakAra hai: 'bAhIkalajo vAcchan kanyA haihayavaMzavAm !' tri.za. pu00 parva 10, sarga 6, zloka 226 / 4. mahAbhArata karNaparva meM isa vaMza ke sambandha meM likhA hai: bahizca nAma hokazca vipAzAyAM pishaacko| tayorapatyaM vAhIkAH naiSA sRSTiH prabApateH // .

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jaina dRSTikoNa se vaizAlI 263 rAjA ceTaka aura kUNika - bhAgya kI viDambanA hI kahanI cAhie ki rAjA ceTaka kI adhyakSatA meM jisa vaizAlI gaNatantra kA vikAsa huA thA aura jisane isa kAla meM apane saMgaThana aura nyAyapriyatA ke lie itanI prasiddhi prApta kI thI, usakA nAca bellaNA ke putra aura ceTaka ke dauhitra tathA magaSa ke adhipati rAjA kUNika (ajAtazatru) vAhIka dvArA huaa| isakI kathA nirayAvaliyAo' aura triSaSTizalAkA puruSacaritra meM isa prakAra dI hai : . zreNika ne apane jIvanakAla meM cellaNA ke putra aura kUNika ke choTe bhAI vehalla' ko seyaNaga hAthI aura aTTArasavaMka hAra diye the jinheM kRNika kI patnI ne prApta karane kI icchA prakaTa kii| kUNika ne ina donoM vastuoM ko vehalla se maaNgaa| vehalla ne unheM isa zarta para denA svIkAra kiyA ki kUNika use apanA AdhA rAjya de de| para kUNika ne usakI bAta para dhyAna na dekara apanI mAMga ko punaH punaH dohraayaa| vehalla yaha soca kara ki yadi maiM ye vastue~ kUNika ko nahIM dUMgA to mAra diyA jAUMgA, campA se bhAga kara apane nAnA rAjA ceTaka ke Azraya meM calA gyaa| kUNika ne apane dUta ko bheja kara hAthI, hAra aura vehalla ko ceTaka se vApisa maaNgaa| ceTaka ne uttara diyA ki 'kUNika mI rAjA zreNika kA putra aura cellaNA se utpanna hai, ataeva merA dauhitra hai; evaM vehalla bhI rAjA zreNika kA putra aura cellaNA se utpanna hai, ataeva merA dauhitra hai| rAjA zreNika ne apane jIvanakAla meM vehalla ko hAthI aura hAra diye the| yadi kRNika vehalla ko AdhA rAjya denA svIkAra kare to maiM hAthI, hAra aura vehalla ko lauTA duuNgaa|' parantu kuNika ne ise asvIkAra karake yuddha-ghoSaNA kI sUcanA dI aura vaizAlI para AkramaNa kara diyaa| rAjA ceTaka ne bhI navamalli aura navalicchavi gaNarAjAoM ko sammati se usa AkramaNa kA pratirodha kiyA, para durbhAgya se isa yuddha meM rAjA ceTaka kI hAra huI aura isa hAra se duHkhI hokara vaha eka kueM meM kUda pdd'aa| gaNatantra ke patana kA kAraNa bauddha sAhitya kI anuzrutiyoM ke anusAra to kuNika (=ajAtazatru) ne isa gaNatantra meM phUTa DAla kara isa gaNatantra ko naSTa kiyA thaa| para jainasAhitya isa sambandha meM cupa hai| jainasAhitya ke anusAra vaizAlI ke isa gaNatantra ko samApta karane meM kUNika kI sAmrAjyavAdI pravRtti pramukha kAraNa thii| bauddhasAhitya meM jahA~ kUNika ne isa gaNatantra ko naSTa karane ke lie buddha se parAmarza mAMgA hai usa prakaraNa se yaha spaSTa ho jAtA hai ki baizAlI eka saMgaThita aura zaktisampanna pradeza thA / ise jAnate hue aura gaNatantra ke adhyakSa rAjA ceTaka se rakta-sambandha hote hue bhI kUNika ne vaizAlI ko naSTa karane kA jo saMkalpa kiyA thA, usase pratIta hotA 1. nirayAvaliyAmao, pRSTha 26-28 / 2. tri0 za0 pu010 parva 10, sarga 12 / 3. tri0 za0 pu. 10 meM halla aura vehalla do bhAiloM ke nAma kA ullekha hai|

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264 Homage to Vaisali hai ki donoM pradezoM ke rAjagharAnoM tathA uccavargoM meM eka dUsare ke prati atyanta dveSa tathA tIna ghRNA thii| rAjA ceTaka ne rAjA zreNika ko apanI kanyA dene se asvIkAra karate hue bina vAkyoM kA prayoga kiyA hai, usase hamAre upayukta anumAna kI puSTi hotI hai / vaizAlI ke loga apane ko ucca kula kA samajhate the aura magadha ke rAjakula ko hIna kula kaa| svabhAvataH isa vicAra-dhArA kI pratikriyA ho sakatI hai| kUNika ke mana meM yaha vicAra bhI ho sakatA hai ki rAjA ceTaka dvArA kiye gaye apane kula ke apamAna kA pratIkAra kare / ... jainagranthoM aura bauddhagranthoM meM tatkAlIna vaizAlI gaNatantra kA varNana karate hue use atyanta samRddha aura dhana-vaibhavasampanna batAyA hai, isa kAraNa bhI kUNika kI gRdhra-dRSTi baMdhAlI para dii| . bauddha sAhitya dvArA pratipAdita kUNika kI rAjanItika yojanaoM aura sainika sajjAoM se bhI upayukta anumAnoM kI puSTi hotI hai| jina yojanAoM ko kRNika bahuta dera se taiyAra kara rahA thA, unakA tAtkAlika kAraNa behalla aura halla dvArA bhAga kara ceTaka kI zaraNa meM jAnA batAyA gyaa| isa prakAra isa gaNatantra ke naSTa hone meM mukhyatayA tIna kAraNa the-prathama to kUNika kI sAmrAjyavAdI pravRtti aura deza-vistAra kI icchA, dUsarA donoM rAjavaMzoM meM paraspara dveSa aura ghRNA tathA tIsarA vaizAlI gaNatantra kA vaibhava / saMkSepa meM janadRSTikoNa se videha janapada kI rAjadhAnI vaizAlI thii| yaha mahAvIra svAmI ke samaya eka gaNatantra rAjya thA aura isakA adhyakSa rAjA ceTaka thaa| rAjA ceTaka mahAvIra svAmI kA mAmA thaa| mahAvIra svAmI-jo ki 24veM tIrthakara mAne jAte haiM-bhI isI vaizAlI nagara ke nikaTastha kSatriyakuNDa (Adhunika bAsukuNDa) meM utpanna hue the / ve 30 varSa kI Ayu taka vaizAlI meM hI rahe / dIkSA lene ke bAda unhone 12 cAturmAsa vaizAlI meM kiye / 1. tri0 sa0 pu0 ca0 parva 10, sarga 6, zloka 184 / .. 2. mahAparinimbANasutta 1. 1 / VARAN BASIRSS

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saMskRta-mahAkAvyoM aura purANoM meM vaizAlI pro0 jagannAtharAya zarmA, ema0 e0 'vaizAlI' yA 'vizAlA' eka prAcIna nagarI hai| purANoM meM isake vizAla, vidyAlA tathA vaizAlI ye tIna nAma diye gaye haiN| isakI prAcInatA nirvivAda hai| pATaliputra nagara se to yaha avazya hI prAcIna hai| jahA~ vAlmIkIya rAmAyaNa meM vizAlA ke nAma se isakA aura isake saMsthApaka tathA usake vaMzajoM kA vaMzAvalI-varNana milatA hai, vahA~ pATaliputra nagara kI carcA bhI nahIM hai| isase spaSTa siddha hai ki yadi pATaliputra nagara gaMgA ke dakSiNa kUla para usa samaya taka banA hotA to rAmacandra usake sambandha meM bhI vizvAmitra se prazna avazya karate / bhagavAn rAmacandra ke samaya se lagabhaga 8-10 pIr3hI pUrva vizAlA nagarI kA nirmANa ho cukA thaa| yaha bhAgavatapurANa aura vAlmIkIya rAmAyaNa donoM hI ke AdhAra para siddha hai / pATaliputra nagara kA nirmANa ajAtazatru ke samaya meM huA thA, yaha bAta prasiddha hai| ajAtazatru buddhadeva kA samakAlIna thA; ataH pATaliputra nagara kA nirmANa kevala DhAI hajAra varSa pUrva huA thaa| kintu vizAlA kI prAcInatA kA patA lagAnA kaThina hai| usake sambandha meM hama sirpha yahI kaha sakate haiM ki usakA nirmANa Adhunika aitihAsikoM kI dRSTi se prAgaitihAsika-kAla meM bhagavAna rAmacandra se bhI ATha-dasa pIr3hI pUrva huA thaa| usakI prAcInatA kI gaNanA varSoM meM na kara yugoM meM hI karanA ucita hogaa| vaizAlI kI carcA vAlmIkIya rAmAyaNa ke AdikANDa ke 45veM, 46veM jora 47vaM sargoM meM kI gaI hai| 45 sagaM meM yaha kahA gayA hai ki isI sthAna para devoM aura dAnavoM me samudramanthana kI mantraNA kI thii| 46veM sarga meM diti kI usa tapasyA kA varNana hai jo usane indra ko mAranevAle putra kI utpatti ke lie kI thii| usI sarga ke anta meM tathA 47veM sarga ke prArambha meM indra ke prayatna se diti kI tapasyA kA viphala honA varNita hai / isake pazcAta 47veM sarga ke anta meM vizAlA ke nirmANa kA itihAsa nimnalikhita DhaMga se diyA gayA hai 34

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266 Homage to Vaisali ikSvAku kI rAnI alambuSA ke eka parama dhArmika putra huA, jisakA nAma thA vizAla / usI ne isa sthAna meM vizAlApurI bnvaaii|.... isake anantara vizAla se lekara rAmapala ke samakAlIna aura unakA Atithya karanevAle vidyAlA-nareza sumati taka kI vaMzAvalI gaI hai| vaha isa prakAra hai (1) vidyAla, (2) hemacandra, (3) rupandra, (3) dhUmAla, (5) sRJjaya, (6) sahadeva, (7) kuzAzva, (8) somadatta, (9) kAkutstha aura (10) sumati / vidyAla-parezoM ke sambandha meM maharSi vizvAmitra ne yaha kahA hai ki ye saba ikvAku kI kRpA se dIrghAyu, mahAtmA, vIryazAlI aura dhArmika hue| kevala cAra purANoM meM vaizAlI yA vidyAlA kI parcA pAI jAtI hai| ye haiM-vArAha, nAradIya, mArkaNDeya aura zrImadbhAgavata / vArAha purANa ke sAtaveM adhyAya meM vizAla rAjA ke gayA meM piNDadAna karane se unake pitaroM kI mukti kahI gaI hai| usI purANa meM 48veM adhyAya meM bhI eka vizAla rAjA kA ullekha hai, para ke kAzI nareza the, vaizAlI nareza nahIM / nAradIya purANa ke uttara khaNDa ke 44veM adhyAya meM bhI vizAlAnareza vidyAsa kI carcA kI gaI hai aura yaha kahA gayA hai ki ve tretA yuga meM the| putrahIna hone ke kAraNa putra prApti ke lie unhoMne purohitoM kI rAya se gayA meM piNDadAna kiyA aura apane pitA, pitAmaha tathA prapitAmaha kA naraka se uddhAra kiyA; kintu vahA~ vizAla ke pitA kA nAma 'sita' batalAyA gayA hai / sambhava hai ikSvAku kA dUsarA nAma 'sita' rahA ho| mArkaNDeya purANa meM sUryavaMza-varNana ke prasaMga meM vizAla rAjA kA nAma AyA hai| vahA~ avIkSita aura vaizAlinI kI kathA dI gaI hai aura yaha kahA gayA hai ki vaizAlinI vizAlAnareza vizAla kI kanyA thii| kintu zrImadbhAgavata ke anusAra avIkSita vizAla se 11 pIr3hI pahale thaa| vizAla ne hI vaizAlI basAI / taba phira avIkSita kA vivAha vaizAlInareza kI kanyA se kaise huA ? ataH vaizAlinI kI kathA kalpita-sI pratIta hotI hai| mArkaNDeya purANa aura zrImadbhAgavata kI vaMzAvaliyAM bahuta-kucha eka-sI haiN| antara kevala itanA hI hai ki zrImadbhAgavata meM rAjAoM kA kevala nAmollekha mAtra hai| kintu mArkaNDeya purANa meM unameM se prasiddha rAjAoM kA caritra vistAra se vaNita hai| zrImadbhAgavata ke navama skandha ke prathama adhyAya meM sUryavaMza kA varNana diyA huA hai| isake anusAra vaivasvatamanu aura usakI patnI zraddhA ke dasa putra hue| inake nAma haiM-ikSvAku, 1. ikbAkostu naravyAghra putraH paramadhArmikaH / alaMbuSAyAmutpanno vizAla iti vizrutaH / tena cAsIviha sthAne vizAleti purI kRtA // 11-02 // (sarga 47; vA0 rAmAyaNa maavikaanndd)| 2. ikbAkostu prasAdena sarve vaizAlikA nRpAH / ___borghAyuSo mahAtmAno vIryavantaH suSAmikAH // (vA0 rAmAyaNa, sarga 47, zloka 18) 3. dekhie-bArAhapurANa, adhyAya 7, zlo0 13-14 /

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267 saMskRta-mahAkAvyoM aura purANoM meM vaizalI nRga, tharyAti, diTa, dhRSTa, varUpaka, nariSyanta, pRSadhra, nabhaga aura kavi / bhAgavata purANa ke anusAra vizAla ikvAku kA putra nahIM thA, varan usake bhAI diSTa ke vaMza meM utpanna huA thaa| usakI mAtA kA nAma ukta purANa ke anusAra bhI alambuSA hI thA / zrImadbhAgavata ke anusAra vidyAla ke pUrvajoM aura vaMzajoM kI sUcI yoM hai (1) diSTa, (2) malandana, (3) vatsaprIti, (4) prAMzu, (5) pramati, (6) khanitra, (7) cAkSuSa, (8) viviMzati, (9) ramma, (10) khaninetra, (11) karandhama, (12) avIkSita, (13) marutta, (14) dama, (15) rAjyavardhana, (16) sudhRti, (17) nara, (18) bandhumAn, (19) vegavAn, (20) bandhu, (23) tRNavindu (usakI patnI balambuSA), (22) vizAla (isIne vaizAlI basAI)', (23) hemacandra, (24) dhUmrAkSa, (25) saMyama, (26) kRzAsva (usakA bhAI devaja yA sahadeva), (27) somadatta, (28) sumati, (29) janamejaya / / zrImadbhAgavata purANa meM jo vaMzAvalI dI gaI hai, usake anusAra ikSvAku ke bhAI diSTa se lekara rAmacandra ke samakAlIna sumati taka 27 pIr3hiyAM bIta cukI thii| kintu vAlmIkIya rAmAyaNa kI vaMzAvalI ke anusAra ikSvAku se lekara sumati taka kevala dasa hI pIr3hiyoM bItI thiiN| aba ina donoM vaMzAvaliyoM meM kauna-sI ThIka hai, isakA nirNaya karanA Avazyaka hai / sabase pahalI bAta to yaha hai ki vAlmIkIya rAmAyaNa ko chor3a kara aura kahIM vizAla kA ikSvAku kA putra honA vaNita nahIM hai| bhAgavata ke anusAra ikSvAku ke nau putra the jinameM se vikukSi (zazAda), nimi aura daNDaka ye tIna hI prasiddha the| vikukSi ayodhyA kA, nimi mithilA kA aura daNDaka daNDakAraNya kA rAjA thaa| yadi vizAlA kA nirmAtA vizAla bhI ikSvAku kA hI putra hotA, to vaha bhI pramukha mAnA jAtA aura anya 6 putroM ke sAtha usakI gaNanA na karake ikSvAku ke ina tIna putroM ke sAtha hI usakI bhI gaNanA hotI / ataH zrImadbhAgavata purANa ke anusAra vizAla kA ikSvAku kA putra nahIM honA hI satya pratIta hotA hai| yaha ikSvAku ke vaMza meM hai avazya; kintu vaha usakA aurasa santAna nhiiN| ataH usako diSTa kA vaMzaja mAnanA hI ucita pratIta hotA hai| vAlmIkIya rAmAyaNa kI vaMzAvalI pUrI-pUrI vaMzAvalI nahIM hai| isa bAta kA pramANa rAmacandra ke vivAha ke samaya meM vaziSTha dvArA mahArAja dazaratha ke pUrvajoM kA varNana hai| usake anusAra ikSvAku se lekara rAmacandra taka 35 pIr3hiyAM bIta cukI thii| taba ikSvAku se yA usake bhAI diSTa se lekara sumati taka kevala daza hI pIr3hiyAM kaise bItI ? vAlmIki rAmAyaNa 1. vizAlo vaMzakRdAjA vaizAlIm nirmame purIm / . (bhA0 purANa, navama skaMdha 102, zlo0 33) 2. ete vaizAlabhUpAlAH tRNabindoryazoSarAM / (bhA0 pu0 navama skaMdha, adhyAya 2, lo0 36) 3. dekhie-vA0 rAmAyaNa. sarga 71, zlo0 19 se 45 tk|

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268 Homage to Vaisali ke anusAra vidyAla ke rAjA dIrghAyu the, para kitane bhI ye dIrghAyu kyoM na hoM, rAmacandra ke tIna-tIna pUrvajoM ke samaya taka sumati ke eka-eka pUrvaja rAjya karate rahe hoM-yaha sarvathA avizvasanIya hai| ataH hamArI samajha se zrImadbhAgavata purANa meM jo vaizAlI narezoM kI vaMzAvalI dI gaI hai, vaha sambhava aura satya hai; kyoMki usake anusAra diSTa se lekara sumati taka 27 pIr3hiyAM bItI haiM aura vAlmIkIya rAyAyaNa ke anusAra ikSvAku se lekara rAmacandra taka 35 pIr3hiyAM bItI haiN| vaizAlI-nareza dIrghAyu prasiddha hI haiM, ataH jabataka ikSvAku ke vaMza meM 35 rAje hue taba taka diSTa ke vaMza meM 27 rAjAoM kA honA asambhava nahIM kahA jA sktaa| vizAlA ke isa itivRtta ke atirikta usake vistAra aura vaibhava kA varNana mahAkAvyoM aura purANoM ne samyak rUpa meM kahIM nahIM diyA hai| kintu vaizAlI kI yaha prAcInatA aura usake narezoM kI avicchinna vaMzaparamparA tathA mAhAtmya aura parAkrama se yaha sUcita hotA hai ki vaizAlI cirakAla taka zAnti aura samRddhi kA kendra thii|

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vaidika kAla meM vaizAlI mathurAprasAda dIkSita 'Rgveda saMhitA' Arya jAti kA prAcInatama dharma-grantha hai| isameM AryoM ke Aditama nivAsa kA paricaya hai| isake mantroM kI AlocanA karane se yaha jJAta hotA hai ki inake racanA-kAla meM AyaMgaNa paJcanada pradeza ke Age pUrva kI ora nahIM bar3ha pAye the| paJcanada ko vedoM meM 'sapta-sindhu' arthAt sAta nadiyoMvAlA deza kahA gayA hai| pArasiyoM ke dharma-anya 'avasvA' meM isa pradeza kA nAma 'hapta-hindu' hai| pArasI loga 'sa' kI jagaha prAyaH 'ha' kA hI prayoga aura uccAraNa kiyA karate haiN| yaha uccAraNa-bheda hai, jisa prakAra AsAmavAle "cAya" ko "zAya" aura 'zukravAra' ko 'khukhurabAra' kahate haiN| Rgvedokta maugolika vivaraNoM kI AlocanA karane se patA calatA hai ki paMjAba se ThIka dakSiNa kI ora jo rAjapUtAnA-pradeza hai, vahA~ pahale eka samudra thaa| vartamAna sindhuprAnta bhI kisI samaya samudra ke garbha meM avasthita thaa| isa bAta ko sabhI bhU-tatvavizArada svIkAra karate haiN| rAjapUtAnA tathA sindhu-pradezoM kI suvastRta bAlukA-rAzi Aja bhI isa bAta kA pramANa hai ki isa jamIna para kisI jamAne meM eka vRhat sapudra thaa| Rgveda meM pUrva evaM pazcima (apara) samudra kA bhI ullekha pAyA jAtA hai| yaha pUrva samudra Adhunika vaMgopasAgara nahIM thaa| yaha paMjAba ke ThIka pUrva bhAga meM avasthita thaa| RgvedIya yuga meM yaha samudra samagra gAMgeya pradeza arthAt pAJcAla, kozala, vatsa, magadha, videha, aMga aura baMga Adi dezoM kI jamIna para krIr3A kara rahA thaa| yahI kAraNa hai ki Rgveda meM ina dezoM kI carcA nahIM pAyI jAtI hai; kyoMki usa samaya taka ye sabhI deza suvistRta jalarAzi meM nimagna the-samudra-garbha se ye deza tabataka vahirbhUta nahIM hue the| Rgveda meM loka-prasiddha gaMgA aura yamunA Adi nadiyoM kI carcA kA bhI prAyaH amAva hI hai| jahAM para sindhu, sarasvatI, dRSadvatI, vipAzA Adi nadiyoM kI carcA bAra-bAra AtI hai, vahAM gaMgA-yamunA jaisI prazasta nadiyoM kI eka yA do jagaha carcA dekha kara hRdaya meM bhArI vismaya utpanna hotA hai| kisI-kisI purAtattva-vizArada ke matAnusAra gaMgA-yamunA ke ye nAma

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270 Homage to Vaisali bhI kisI-kisI strI ke sambandha meM Ate haiM; na ki navI vizena ke viSaya meN| para DAkTara avinAzacandradAsa ke matAnusAra ina nadiyoM kA arthAt gaMgA-yamunA kA vistAra aura vikAsa Rgvedika yuga taka nahIM ho pAyA thaa| ve bor3I hI dUra taka bahane vAlI choTI nadiyAM kiiN| ye himAlaya ke samatala kSetroM meM avatIrNa hokara pUrva samudra meM nipatita huI thiiN| isI se ina donoM nadiyoM kA gaurava-gAna Rgveda meM nahIM hai| sambhava hai ki usa samaya taka gaMgA RSikeza athavA haridvAra tathA yamunA kuru-pAJcAla ke nikaTa pUrva samudra meM jo pAsa meM hI avasthita thA,-milatI hoN| Rgveda meM, eka-do sthAnoM para, sarayU nadI kA bhI nAma AtA hai| kucheka logoM kA mata hai ki yaha sarayU nadI kozala-rAjya ke pAsa se bahanevAlI sarayU hai| para bAta aisI nahIM ho sakatI / Rgveda-kAlIna bhUgola ke jAnane vAloM ko yaha bAta malIbhAMti vidita hai ki usa samaya taka kozala-rAjya kA nirmANa nahIM huA thA aura vaidika AryagaNa paMjAba se bahuta pUraba kI ora nahIM bar3ha pAye the| vidvAnoM kA mata hai ki yaha sarayU aphagAnistAna kI eka nadI thii| kisI-kisI ke mata se takSazilA ke pAsa se bahane vAlI kisI nadI kA nAma sarayU hai| jenda-avastA meM isa nadI kA nAma 'haroyU' kahA gayA hai| pArasI loga sa' kI jagaha prAyaH 'ha' kA uccAraNa kiyA karate haiN| sudUra pazcimottara pradeza ke pAsa bahanevAlI 'harIruda' nadI ko bahutere vidvAn aba 'avastA' kI 'haroyU' tathA Rgveda kI 'sarayU nadI samajhane lage haiM / bahuta sambhava hai, yaha vicAra ThIka ho / ____ uparyukta bAtoM se yaha malIbhAMti prakaTa ho jAtA hai ki Rgvaidika-kAla meM AyaMgaNa paMjAba se bahuta dUra nahIM haTe the; paMjAba ke pUraba bahanevAlI nadiyAM gaMgA-yamunA Adi kA yazovistAra tabataka prAyaH na ke barAbara thA; tathA kuru-pAJcAla, vatsa, kozala, kAzI aura videha Adi janapadoM yA dezoM kA nirmANa bhI taba taka nahIM ho pAyA thaa| ye sAre deza Rgvedokta pUrva samudra ke garbha meM avasthita the| jyoM-jyoM pUrva samudra sudUra pUrva kI ora haTatA gayA, tyoM-yoM nayI miTTI nikalatI gyii| ina jamInoM para jyoM-jyoM naye-naye per3a-paudhe ugate aura panapate gaye tyoM-tyoM AyaMgaNa pahale to gocAraNa ke silasile meM ina jaMgaloM kA upayoga aura upabhoga karane lage, pazcAt unakI janasaMkhyA jyoM-jyoM bar3hatI gayI, una jaMgaloM ko ve kATa-kATa kara, nayI-nayI bastiyA~-naye-naye deza basAte gye| ____ aba hama brAhmaNa-yuga meM praveza karate haiN| AryoM kI pUraba kI aura bar3hane kI sUcanA pahale 'zatapatha brAhmaNa' meM hameM spaSTa rUpa se milatI hai| 'zatapatha brAhmaNa' (1 / 4 / 10-19) meM likhA hai ki sarasvatI ke taTa para videha mipi nAma kA rAjA thaa| gotama rahUgaNa usakA purohita thaa| ye donoM agni vaizvAnara kA anusaraNa karate hue 'sadAnIrA' nadI ke taTa taka phuNce| agni vahA~ ruka gayA aura rAjA videha mithi 'sadAnIrA' ke usa pAra yAnI pUrva pAra jAkara rahane lgaa| taba se usa deza kA nAma videha athavA mithilA par3A / samayAntara meM yaha videha deza do bhAgoM meM vibhaka ho gkaa| eka pUrva videha tathA dUsarA pazcima videha / pazcima videha ko loga vaizAlI bhI kahate haiM jaisA ki Age cala kara mAlUma hogaa|

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vaidika kAla meM vaizAlI 271... 'zatapatha' ke matAnusAra yaha 'sadAnIrA' nado kozala aura videha rASTroM kI sImA hai| . isake pUrva pAra meM pahale brAhmaNa koga nahIM rahate the, athavA agara rahate hoM to bahuta kama tAyadAda meM / Aja bhI hama logoM ko mAlUma hai ki jo brAhmaNa sarayU ke pUrva pAra meM mA base, : unakI samAja meM vaha ijjata nahIM, bo sarayU ke pazcima pAra meM basanevAle brAhmaNoM kI hai| sarayU nadI bhI kisI kAla meM koyala rAjya kI pazcimIya sImA pii| astu, aba vicAraNIya viSaya yaha hai ki yaha 'sadAnIrA' nadI kahA~ po aura yadi Aja vartamAna hai to isakA maujUdA rUpa kyA hai ? ___ yaha bAta prAyaH sabhI pAThakoM para bhalIbhAMti vidita hai ki nadiyoM kI dhArAeM sadA badalatI rahatI haiN| jala kI pracuratA athavA nyUnatA ke kAraNa bhI nadiyoM kI dhArAe~ kamazaH phailatI aura sikur3atI rahatI haiN| jaba samudra athavA koI bar3I nadI apanA jala simaTa kara nIce kI ora athavA dUsarI dizA meM haTatI hai to vaha apanA avaziSTa jala grahaNa karane ke lie bhinna-bhinna prakAra ke sota-sarovara mAdi kA prabandha kara letI hai| isaliye anumAna to aisA kiyA jAtA hai ki Rgvedokta pUrva samudra jyoM-jyoM sudUra pUrva kI ora haTatA gayA, apanI virAsata ke rUpa meM gaMgA, yamunA, sarayU, gaMDaka, kauzikI Adi nadiyoM ko pIche kI ora chor3atA gyaa| Aja bhI to vaMgopasAgara ke muhAne ke pAsa gaMgA kI aneka dhArAeM haiM, jinakA sthAnIya logoM ne apanI suvidhA ke khayAla se jo kucha bhI nAma rakha liyA ho, para bhUgola meM unakA koI sthAna nhiiN| jisa taraha se vaMgopasAgara ke muhAne para nitya nayI miTTI jamatI bAtI hai aura AbAdI bar3hatI jAtI hai usI taraha kyA ve nadiyAM, jinakA jala sUkhane se baca jAyagA, athavA jinakI dhArA avakuMThita hone se baca jAyagI, kAlAntara meM vahAM bar3I nadiyoM kA rUpa nahIM dhAraNa kareMgI jinakA prakAza athavA prazasti sadara bhaviSya meM gaMgA athavA yamunA se kisI prakAra bhI kama nahIM hogI? . rAmAyaNa aura paurANika granthoM meM sarayU ko kozala rAjya ko pUrvI sImA kahA gayA hai; usI prakAra gaMDaka ko videha kI pazcimI siimaa| zatapatha ke matAnusAra 'sadAnIrA' kozala ko videha se alaga karatI hai / isase yaha patA calatA haiM ki 'sadAnIrA' yA to vartamAna kAla kI sarayU ho athavA gaMDaka / prasiddha jarmana vidvAna DA. vebara 'sadAnorA' ko vartamAna gaMDaka batalAte haiM / DA. majumadAra zAstro bhI iso pakSa kA samarthana karate haiN| vartamAna kAla meM hama 'gaMDaka' nadI ko do dhArAeM pAte haiN| eka 'gaMDaka' vaha hai jo . raksaula (campAraNa), mujaphpharapura, samastIpura (darabhaMgA) Adi sthAnoM ke pAsa se gujaratI huI navagachiyA (muMgera) ke pAsa gaMgA se milatI hai| isako loga bUDhIgaMDaka yA purAnIgaMDaka kahate haiN| isakI dhArA meM vaha vega nahIM-vaha bala nahIM-jo dUsarI bar3I nadiyoM meM hama pAte haiM / yadyapi isa nadI meM sadA pAnI rahatA hai, para hama kaha sakate haiM ki isakI dhArA eka prakAra se murdA hai, usameM vaha joza-kharoza nahIM jo kisI nagara athavA sthAna kA katara-byoMta kare aura usakI jagaha para dUsarA nagara yA sthAna basA de| dUsarI bAta yaha hai ki 'kamalA' aura 'bAgmatI' kI taraha yaha nadI bhI jyAdAtara madhya mithilA prAnta hokara gujaratI hai|

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272 Homage to Vaisali isalie vebara sAhaba ke matAnusAra yadi 'sadAnIrA' vartamAna 'gaMDaka' hai to vaha 'purAnI gaMDaka' yA 'bar3hI gaMDaka nahIM ho sakatI; kAraNa 'zatapatha' ke matAnukUla 'sadAnIrA' kothala aura videha rAjya kI sImA hai, jo hakIkata hama purAnI gaMDaka meM nahIM paate| aba rahI bAta nayI gaMDaka kii| ise loga 'zAlIgrAmI' bhI kahate haiM / 'nArAyaNI' nAma se bhI yaha bahuta jagahoM para vikhyAta hai| yaha bagahA (campArana) ke kucha dUra uttara haTa kara bihAra kI sarahada ko chUtI hai tathA campAraNa aura mujaphpharapura jiloM ko 'sArana' se pRthak karatI huI hAjIpura ke pAsa gaMmA se milatI hai| jisa samaya rAmacandra vizvAmitra ke sAtha baksara hote hue janakapura jAte haiM, rAste meM RSi ne aneka nadiyoM kA paricaya unheM diyA hai| jahAM gaMgA, sona aura kauzikI Adi nadiyoM kA varNana pracura mAtra meM hama 'vAlmIki' meM pAte haiM. vahA~ 'gaDaka' kI cacoM kA bilakula abhAva hai| yadyapi vizvAmitra hAjIpura ke pAsa hI gaMgA se nAva para vartamAna 'rAmacaur3A' para utarate haiM, aura pAsa meM hI gaMDaka nadI gaMgA se milatI hai, para parama Azcarya yaha hai ki vizvAmitra athavA vAllIkidonoM meM se kisI eka kA bhI dhyAna 'gaMDaka' kI ora nahIM jAtA hai| kyA isase yaha anumAna hama kara sakate haiM ki tabataka sambhavataH 'gaMDaka' kA nirmANa nahIM huA thA ? . bAda ke pAlI sAhitya meM hama 'mahI' nadI kI carcA pAte haiN| kahIM-kahIM gaMDaka dvArA vaizAlika baniye zrAvastI nagara ko vyApAra karane jAte the-aisA bhI pATha hameM milatA hai| 'mahI' ko kahIM-kahIM para 'sukhamahI' aura kahIM-kahIM para 'mahI-gaMDaka' bhI kahate haiN| isake aneka sota aura dhArAeM Aja bhI sArana jile meM virAjamAna haiM, jo phAla-krama se sUkhatI aura bharatI huI calI jAtI haiN| jisa prakAra 'purAnI gaMDaka' ke pazcima nUna, kadAne aura bAyA, kisI jamAne meM mujapharapura jile kI prasiddha nadiyoM meM thIM, aura Aja bhI unakI rUpa-rekhA por3e bahuta parivartana ke sAtha jyoM-kI-tyoM maujUda hai, usI prakAra 'sarayU nadI ke pUrva aura nayI gaMDaka ke pazcima sArana jile meM ghaghara, bauddhA, mahI aura sukhamahI Adi nadiyAM apanI isa jIrNa-zIrNa avasthA meM bhI apane prAcIna gaurava kI smRti meM sAla meM eka-do mahInA AMsU kI dhArA bahA liyA karatI haiN| astu, lekhaka kA yaha anumAna aura vicAra hai ki brAhmaNa kAla kI 'sadAnIrA' Adhunika 'sarayU' aura purAnI gaMDaka ke bIca avasthita thii| yaha koI saMkucita nadI nahIM thii| isakI jalarAzi kA vistAra bahuta bar3A thaa| isakA prasAra athavA phailAva lagabhaga 70 yA 80 mIla se kama meM nahIM thaa| isakA jala jyoM-jyoM sUkhatA gayA, athavA nIce kI ora (gaMgA meM) ghasatA gayA, tyoM-tyoM ina ilAkoM meM nayI-nayI nadiyoM kA nirmANa hotA gayA aura sUkhI huI jamIna ke jaMgaloM ko kATa kara AyaM loga apanI-apanI bastI basAte gye| jahA~ vaidika 'sadAnIrA' ne eka ora sarayU, mahI, bauddhA, zAligrAmI (nayI gaMDaka), bAyA, nUna, kadAne aura purAnI gaMDaka ko janma diyA, athavA apanI virAsata ke rUpa meM ina nadiyoM ko chor3a gayI, vahIM dUsarI ora usane eka vizAla bha-bhAga ko bhI apane garbha se bAhara kiyA, jo bAda meM 'vaizAlI' ke nAma se saMsAra meM vikhyAta huA / vaizAlika, vRjjika, mallaka athavA

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vaidika kAla meM vaizAlI 273 madraka jAtiyAM isI bhU-bhAga kI rahane vAlI thiiN| jahA~ videha (pUrva videha) aura kozala kA nirmANa vaidika yuga-brAhmaNa yuga meM ho gayA thA, vahA~ vaizAlI kA saMsthApana rAmAyaNa-kAla meM yA usase kucha hI dina pahale huA thA / isakA ekamAtra kAraNa yahI thA ki vaizAlI tabataka 'sadAnIrA' ke garbha se prakaTa nahIM huI thii| / vaizAlikoM kI sabhyatA vaidika sabhyatA thii| unake sabhI saMskAra vaidika the / isakA eka mAtra kAraNa yaha thA ki vaizAlI ke pUraba aura pazcima videha aura kozala-donoM apane samaya meM vaidika sabhyatA ke pradhAna kendra the| aura saca to yaha hai ki jisa prakAra kozala aura videha vAle ikSvAku vaMzIya kSatriya the, vaizAlika bhI usI vaMza ke kSatriya the| aura ikSvAkuvaMzIya kSatriya loga vaidika sabhyatA ke ananya bhakta aura pratipAlaka the / ve zUra the, ve vIra the, ve sAhasI the, ve sundara the aura saba prakAra deza, samAja, prajA aura parivAra ke pratipAlaka the / atithi-satkAra meM to ve lA-misAla the, jaisA ki bAda ke sAhitya se bhI prakaTa hotA hai| bauddha-yuga meM bhI unake saMskAra meM koI vizeSa vikAra nahIM utpanna ho pAyA thA, kAraNa isakA yaha anumAna kiyA jAtA hai ki unakI sambandha-paramparA kAzI, kozala, videha Adi ke vaMzajoM ke sAtha akSuNNa banI rhii| . .

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- prajAtantrI vaizAlI pro0 sUrajadeva nArapaNa, ema0 e0, bI0 ela0 / pro0 hariraMjana ghoSAla, ema0 e0, bI0 ela0, DI0 liT0 prAcIna licchaviyoM kI zAsana-praNAlI para vicAra karanA bilakula piSTapeSaNa nahIM hogA, yadyapi isa viSaya para vidvAnoM kA dhyAna bahuta dinoM se AkRSTa rahA hai| yaha nirvivAda rUpa se aitihAsika satya hai ki buddha ke samaya vaizAlI kA prajAtantra vajji-saMgha ke ATha sadasyoM meM se thaa| kintu abhI taka isa prajAtantra ke udgama athavA isakI sthApanA ke kAraNa para spaSTa rUpa se vicAra karane kA prayatna nahIM huA hai| purANoM tathA katipaya anya granthoM ke AdhAra para yaha kahA jA sakatA hai ki brAhmaNayuga meM mithilA aura vaizAlI donoM meM rAjatantrazAsana' kAyama thaa| vaizAlikavaMza kA saMsthApaka vizAla rAmAyaNa dvArA ikSvAku kA putra aura purANoM dvArA nAmAga kA vaMzaja mAnA gayA hai| viSNupurANa meM nAmAga se lekara 34 rAjAoM kI vaMzAvalI dI gayI hai| sumati, jisa rAjA kA nAma sabase pIche hai, vizAla kI dasavIM pIr3hI meM dikhalAyA gayA hai aura yadi rAmAyaNa ke pramANa para vizvAsa kiyA jAya to vaha ayodhyA ke rAjA dazaratha kA samakAlIna thaa| zrIpAjiTara ikSvAku ke sAtha vizAla kA sambandha asvIkAra karane ke pakSa meM haiM, kintu unakA kahanA hai ki vaizAlika rAjAoM ko sUciyAM jo kaI granthoM meM upalabdha haiM, karIba-karIba milatI-julatI haiM" / sumati ke bAda purANoM 1. dekhiye 0 eca0 sI0 rAya caudharI kA poliTikala hisTarI oNva eNziyaNTa iNDiyA, . 1075 2. pAjiTara, aiziyagTa iNDiyana hisTorikala TreDizana, 50 57 / 3. dekhiye zyAmanArAyaNa siMha kA hisTarI oNva tirahuta, pR0 21 aura vI0 raMgAcArya prI-musalamAna iNDiyA, pR0 424-32 / 4. pAjiTara, ullikhita, pa0 97 / . 5. vhii| .

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prajAtantrI vaizAlI 275. athavA mahAkAvyoM meM vaMzAvalI-krama nahIM milatA aura buddha-yuga ke pahale taka vaizAlI kA itihAsa bilakula andhakAra pUrNa hai| kaba aura kisa prakAra vaizAlI ne gaNatantra ko apanAyA ? DaoN. eca. sI. rAyacaudharI ne mithilA meM rAjatantra se prajAtantra meM parivartana hone kA kAraNa batalAyA hai| kintu vaizAlI meM isa prakAra ke kisI parivartana ke sambandha meM hameM kucha mAlUma nahIM hai| phira bhI itanA to saca hI hai ki licchavi-prajAtantra kA janma buddha ke bahuta pahale ho cukA thaa| buddha ne svayaM vajjiyoM kI bahata pahale se AtI haI prAcIna saMsthAoM kI prazaMsA khale zabdoM meM kI hai| yaha bhI sambhava hai ki mahAbhArata yaddha ke samaya meM licchavi-gaNa kA astitva rahA ho / jaba bhISma gaNoM ke nAza ke sAmAnya kAraNoM kA varNana karate haiM aura unakI samRddhi evaM jIvita rahane kA kAraNa unake saMgha jIvana kI avicchinna paramparA batalAte haiM taba unakI dRSTi meM avazya hI licchavi aura vajji-saMgha kI anya jAtiyAM haiN| isase yaha pariNAma nikAlA jA sakatA hai ki vaizAlI-gaNa kI sthApanA vaizAlI ke rAjA sumati kA Atithya svIkAra karane vAle" rAmAyaNa ke nAyaka rAma aura mahAbhArata-yuddha ke bIca ke samaya meM huii| rAmAyaNa kI racanA kI tithi jo kucha bhI rahI ho, isameM koI sandeha nahIM ki isameM citrita aitihAsika ghaTanAeM mahAbhArata yuddha se bahuta pahale ghaTita huI thiiN| rAma ke putra kuza ke bAda se bRhadala taka, jo usa vaMza kA antima rAjA thA aura mahAbhArata-yuddha meM abhimanyu dvArA mArA gayA, aTThAIsa rAjAoM kI sUcI purANoM meM milatI hai / usa yuddha kI nizcita tithi kA DhUMr3ha nikAlanA kisI prakAra bhI AsAna nahIM hai / kintu mahAkAvyoM evaM purANoM ke pramANoM ke AdhAra para DA. hemacandra rAyacaudharI kA vicAra hai ki abhimanyu ke putra parIkSita kA 1. eca0 sI0 rAya caudharI, ullikhita, pR0 52-53 / ' 2. dekhiye ke0 pI0 jAyasavAla, hindU paoNliTI, pR0 48 / vaizAlI meM buddha ke Agamana ke lie dekhiye, rAdhAkumuda mukarjI, mena aiNDa thaoNTa ina aiMziyaNTa iNDiyA, pR0 62-63 / 3. dekhiye jarnala oNva bihAra aiNDa ur3IsA risarca sosAiTI, sitaMbara 1915, pR0 176-77 / 4. DaoN0 benIprasAda kA anumAna hai ki bhISma ne jina gaNoM kA ullekha kiyA hai ve aise prajAtantra the jo "mukhyataH himAlaya kI tarAI meM kucha samaya ke lie phale-phUle the|"(v vyorI oNva gavarnameSTa ina aiziyaNTa iNDiyA, pR0 66) / kintu aisA anumAna karane kA koI kAraNa nahIM hai ki ye prajAtantra kucha hI samaya ke lie phale-phUle; pratyut bhISma ne apane samaya ke prajAtantroM ke sambandha meM saMgha sthApita karane aura prajAtantra kI anya svAbhAvika vizeSatAoM kA jo ullekha kiyA hai, usase yaha anumAna kiyA jA sakatA hai ki unakA matalaba anya prajAtantroM ke sAtha-sAtha licchavigaNa se bhI hai| 5. esa0 ena0 siMha, hisTarI A~dha tirahuta, pR0 24 / 6. dekhiye vI0 raMgAcArya, ullikhita, pRSTha 394-395 /

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'276 Homage to Vaisali rAjyAbhiSeka karIba caudahavIM sadI I0 pU0 ke madhya huA thaa| yadi aisI bAta ho, to buddha ke kaI zatAbdI-pUrva vaizAlI-prajAtantra kA astitva mAnanA pdd'egaa| isa bAta ke jAnane kA hamAre pAsa koI puSTa pramANa nahIM ki vaizAlI meM kisa prakAra rAjatantra ke pazcAt prajAtantra kA Agamana huaa| kyA sumati vaizAlika-vaMza kA antima rAjA yA? kevala isa bAta se ki vaMzAvalI ke nAma vahIM para Akara ruka jAte haiM, aisA pariNAma nahIM nikAlA jA sakatA / phira bhI eka bAta spaSTa hai jisase kucha anumAna lagAyA jA sakatA hai| jAtaka ke anusAra licchavi-zAsana ke adhikArI jo 7707 puruSa the ve apane ko 'rAjUnam kahate the| zAyada ve isalie aisA kahe jAte rahe hoM ki kisI prAcIna rAjavaMza se ke prAdurbhUta hue hoN| kintu hama 'rAjUnam' zabda ko utanA mahattva nahIM dete jitanA isa bAta ko ki vaizAlI ke 7707 zAsaka rAjakulodbhava kumAroM jaisA bartAva karate the| maddasAla jAtaka meM vaizAlI kI usa puSkariNI kA ullekha hai jahA~ se rAjAoM ke abhiSeka ke lie jala maMgavAyA jAtA thA / isa puSkariNI ke jala kI bhalIbhAMti rakSA kI jAtI thI aura jo rAjakula kA nahIM thA, vaha usake jala ko bhraSTa nahIM kara sakatA thA / kathA hai ki eka bAra kosala ke senApati ne apanI strI ko isameM snAna karAyA thA, jisa lie pAMca sau kruddha licchavirAjAoM ne usakA burI taraha pIchA kiyA thaa| aisA pratIta hotA hai ki vaizAlI-prajAtantra kI sthApanA kisI krAnti athavA yuddha ke pazcAt jisake phalasvarUpa rAjatantra kA anta huA ho, nahIM huI thii| yaha saca hai ki yahA~ prajAtantra ke pUrva rAjatantra pracalita thA / yahA~ kA prajAtantra kramika vikAsa kA pariNAma pratIta hotA hai| rAjA ke jyeSTha putroM ke sAtha adhikAroM kA upayoga karane ke kAraNa rAjA ke choTe rAjakumAroM dvArA yaha parivartana lAyA gayA mAlUma par3atA hai| prArambha meM ekatantra rAjA kI mRtyu ke pazcAt usake sabhI putroM ko rAjyAdhikAra / milA hogA aura isa prathA ke calate rahane ke phalasvarUpa rAja karane vAle kumAroM kI saMkhyA kramazaH bar3hatI gayI hogI, yahA~ taka ki unakI saMkhyA 7707 pahuMca gyii| sambhavataH jisa jAtaka ne isa saMkhyA kA ullekha kiyA hai usakI racanA ke samaya licchavi-zAsakoM kI yahI saMkhyA rahI ho| yaha saMkhyA licchavi-zAsana-vidhAna dvArA nizcita saMkhyA nahIM mAnI jA sktii| rAjatantra se prajAtantra meM parivartita hone kA eka dUsarA kAraNa licchaviyoM ko bar3hatI huI vyApArika samRddhi ke phalasvarUpa vaizAlI ke kucha logoM ke pAsa arthasaMcaya ho sakatA hai / mArkaNDeyapurANa meM likhA hai ki rAjA nAmAga ne eka vaizya kanyA se vivAha kiyA thA, jisase unake vaMzaja vaizya ho gaye, kintu videha ke rAjA kSatriya hI rhe| isase yaha patA cala sakatA 1. hemacandra rAyacaudharI, ullikhita, pRSTha 16 / 2. dekhiye ke0 pI0 jAyasavAla, ullikhita, pRSTha 51 / 3. dekhiye Ara0 sI0 majUmadAra, kaoNraporeTa lAipha ina aiziyaMTa inDiyA, pRSTha 227 / 4. vahI / 5. dekhiye esa0 ena0 siMha, ullikhita, pRSTha 22 (paadttippnnii)|

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prajAtantrI vaizAlI 277 hai ki vaizAlI atiprAcInakAla se hI vyApAra ke lie prasiddha thii| rAma-parivAroM ke sadasyoM ke vazya hone ke kAraNa yaha asambhava nahIM ki rAjAoM ke choTe lar3ake vyApAra meM sakriya bhAga lete rahe hoN| arthasaMcaya evaM rAjakulodbhava hone kI bhAvanA hone se kramazaH usake mana meM zAsana-kArya meM sakriya bhAga lene kI icchA utpanna huI hogI aura isa prakAra rAjatantra kA anta kara prajAtantra kI sthApanA huI hogii| ___licchavigaNa kA cAhe jo bhI udgama rahA ho, isameM sandeha nahIM ki isameM khAsa loga hI bhAga le sakate the, saba nahIM / AbAdI ke eka bhAga meM hI rAjyAdhikAra sImita thA jisakI saMkhyA eka samaya 7707 thii| ye zAsaka rAjadhAnI ke rahanevAle the aura uparAjA, senApati evaM bhANDAgArika jaise rAjapuruSoM dvArA zAsana karate the| jAtaka meM likhA hai ki aise rAja. puruSoM kI saMkhyA rAjAoM kI saMkhyA ke barAbara thI / aisA mAlUma par3atA hai ki zAsakavarga ke hara sadasya kA adhikAra-kSetra kisI khAsa ilAke meM par3atA thA aura isa prakAra ke bahuta hI ilAke yA vibhAga the, kyoMki licchavigaNa meM kevala vaizAlI kA nagara ho nahIM sammilita thA, isameM bAhara ke vistRta rAjya bhI zAmila the| hara ilAke kA zAsana uparAjA yA pratinidhi . ke hAtha meM thaa| yaha sambhava nahIM mAlUma par3atA ki samasta rAjya se sambandha rakhanevAlI bAtoM kA nirNaya sarvadA kaI hajAra zAsakoM dvArA hI hotA thaa| vizeSa mahattvapUrNa bAtoM ke lie ye sabhI zAsaka bahudhA saMsthAgAra yA sArvajanika bhavana meM milate the / dainika zAsanakAya ke lie eka kAryakAriNI samiti thI, aisA pratIta hotA hai| jainakalA-sUtra meM ullikhita 'nava-gaNa-rayano' sambhavataH licchavigaNa ke nau kAryakAraka (egjikyUTiva) aphasara the, jaisA ki DA0 ramezacandra majUmadAra kA anumAna hai aura sambhavataH inhIM se kAryakAriNI samiti kA nirmANa hotA thaa| licchaviyoM kI nyAya praNAlI ke sambandha meM bhI hama eka bAta kaha denA cAhate haiN| jaisA DAkTara kA0 pra0 jAyasavAla ne kahA hai, vaizAlI meM bahuta se choTe-bar3e nyAyAlaya the / 1. yaha jAnane kI bAta hai ki kauTilya ne do prakAra ke saMghoM kA varNana kiyA hai-(1) rAja. zabdopajIvI arthAt ve jinake zAsaka rAjA ko upAdhi dhAraNa karate the, (2) AyuSajobI yA vArtAzastropajIvI jinheM DA0ke0 pI0 jAyasavAla 'Nation-in-Arms republicsr. kahate haiM / yaha asambhava nahIM ki prathama varga ke saMgha sAdhAraNataH hamAre aparilikhita DhaMga se bana gaye hoN| 2. dekhiye Ara0 sI0 majUmadAra, ullikhita, pR0 227 / 3. bajjideza kI sImA ke lie dekhiye jarnala oNva bihAra aiNDa ur3IsA risarca sosAiTo, bhAga 6, 1920, pR0 259-262 / vaizAlI-rAjya kI sImA para kaniMgahama kA mata jAnane ke lie dekhiye aiMziyaNTa jyaoNgrapho oNva iNDiyA, pR0 508-9 / 4. ke. po. jAyasavAla, ullikhita, pR. 52 / 5. Ara0 sI0 majUmadAra, ullikhita, pR0 232 /

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278 Homage to Vaisali vibhinna prakAra ke rAjapuruSa inake samApati hote the| nyAya-praNAlI kI eka khAsa vizeSatA yaha thI ki abhiyukta ko tabhI daNDa milatA thA jaba vaha kramazaH sAta nyAya-samitiyoM se eka svara se aparAdhI karAra diyA jaay| inameM se eka ke dvArA vaha chor3a diyA jA sakatA thaa| isa prakAra vyakti kI svatantratA kI rakSA isa DhaMga se kI jAtI thI jisakI upamA sambhavataH saMsAra ke itihAsa meM nahIM hai| licchavigaNa kA eka bar3A bala thA vajji-saMgha ke anya sadasyoM se saMyukta rhnaa| jaisA ki bhISma ne kahA thA, "gaNoM ko yadi jIvita rahanA hai to unheM sarvadA saMgha-praNAlI kA avalambana karanA caahie"| kauTilya ne apane arthazAstra meM bhI isa para bahuta jora diyA hai|" prAcIna bhAratIya zAsakoM ne saMgha ko upayogitA acchI taraha samajhI thii| unakA vizvAsa thA ki "saMgha-senA ke bala se" bhautika samRddhi prApta kI jA sakatI thii| mahAbhArata meM isa bAta kA pramANa milatA hai jisase siddha hotA hai ki bAharI rAjya bhI saMgha-rAjyoM se sandhi ke icchuka rahate the| isa prakAra malloM aura licchaviyoM se saMgha kAyama kiyA gayA thaa| isa para vizvAsa karane kA kAraNa hai ki yaha saMgha mahAvIra kI mRtyu ke samaya thaa| isa saMgha kI vAstavika prakRti ko DhaMDha nikAlanA muzkila hai| yaha eka prakAra kI sandhi thI athavA Ajakala ke artha meM pheDarezana thA, yaha kahanA kaThina hai / lekina Ajakala ke hI samAna saMgha-samiti meM kSetraphala athavA janasaMkhyA kA kucha bhI vicAra na karake saMgha-baddha rAjyoM kI samAnatA acchI taraha baratI jAtI thii| yaha isa bAta se spaSTa hai ki saMgha kauMsila meM nau licchaviyoM se aura nau malloM se kula aThAraha sadasya the| DA. jAyasavAla kA vicAra hai ki kosala ke rAjA ke sAtha bhI isa saMyukta kauMsila kA kisI prakAra kA rAjanItika samajhautA yA mela thaa|' isa bAta para Azcarya karane kA koI kAraNa nahIM, kyoMki magadha kosala licchaviyoM kA samAna rUpa se zatru thaa| yahA~ prAcIna bhAratIya prajAtantroM ke, vizeSa kara licchaviyoM ke, zAsanakArya para eka dRSTi DAla lenA acchA hogaa| gaNoM kI sAdhAraNa-samA meM samAnatA kA siddhAnta baratA jAtA thA / artha para pUrA dhyAna diyA jAtA thaa| yuddha-kalA utanI hI mahattvapUrNa mAnI jAtI thI, 1. ke0 pI0 jAyasavAla, ullikhita, pR0 52-53 / . 2. Ara0 sI0 majUmavAra, ullikhita, 10 233 / 3. vhii| 4. jarnala oNva bihAra aiNDa ur3IsA risarca sosAiTI, sitambara, 1915, pR0 177 / 5. arthazAstra, pR0 376 / . 6. jarnala oNba bihAra aiDa ur3IsA risarca sosAiTI, sitambara 1915, pR0 177 / 7. ke. pI0 jAyasavAla, ullikhita, pR0 54 / 8. vhii| . 9. vho|

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prajAtantrI vaizAlI 279, jitanI zAnti-kalA / licchaSiyoM kI zikSA aura pratimA ekAGgI na thii| rAjanItika unnati utane hI gahare vicAra kA viSaya thI jitanI janatA kI Arthika unnati / DA. jAyasavAla ke zabdoM meM, adhikAroM ke vibhAga evaM nyAya-praNAlI se yahI sUcita hotA hai ki usa samaya taka logoM ne gaNoM kA kArya-saMcAlana karane kA bahuta adhika anubhava prApta kara liyA thA aura unameM isa kArya ke lie bahuta ucca koTi kI samajhadArI A gayI thii| zAsana-praNAlI kI saphalatA kI sabase acchI kasoTI yaha hai ki usake dvArA rAjya cirasthAyI ho| bhArata kI prajAtantra yA gaNa-zAsana-praNAlI-udAharaNArtha licchavigaNa kI zAsana-praNAlI rAjyoM ko cirasthAyI banAne meM bahuta adhika saphala pramANita huI thii| licchavi zizunAga evaM maurya sAmrAjyoM ke bAda bhI baca rahe the| unhoMne gupta sAmrAjya ke nirmANa meM bhI sahAyatA dii| unake sambandha ke lekha bhI bahuta samaya taka ke milate haiM / isase siddha hotA hai ki unakA prajAtantra sthAyitva kI kasauTI para pUrA utarA thaa| 1. ga. bI0 sI0 loM kA vicAra hai ki "baukhasaMgha kA saMgaThana karane meM buddha ne uttarapUrvI bhArata ke, vizeSa kara licchaviyoM ke rAjanItika saMgha ko apanA Avarza mAnA thA" (cunIlAla Ananda ke 'aina iNTrorapazana dura hisTrI oNva gavarnameNTa ina iNDiyA' pR071 para uddhRt)| DA0 kAzIprasAda jAyasavAla ko bhI yahI rAya hai (hindU-rAjya tantra, pahalA khaNDa, pR068)| 2. baoN0 jAyasavAla, hindU-rAjya-tantra, pahalA khaDa, pR0 286 /

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ambapAlI : eka dRzya' rAmavRkSa benIpurI ambapAlI kA vasantodyAna-sandhyA kA samaya bagIce ke baMgale ke barAmade se saTA eka UMcA maMca-maMca para . sajI-sajAI pharyausapara baiThI ambapAlI AinA sAmane rakhe zRGgAra kara rahI hai maMca ke Age udyAna kA jo hissA hai, usameM belA, motiyA, jUhI Adi kI paMktiyAM . kaliyoM se ladI-bIca meM eka choTA-sA nakalI hauja jisameM pAlatU haMsa kA jor3A taira rahA ___ambapAlo kI bagala meM cayanikA khar3I hai-cayanikA kabhI AsamAna ko dekhatI hai, kabhI ambapAlI ke cehare ko-vaha Azcarya aura viSAda kI putalI banI huI hai-ambapAlI ke cehare ko par3hanA upake lie muzkila ho rahA hai-vaha ThIka sandhyA kA pratirUpa hai, jisameM dinarAta, harSa-viSAda kA nirNaya karanA kaThina ho rahA cayanikA kI ora dekhakara ambapAlI muskurAtI hai--phira usase pUchatI haiambapAlI-cunnI, dekha to, yaha merA zRGgAra kaisA utarA? cayanikA- (nahIM bolatI hai, sira nIcA kara letI hai) ambapAlI-bola-bola, zRGgAra kaisA uttarA? . cayanikA-(phira bhI cupa hai, sira aura nIcA kara letI hai) ambapAlI-(pyAra bhare gusse meM) nahIM bolatI ? tujhe batAnA hogA cayanike, ki Aja kA merA zRGgAra kaisA utarA ? | cayanikA-maiM kucha nahIM samajha pAtI, bhadre ! ambapAlI-tU kucha nahIM samajha pAtI aura na samajha skegii| ambapAlo kI bAteM samajha jAnA AsAna bhI to nahIM hai, cunnI! 1. lekhaka ke 'ambapAlI' nAmaka nATaka kA eka aMza /

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ambapAlI : eka dRzya 281 cayanikA hA~, AyeM ! ambapAlI-tU yahI na soca rahI hai ki kahA~ Aja sArI vaizAlI meM mAtama hai, sadana hai, hAhAkAra hai, aura kahA~ merA yaha zRGgAra, yaha prasAdhana, yaha ullAsa, yaha hAsa!-kyoM ? cayanikA-hA~, AyeM ! ambapAlI-lekina soca, vaizAlI meM yaha mAtama kyoM hai ? kyoMki vaha hAra cukI hai| hArA AdamI agara mAtama na manAye, gama meM par3A AdamI na roye, to usako chAtI phaTa jAya, dhukadhukI banda ho jAya, vaha mara jAya / vaizAlI maranA nahIM cAhatI hai, isalie mAtama manAtI hai| lekina......"(vaha cupa ho jAtI hai) cayanikA-'lekina kyA bhadre ? (usakI A~khoM meM bhaya kI chAyA) ambapAlI- tUne sunA hai, jaba striyA~ sato hone jAtI haiM, taba zRGgAra kara letI haiN| jisane citA se lipaTanA taya kara liyA, vaha antima sAja-sajjA se apane ko kyoM vaMcita rakhe ? jaba gharavAle chAtI pITate hote haiM, vaha ha~satI hai, muskurAtI hai, zRGgAra karatI hai| lekina gharavAle ro-pITakara mo zmazAna se jindA lauTate haiM, vaha ha~sakara bhI apane ko jyoti meM vilIna kara detI hai ! .. cayanikA - madre, madre, yaha Apa kyA kaha rahI haiM ? (usakI A~kheM chala chalA uThato haiM) ___ ambapAlI-bahuta hI sahI kaha rahI huuN| ambapAlI ne kisI eka vyakti para nahIM, vaizAlI para apane ko utsarga kiyA thaa| Aja jItI-jAgatI vaizAlI murdA lAtha-sI par3I hai| ise koI nahIM bacA skaa| aba ambapAlI ne taya kiyA hai, yA to isa lAtha meM vaha jAna (kegI, yA isI ke sAtha jala maregI! cayanikA--AyeM ! AyeM ! (talahaTI se muMha Dhakakara rone lagatI hai) ambapAlI kAtara mata bana, cayanike / apane ko ambapAlI kI yogya anucarI siddha kara ! dekha, merA zRGgAra acchA banA ki nahIM ? icchA hotI hai, jitane bhI zRGgAra aura prasAdhana ke sAmAna haiM, saba Aja lAda lU~, or3ha lU~ ! (kucha rukakara) jaldI kara, mavaSarAja ajAtazatru abhI yahAM padhArane vAle haiN| cayanikA-magadharAja ! ajAtazatru ! ambapAlI-hA~ / mahAmAtya ne kahA thA, jo DaratA hai, usake najadIka sabase pahale bhUta AtA hai ! vaizAlI meM pahalI meharabAnI unakI mujhI para huI hai| unhoMne khabara bhejI hai, Aja akele-akele yahA~ padhAreMge ! magadhapati kA svAgata bhI to sAdhAraNa sAja-sajjA se nahIM honA cAhie / vaha bhI to dekha leM ki isa alokika nagarI kI rAjanartakI kaisI hai ? cayanika- (kucha ghRNA, kucha krodha se) magadhapati ke svAgata ke lie ?.......madre.... ambapAlI (haMsakara) katI kyoM hai, bola / Aja kA saba kahA-sunA maaph| cayanikA-(cupacApa ambapAlI kA ceharA dhUra rahI hai) 36

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282 Homage to Vaisali ambapAlI-hA~ re, magaSapati ke svAgata ke lie ! rAjanataMkI apane svAgata se kisI Agata ko kaise vaMcita kara sakatI hai? hA~, svAgata-svAgata meM pharka hai| dIpazikhA bho to pataMga kA svAgata karatI hai| aura usake svAgata ke do hI natIje hote haiM yA to pataMga jalegA, yA dIpaka bujhegaa| jisa dIpaka ne bujhanA taya kara liyA usakI zikhA jitanI bhI teja rahe, utanA hI acchA ! cayanikA-(marrAI AvAja meM) phira yaha kyA kaha rahI haiM ma ? . ambapAlI-cayanike, ambapAlI taya kara cukI hai, jise vaizAlI nahIM harA sakI, use ambapAlI hraaygii| harAyagI, yA dekha (aMgUThI dikhAtI hai) isa amRta ko cUsakara amara vana jaaygii| jo patAkA hamAre vIroM ne raNabhUmi meM girA dI, bAja ajAtazatru dekhegA, isa merI raMgabhUmi meM vaha kitanI UMcI phaharAtI hai ! cayanikA-yaha ajIba dvandvamayI bAteM haiM, AyeM! ambapAlI-vandvAtmaka paristhiti meM bAteM bhI dvandvAtmaka ho sakatI haiN| hama harAye jA cuke haiM, to bhI vijaya kI AkAMkSA rakhate haiN| hama girAye jA cuke haiM, to bhI uThane kA aramAna hamase haTA nahIM isa manahUsa sandhyA meM hama sunahalI bhora kA sapanA dekha rahe haiM ! isa dvandvamayI paristhiti meM sIdhI-sAdI bAteM kyA ho sakatI haiM, pagalI ! yaha hAtha bar3hAkara cayanikA kI u~galI pakar3atI aura use khIMcakara ThuDDI pakar3a cumakAratI hai, usake mastaka para cumbana detI hai dhuMdhalakA ho rahA hai-eka paricArikA vahA~ Akara dIpa jalA jAtI hai-eka UMce cirAgadAna para kitanI hI dIpa-zikhAeM jagamagA uThatI haiM--usake prakAza meM ambapAlI kA saundarya aura camaka uThatA hai dUsarI paricArikA isI samaya eka aMgUThI lAkara ambapAlI ko detI hai-aMgUThI para vaha nAma par3hatI hai aura kahatI hai "jA unheM bulA lA!"- .. ajAtazatru AtA hai-sAdhAraNa nAgarika-sA hai veza usakA-ambapAlI Age bar3hakara svAgata karatI aura maMca para biThalAtI hai __ "cayanike ! tU bhI calI jA, yahAM koI na Ave"-kahakara bar3I hI gambhIra mudrA meM abAtazatru se pUchatI hai ambapAlI-magadhapati kI AjJA | ajAtazatru-magadhapati mata kaho, rAjanataMkI ! maiM magadhapati kI haisiyata se yahA~ nahIM AyA / magadhapati isa veza-bhUSA meM nahIM AyA karate / ambapAlI-kSamA kareM, mujhase galatI huii| magadhapati to dhanuSa ke TaMkAra aura talavAroM kI jhaMkAra ke sAtha AyA karate haiN| ajAtazatru-magadha ko apane dhanuSa aura talavAra para kama nAja nahIM hai, rAjanataMkI! . tumhAre vyaMga meM bhI sacAI hai !

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ambpaalii| eka dRzya 283 ambapAlI-sirpha eka bAta kahanA maiM bhUla gaI thI; kSamA kIjie to nivedana kruuN| ajAtazatru-tumhAre lie hamezA jamA hai ! ambapAlI-kyoMki maiM nArI hU~ aura sundarI bhI ? ajAtazatru-tuma sundarI ho, isameM bhI sacAI hai| ambapAlI-(tAne ke svara meM) aura isameM bhI sacAI hai ki magadha ko dhanuSa aura talavAra ke sAtha hI apane mahAmantrI bassakAra para bhI kama nAja nhiiN| ajAtazatru-(muskurAte hue) tuma vassakAra para nArAja ho lo, rAjanataMkI, lekina mantrI vahI hai, jo vijaya kA patha prazasta kre| ambapAlI-pAhe vaha ghRNita upAya se ho ? ajAtazatru -vijaya kA patha hamezA hI kIcar3a se bharA aura rakta se sanA hotA hai / jo gandagI aura khUna se Dare, use sira se mukUTa utArakara hAtha meM bhikSApAtra lenA cAhie / ambapAlI-(jaise nizAnA lekara) bhagavAn buddha ne magadhapati ko yahI zikSA dI thI ! kyoM ? ajAtazatru-bhagavAn ne kucha dUsarI hI zikSA dI thii| (muskurAte hue) kintu, eka nanhI-sI cIja ne saba baMTADhAra kara diyA, rAjanataMkI ! dekhogI vaha cIja ? ambapAlI-kaisI cIja? ajAtazatru-(hAtI-dAMta para banI ambapAlI kI tasvIra nikAlakara usake hAtha meM dete hue) yahI hai vaha cIja! __ ambapAlI--(Azcaryacakita) e~, yaha maiM ? merI...... ajAtazatru-hA~, tumhArI isa choTI-sI tasvIra ne ho phira eka bAra pIlA kapar3A utAra pheMkane ko lAcAra kiyA, eka bAra phira gaMgAjala ke dhoye hAthoM ko khUna se pIne ko vAdhya kiyaa| ambapAlI--(bhoMcaka banI) magadhapati ! ajAtazatru-rAjanataMkI, magadhapati ne jindagI ke itane car3hAva-utAra dekhe haiM ki usane taya kara liyA thA - zeSa jIvana vaha mRdhrakUTa para dhyAna lagAte rAjagRha meM bitA DAlegA; yA rAjapATa kI jhaMjhaToM ko dUra pheMka bodhivRkSa kI chAyA meM zAnti-sukha prApta karate sadA ke lie AMkha mUMda legaa| kintu, usake sAre maMsUbe havA ho gaye-use chala kI zaraNa lenI par3I, bala kA prayoga karanA pdd'aa| kisake calate ? kyoM ? isa choTI-sI tasvIra ne""(muskurAtA hai)| ambapAlI-to Apa rAjya ke lie vaizAlI nahIM Aye, saundarya ke lie vaizAlI Aye haiN| ajAtazatru-tumane bilakula ThIka khaa| ambapAlI-saundarya, jo rAjya se bhI kSaNika hai !

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284 Homage to Vaisali ajAtazatru -saundarya, jo rAjya se bhI adhika pralomaka, mohaka aura AkarSaka hai| hara divya vastu kSaNika hotI hai, rAjanataMkI ! phUla kI muskAna, capalA kI camaka, indradhanu kI raMgIniyAM aura osa kI camacamAhaTa-saba kSaNika haiM ! kSaNikatA divyatA kI anucarI hI nahIM, sahacarI hai| . ambapAlI - aura, mAnavatA kI mahattA isI meM hai ki ANika ke pIche daur3A jAya ? ajAtazatru-kSaNika ke pIche nahIM, divya ke piiche| hara acchI cIja ke pIche usakA burA pahalU hotA hai, raajnrtkii| janma ke pIche maraNa hai, ullAsa ke pIche viSAda, utsava ke pIche maatm| lekina, isakA matalaba yaha nahIM ki jindagI aura jazana-jIvana aura utsava-ko bhUlakara hama hamezA zoka-sAgara meM gote lagAte raheM-mAtama manAte raheM ! ___ ambapAlI-(ghRNAyukta vyaMgya meM) aura isa jindagI aura jazana ke lie hajAroM bhAdamiyoM kA khUna bahAya, hajAroM mAtAoM ko nipUtI banAyeM, hajAroM yuvatiyoM kA suhAgasindUra dhoyeM aura hajAroM mAsUma baccoM kI jindagI ko AMsuoM meM DuboyeM ! ... ajAtazatru-ho, ho / rAjanataMkI, ina bhAvukatA kI. bAtoM se tuma ajAtazatru ke dila ko dahalA nahIM sakatI- balki aisA karake tuma usake dila meM soI usa. rAkSasI ko kuredakara jagAtI ho, jise vaha muzkila se sulA pAtA hai| vaha acAnaka uThakara khar3A ho jAtA hai-idhara-udhara Tahalane lagatA hai-AsamAna kI ora bAra-bAra dekhatA hai-ambapAlI kucha dera taka usakI bhAvabhaMgI dekhatI hai - phira najadIka jAkara kahatI hai ambapAlI- magadhapati, Asana grahaNa kreN| ajAtazatru-nahIM, mujhase baiThA nahIM jAyagA, sundarI ! ambapAlI- 'sundarI' kahakara merA apamAna na kIjie / ajAtazatru-hA~, hA~, samajhA, samajhA ! (haMsakara) sundarI kA Agraha koI kaise TAla sakatA hai / acchA, Ao baitthe| ajAtazatru baiTha jAtA hai kintu ambapAlI khar3I hI rahatI hai-ajAtazatru kahatA haiajAtazatru-baiTho, sundarI! bambapAlI-kyA nArI sirpha sundarI hI hotI hai ? ajAtazatru-hA~, jo sundarI nahIM hai, vaha nArI nahIM hai| ThIka usI taraha ki jo vIra nahIM hai, vaha marda nahIM hai| ambapAlI - nArI vIra bhI ho sakatI hai ! ajAtazatru-aura madaM sundara bhI ho sakate haiN| lekina ina donoM ko prAkRtika gar3abar3ajhAlA hI samajho, sundarI !

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ambapAlI : eka dRzya 285 ambapAlI A~kheM gar3Akara ajAtazatru ke cehare ko dekhatI hai-usake zItalA ke dAga se bhare cehare para ajIba karatA dikhAI par3atI hai-ambapAlI ko yoM ghUrate dekha vaha haMsakara bolatA hai ajAtazatru-kyoM ? maiM kurUpa hU~, yahI na dekha rahI ho? ambapAlI-isake pIche kI cIja bhii| ajAtazatru-tuma mukhamudrA par3ha sakatI ho ? ambapAlI-Apa zastra calA sakate haiM ? ajAtazatra-Aha ? (joroM se ha~sakara) tuma-jaisI rAjanataMkI pAkara koI bhI rAjasamA dhanya ho sakatI hai| ambapAlI-(usakA abhiprAya bhAMpakara) Apa yoM merA apamAna nahIM kara sakate / ajAtazatru-maiM to tumheM sammAna dene AyA hai| vaizAlI-vijetA Aja vahA~ kI rAjanataMkI ambapAlI se...... ambapAlI-(bIca hI meM bAta kATakara) praNaya kI bhIkha mAMgane AyA hai ! kyoM, yahI na kahanA cAhate the? ajAtazatru-bilakula ThIka ! upha, tuma kitanI buddhimati ho, sundarI ! ambapAlI-ambapAlI prazaMsA kI bhUkhI nahIM hai, magadhapati / aura prazaMsA vaizAlIvijetA ke muMha se / aisI prazaMsA ko vaha lAnata detI hai; ghosale ko ujAr3anevAle baheliye se cir3iyA camakAra sunanA pasaMda nahIM krtii| ajAtazatru-hAM, pahale paMkha paTaphaTAtI hai, caMgula aura coMca calAtI hai| lekina pIche . pAlatU banakara hAtha para khelatI hai, kandhe para phudakatI hai aura sira para ghosalA banAtI hai / kyoM ? (ajIba upekSAbhAva se haMsatA hai) ambapAlI-(tamakakara) koI aisI cir3iyAM bhI ho sakatI hai, jo paMkha paTaka kara mara jAnA pasaMda karegI, lekina baheliye kA ahasAna na legii| ajAtazatru-aisI cir3iyA Aja taka nahIM dekhI gii| ambapAlo-AdamI sirpha cir3iyA nahIM hai| ajAtazatru-magadhapati sAdhAraNa AdamI nahIM hai| ambapAlI-ambapAlI bhI sAdhAraNa nArI nahIM hai| ajAtazatru-tuma kyA bola rahI ho, sundarI ? ambapAlI-Apa kyA cAha rahe haiM magadhapati ? ajAtazatru-maiM kyA cAhatA hU~, yaha kahane kI jarUrata raha gaI ? to suno-(dapaM se) ambapAlI vaizAlI-vijetA kI rAjanataMkI banegI, use rAjagRha calane ko nimantraNa dene AyA huuN| ambapAlI-aura, agara vaha nahIM jAya ? ajAtazatra-ajAtazatra agara-magara nahIM jAnatA !

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286 Homage to Vaisali ambapAlI-unheM jAnane ko lAcAra honA pdd'egaa| bavAvazatru-(Aveza meM) kyA kahA ? * .... ambapAlI-(lAparavAhI se) maiMne kahA, magadhapati ko socanA par3egA ki ambapAlI agara magadha jAne ko rAjI na huI to vaha kyA kreNge| ajAtazatru-tuma nahIM jAtI ? (maveM Ter3hI karatA hai) ambapAlI-jarA apanI bhaveM sIdhI kIjie, bhagaSapati / yaha hama nAriyoM kA hI zrRMgAra hai| ajAtazatru-(AgababUlA hokara) samhalakara bolo rAjanataMkI, tuma kisake sAmane bola rahI hii| ambapAlI-usake sAmane, jo mujhase praNaya-bhikSA mAMgane AyA hai| bhikhArI ko ghamaMDa nahIM zobhatA! ajAtazatru--phira ucakakara khar3A ho jAtA hai / ajIba usakI mukhamudrA ho rahI haivaha becainI se maMca para Tahalane lagatA hai-kucha dera taka ampAlI cupacApa khar3I rahatI haiphira vinamratA ke zabdoM meM kahatI hai ambapAlI-magadhapati ! - ajAtazatru-(kucha jabAba nahIM devA, TahalatA rahatA hai| . ambapAlI-magadhapati se merA nivedana hai, bhAsana grahaNa kreN| ajAtazatru-(rukakara, usake cehare para akhi gar3Akara) sundarI, tumheM yAda rakhanA cAhie ki vaizAlI-vijetA se bAteM kara rahI ho ! ambapAlI-vaizAlI-bijetA para bhI jinhoMne vijaya prApta kI thI, unase bhI ambapAlI ne aisI hI bAteM kI pI! ajAtazatru-(cauMkakara) kauna hai, jisane mujha para vijaya prApta kI ? ajAtazatru ajaya hai, rAjanataMkI! ambapAlI-Aha ! AdamI abhimAna meM apane-Apako itanA bhUla jAtA hai ! ajAtazatru-(AkheM gureratA hai) ambapAlI-merA matalaba bhagavAn buddha se thA, magadhapati! ajAtazatru-loha, aba samajhA ! hA~, sunA thA, bhagavAna buddha tumhAre pAmrakAnana meM Thahare the| unase tumhArI bAteM huI thiiN| ambapAlI-sirpha eka sandhyA ko nahIM, sAta dina kI sAta sandhyAeM unase bAteM karane meM merI gujrii| ajAtazatru-phira kyA huA ?

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ambapAla :: eka dRzya ___287 ___ ambapAlI-bahI, jo do samAna-balazAlo vyaktiyoM kI jora-AjamAI ke bAda hotA hai| ajAtazatru-samAna-balayAlI ? .. ambapAlI-jI, hA~ / bala sirpha talavAra aura dhanuSa meM nahIM hai, magaSapati / kucha aisI tAkateM bhI haiM jinake sAmane talavAreM moma kI taraha gala jAtI haiM aura dhanuSa tinake kI taraha TUTa jAte haiM / kyA Apa bhagavAna buddha ke nikaTa dhanuSa dhaura talavAra lekara gaye the ? ajAtazatru-(kucha bolatA nahIM, socatA hai) ambapAlI-(muskurAtI huI) aura ambapAlI ke pAsa bhI Apa talavAra aura dhanuSa lekara nahIM A ske| ajAtazatru-tuma isa bhrama meM na raho ki maiM niHzastra hai| ambapAlI-bhagavAna buddha ne bhI yaha kabhI na socA hogA ki magadhapati sAdhanahIna hone ke kAraNa unake pAsa niHzastra gaye the| ajAtazatru-tuma ajIba nArI ho ambpaalii| ambapAlI-bhagavAna buddha ne bhI yahI kahA thaa| ajAtazatru-unhoMne aura kyA kahA thA ? ambapAlI-unase merI bAteM abhI raha gayI haiM-vaha phira vaizAlI pdhaareNge| ... ajAtazatru-ambapAlI rAjagRha calo / vahIM nRddhakUTa para bhagavAna ke darzana karanA / ambapAlI -magadhapati, apane ko dhokhe meM mata rkhie| Apa mujhe gRdhrakUTa para bhagavAna ke darzana karAne ke lie bAmantrita karane nahIM Aye haiN| bhagavAn aura mRddhakUTa kA divya sandeza Apane sunA hotA, to Apa yahA~ isa rUpa meM Ate hI nhiiN| yahA~ para Apako boSivRkSa kI chAyA nahIM, mAra kI AMdhI ur3A le AI hai| lekina socie, samrATa, jisakI eka choTI-sI tasvIra ne Apake zarIra se pIlA vastra utaravAyA, nara-saMhAra para utArU karAyA, usakA vahA~ sazarIra jAnA Apake, rAjagRha ke aura magadha ke lie, kyA maGgala kI bAta ho sakatI hai ? ambapAlI kI yaha bAta suna vaha thor3I asamaMjasa meM par3a jAtA hai, lekina, phira jaise samhala kara bolatA hai ajAtazatru-maiM akelA lauTa nahIM sakatA / (usakI AvAja bharrAI huI hai) ambapAlI- sabhI yahI kahate haiM, samI yahI cAhate haiM, lekina, eka dina sabhI ko akele lauTanA hotA hai, magadhapati / yahI hotA AyA hai, yahI hotA rhegaa| hAM, agara hamane sahI mArga pakar3A, to eka dina hama sabhI eka sAtha hoMge-ananta kAla taka ke lie / savAla sirpha kSaNika aura ananta ke bIca cunAva kA hai, samrATa ! _____ ajAtazatru cupa ho jAtA hai -dhIre-dhIre TahalatA hai kintu, aba usake cehare para uttejanA yA roSa kI bhayAnakatA nahIM, viSAda aura parAjaya kI bhAvanA hai--vaha acAnaka jaise kucha nirNaya kara letA hai aura kahatA hai|

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Homage to Vaisali 288 ajAtazatru-ambapAlI tumane mujhe parAjita kiyA, maiM Aja hI vApasa jA rahA hU~! bambapAlI-vaMthAlI-vijetA ambapAlI ko yaha zreya de rahe haiM, yaha unakI kRpA hai / ajAtazatru-ajAtazatru ke hRdaya meM dayA, mamatA, kRtajJatA Adi komala bhAvanAeM nahIM haiM, rAjanataMkI yaha sirpha jaya jAnatA hai / apanI parAvaya ko jaya mAnane kI kSudratA isameM nahIM hai / lekina, yAda rakhanA, ajAtazatru parAjaya nahIM bardAzta kara sktaa| mujhe vaizAlIvijaya ko phira thAnA par3egA ambapAlI-AiegA, para aba pahale mahAmantrI bassakAra ko nahIM bhejiegA, samrATa ! ajAtazatru-aba usakI jarUrata nahIM raha gaI, ambpaalii| merA vaizAlI-viSaya kA paNa to prazasta ho cukA hai ! vaha jhapaTakara, tejI se, vahAM se cala par3atA hai-ambapAlI usakI pITha ko ekaTaka, dekhatI raha jAtI hai usake muMha se zabda nahIM nikalatA, lekina usako A~kheM pukAra-pukAra kara kaha rahI haiM, yaha ajIba puruSa hai !

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Don vaizAlI-digdarzana' jagadIzacandra mAthura, AI0 sI0 esa0 - ( gunagunAte hue pathika kI praveze-j ___...... khojatA hai khojatA hai. mauna dharatI meM nimantraNa jo yugoM kI yAda meM rama gaMdha sA kheDaharoM ke dalita kusumo para kubhAtA rAha khoye mujha bhramara ko| khojatA hU~smRti saurama rajju kA lekara mahArA khojatA hU~....."khojatA hU~-(phira gunagunAtA) ( eka grAmINa kA praveza ) grA0-tuma kauna ho? 50-maiM ! pthik'...'yaatrii| 1. oNla iNDiyA reDiyo (paTanA) ke saujanya se| 37

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290 Homage to Vaisali prA0-yAtrI ? basAr3ha meM yAtrI ? kyA yaha tIrthasthAna hai jo tuma yahA~ yAtrA karane Aye ho ? pa0-vasAda? yaha jagaha basAr3ha hai ? grA0-vAha maI, itanA bhI nahIM jAnate ? yaha hai mujaphpharapura jile kA gAMva bsaaddh'| 50-hai|....."maiN basAr3ha ke ina khaMDaharoM, isa magna gar3ha, ina sUkhe tAloM meM apane khoye hue tIrapa ko khoja rahA hU~ mAI! grA0-kauna tIratha ? 50-yAlI ! jise tuma basAr3ha kahate ho, pahale vaha vaizAlI nagarI yo| "vaizAlI itihAsa-pRSTha para aMkana aMgAroM kA, vaizAlI atIta-gahvara meM guMjana talavAroM kA, vaizAlI ! jana kA pratipAlaka, gaNa kA bAdi vidhAtA / jise DhUMr3hatA deza Aja, usa prajAtantra kI maataa|" . prA.-maiM to yaha saba nahIM jaantaa| pa0-maiM tumheM dikhaauuNgaa| caloge mere sAtha ? grA0-kahA~ ? pa0-dUra-sadiyoM piiche| maiM samaya kA pathika huuN| apanI palakoM ke pAMvar3oM se yugoM ko nApatA huuN| mere sAtha calo Aja se DhAI hajAra varSa pUrva, jaba gaMgA, gaMDaka himAMcala se pAbaddha isa suramya prAnta meM licchavi nivAsa karate the| yaha eka tejasvI kSatriya jAti thI jisane vaizAlI meM IsA se lagabhaga 700, 800 varSa pUrva janatantra ko calAyA; yoM to purANoM ke anusAra sUryavaMzI rAjA ikSvAku ke vaMzaja rAjA vizAla ne isa nagarI kI sthApanA kI thii| vAlmIkIya rAmAyaNa meM bhI likhA hai ki vizvAmitra ke sAtha janakapurI jAte hue rAma aura lakSmaNa ne dUra se vaizAlI ke unnata zikharoM aura bhavya bhavanoM ko dekhaa| parantu licchaviyoM dvArA vaizAlI kA utthAna huA / mahAbhArata ke samara ke uparAnta aba uttarI bhArata kI rAjyapraNAlI khaMDa-khaMDa ho rahI thI, usa samaya gaMDaka-ghATI meM naugaNa yA janatAntrika jAtisamUhoM kA rAjya thA jinameM pramukha the vaizAlI ke licchavi aura kuzInArA ke malla |"""in nau gaNoM ko eka sUtra meM bAMdhanevAlA saMgha vajjisaMgha kahalAtA thaa| vaizAlI isI vajjisaMgha kA kendra thii| vajjisaMgha ne no gaNoM ko AMtarika zAsana meM pUrI AjAdI de rakhI thii| kevala bAharI AkramaNa aura videzI nIti kA adhikAra saMgha ke hAtha meM thaa| saMgha meM saba gaNa barAbara the, na koI samrAT thA, na koI mahArAjAdhirAja / .. grA0-usa samaya bhI paMcAyatI rAja thA kyA pathika ? 10-hAM, Aja hama use bhUla gaye haiN| lekina una nau gaNoM meM se vaizAlI ke licchavigaNa kI zAsanapraNAlI sabase adhika suvyavasthita thii| usa samaya vaizAlI meM licchaviyoM ke 7707 kuTumba the; hareka kuTumba kA pramukha vyakti gaNasamA kA sabhAsad hotA thA aura gaNarAjan kahalAtA thaa| lekina gaNasabhA kI kAryavAhaka samiti eka aura choTI samA

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vaizAlI-digdarzana 291 thI jise aSTakulaka kahate the| ATha pramukha gaNarAjana isake sadasya the aura prAyaH gaNasamA inheM cunA karatI thii| aTakulakoM meM se pratyeka kA alaga-alaga raMga thA, vizeSa utsavoM aura avasaroM para hareka aSTakulaka usI raMga ke vastra AbhUSaNa pahana kara, usI raMga ke ghor3e para savAra hokara jaate| jaba gaNasabhA kI baiThaka hotI to use gaNasannipAta kahA jAtA aura usa baiThaka ke sthAna-samAbhavana kA nAma thA saMsthAgAra / saMsthAgAra ke nikaTa hI eka puSkariNI pI-'abhiSeka-puSkariNI' jisameM kevala gaNarAjan hI snAna karane ke adhikArI the| jaba naye gaNarAjana kA abhiSeka hotA, taba bar3e samAroha ke sAtha vaha isa puSkariNI meM snAna karatA |...."dekhte ho vaha puSkariNI ?......" grA0-vaha ? vaha to 'kharaunA pokhara' hai / 50-vahIM abhiSeka-puSkariNI thI bhAI ! usake donoM tarapha jo TIle dekhate ho vahAM unnata zikharavAle bhavana the, jahA~ licchavi lalanAeM baiThakara abhiSekotsava dekhatI thiiN| (ruka jAtA hai / usa nIrava meM vINA ke kucha maMda svara jo kramazaH tIvra hote jAte haiM aura usameM aura vAdyoM kA saMgIta bhI milatA jAtA hai|) grA0-kaho pathika ! ruka kyoM gaye? . pa0--tumheM kucha dIkhatA hai? vaha-bhavanoM kI ruuprekhaa| praa0-ho-aa|..."sNsthaagaar, puSkariNI, jaise bAdaloM ke pIche cAMda10- abhiSeka-puSkariNI-ve bhavana, vaha janasamUha --(vAdyasvara tIvra ho rahA hai|) grA0 - yaha kyA ho rahA hai, pathika ! yaha kaisA camatkArapUrNa dRzya ! 10-sadiyoM ke parde uThe haiN|.... samaya kA paMchI hameM ur3Aye lie jA rahA hai-DhAI hajAra barasa pUrva / vaha dekho... " DhAI hajAra varSa pUrva licchaviyoM kA abhiSekotsava / . (vAdya-svara ghora ninAda meM pariNata ho jAtA hai--turIyagati se / ) (kolAhala, phira eka ucca svara / ) pratihArI-"sAvadhAna, sAvadhAna, sarvaguNasampanna licchavigaNAdhipati aSTakulaka padhArate haiM / sabase Age mahAnAyaka ceTaka haiN| unake pIche anya sAtoM varNavAle aSTakulaka haiM / aura sabase pIche Aja ke abhiSekapAtra uparAjan mahAli haiM, jinheM gaNasannipAta ne gaNarAjana cunA hai| mahAnAyaka dIkSA deNge| AryamahAli licchavigaNa ke prati prANapratiSThA kI zapatha leNge| unake bAda yuvaka-yuvatiyoM kA yUthanRtya hogaa|- sAvadhAna ! / (turahI kA svara) abhivAdakagaNa-"pItAsyA, pItarapA, pItarazmi prtyodmussnniishaa| . pItA ca paMcakakudA pItA vastrA alaMkArA / nIlAsyA, nIlarathA, nIlarazmi pratyodamuSNIzA / nIlA ca paMcakakudA nIlA vastrA alNkaaraa|"

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292 Homage to Vaisali ( kolAhala, phira mahAnAyaka ceTaka bolate haiN|) ce0-AryamahAli ! Apako sudUra takSazilA meM zikSA prApta karane bhejA gayA thaa| vahA~ Apane vaizAlI kA nAma UMcA kiyaa| ApakI usa kIti aura Apake guNoM para mugdha hokara gaNasamA ne Apako gaNarAjan nirvAcita kiyA hai| isa puSkariNI meM snAna karane ke pUrva Apako hamArI parama priya nagarI ke ina sabai nara-nAriyoM ke sAmane vaha vrata lenA hai, jo Apako isa abhiSeka ke upayukta bnaayegaa| mantegaNa suneM / AryamahAli ke vacana suneN| mahAli-"maiM, kSemendra kA putra mahAli, pratijJA karatA hU~ ki maiM licchavi maryAdvAboM kA sarvadA pAlana karUMgA, gaNasabhA meM ekamata hokara AcaraNa karUMgA, vajjiyoM kI prAcIna saMsthAoM kA sammAna karUMgA, vRddhoM aura bar3e bUr3hoM kA ucita Adara kruuNgaa| striyoM aura bAlikAoM para bala prayoga nahIM kruuNgaa| vajI ke tyoM kI pratiSThA karUMgA, apane ahaMtoM kA ucita rakSaNa karUMgA aura kaThora evaM zramazIla jIvana brtuuNgaa|..." -dhanya ho gaNarAjya mahAli ! yahI licchaviyoM ko saccI maryAdA hai, jisake lie vaizAlI yugayugoM taka prasiddha rhegii| aba Apa puNyasalilA puSkariNI meM snAna kareM aura hamArI nagarI kI patAkA ko, jisa para siMha kA licchavi cihna aMkita hai, praNAma kreN| (virAT saMgIta aura nRtya kI dhvani jo dhIre-dhIre manda ho jAtI hai / ), ce0-kauna ? AryavAsava | gaMgAtIra se yahAM kyoM Aye ? tumheM to ulkAcela meM rahakara pajjisaMgha ke zatruoM para dhyAna rakhanA thaa| vA0- zatru kaTibaddha hai AryaceTaka / ce0-kauna zanu ? vA0-magadharAja bimbisAra / maiMne dekhA, gaMgA ke usa pAra pATali gAma ke pAsa naukAoM meM usakI senA savAra ho calI hai| 0-yaha ghaTatA ! hama prastuta haiM / pratihAro ! turahI bjaao| mantegaNa, Apane sunA bimbi sAra hamAre pyAre vajjisaMgha para AkramaNa kara rahA hai| use vaizAlI kI saMghazakti kA anumAna nahIM hai| (sammilita svara-"hama use kucala deMge"-1) ce0-avazya ! abhI gaNasannipAta hogaa| saba loga saMsthAgAra meM caleM (kolaahl)| aura suniye / hamAre naye gaNarAjan mahAli, jinakA abhI abhiSeka huA hai, sudUra takSazilA meM sainyazikSA prApta kara cuke haiM / gaNa kI ora se yuddha kA bhAra unhIM para hogaa| mahAli-maiM prastuta hU~, mahAnAyaka ! jaya licchavigaNa kI jaya ! (sammilita svara-"jaya licchavigaNa kI jaya"1)

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293 vaizAlI-digdarzana ce.-AryamahAli, Apa sabake sAtha saMsthAgAra caleM / maiM abhI AtA hUM, (jayadhvani / vAsava ! tuma kisa mArga se Aye? mA0-uttara paba se| pahale kuNDagrAma gyaa| socA, zAyada Apa vahA~ hoN| ce0-kuNDagrAma meM bahana trizalA ke pAsa meM bahuta dinoM se nahIM gayA huuN| vA0 - taba to Apako eka nUtana samAcAra na mAlUma hogA? ce0 - kyA ? vA0-ApakI bahana trizalA ke bAba hI eka putra utpanna huA hai| ce-saca ? "vizvalA kA putra zubha ghar3I meM AyA, jaba sArI vaizAlI meM vIra bhAva chAyA huA hai / jAnate ho vAsava | maiM usakA kyA nAma rakhUgA ?....."mahAvIra ! .. vA0-mahAvIra ? ce0-hA~ ! licchaviputra mahAvIra / usake hAthoM sAre bhUkhaNDa meM vaizAlI kA pratApa phailegA / mahAvIra vardhamAna / (vAdyasaMgIta jo dhIre dhIre maMda ho jAtA hai / paTha parivartana / ) grAmINa-pathika, to kyA saca hI isa mahAvIra ne apane bhujabala aura vIratA se sAre bhUkhaNDa ko vaizAlI ke adhIna kara diyaa| pathika-hAM, lekina bhujabala se nahIM, Atmabala se| ye hI ve mahAvIra svAmI the jinake dvArA bar3hAye gaye jainadharma ko Aja dina bhI bhAratavarSa meM hajAroM strI puruSa mAnate haiN| ye jainoM ke 24veM tIrthakara mAne jAte haiN| inhoMne zrI pAzvanAtha ke mata ko apanAkara use pariSkRta rUpa diyA / tumhAre isa gAMva se saTA jo bAsukuNDa gA~va hai, vahI taba kuNDagrAma kahalAtA thA aura yahIM unakA janma huaa| tIsa varSoM taka sAMsArika jIvana bitA kara phira vaha zramaNa banakara nikala pdd'e| sArA vajjI aura magadha pradeza unake upadezoM se anuprANita ho claa| lekina vaizAlo ko ve na bhUle aura bahuta bAra ve varSAvAsa karane kuNDagrAma bhI aaye| usa samaya vaizAlI ke pramukha aura samRddhizAlI vyakti unake ziSya the --senApati siMha, zreSThi AmandagAthApati, ityaadi| jaba maiM vAsukuNDa ko dekhatA hU~ to mujhe aisA AbhAsa hotA hai, mAno aba bhI unake ziSya unake caraNoM meM baiThe haiM aura unake upadezAmRta kA pAna kara rahe haiN| (saMgIta dhvani, paTa parivartana) mahAvIra vardhamAna senApati siMha, Aja kala tuma bahuta vyasta rahate ho| siMha he nigaNThanAtaputta, maiM kitanA bhI vyasta rahU~, Apake upadeza mujhe cintA se mukta karate rheNge| mahA0-senApati siMha, suno! maiM nahIM, tumhArI Antarika zakti hI tumheM mukta kregii| jIva svAvalambI aura svatantra hai| vaha ananta catuSTaya se paripUrNa hai aura ananta sAmarthyavAn hai / parantu vaha apanI isa ananta sAmarthya ko svayaM hI nahIM phcaantaa|

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294 Homage to Vaisah .. jisa dina pahacAna jAtA hai usI dina se klezamaya bandhanoM se vimukta ho jAtA hai| isako pahacAno / apane meM hI nahIM, jagat ke kone-kone meN| siMha-he nAtaputta ! maiMne Aja saMsthAgAra meM kucha licchiviyoM ko yaha kahate sunA ki rAjagRha se zAkyazramaNa gautama Aye haiM aura kalyANa ke nUtana patha kA pradarzana kara rahe haiN| mahA.-tuma zramaNa gautama ke pAsa jAnA cAhate ho| siMha-yadi nAtaputta kI AjJA ho to| mahA-senApati, tuma eka hI papa para sthira raho, to acchA hai| zramaNa gautama to karmaphala ko, mukti ko mAnate nahIM ! unake siddhAnta tumheM vicalita kara deNge| jaba taka tuma svastha ho, tumhArI indriyoM meM zakti hai, taba taka mere batAye dharma para AcaraNa karate raho, tumheM zAnti milegii| jarA jAba na pIThei vAhI chAva na vaDhai, jAvidiyA na hAyanti, tAva dhamma smaayre| (saMgIta dhvani-paTa parivartana) grAmINa-pathika, ye zramaNa gautama kona the, jinhoMne vaizAlI ke senApati ko apanI ora AkRSTa kiyA ? pathika-ye the mahAtmA gautamabuddha, jinake bauddha dharma kI jyoti ne sAre eziyA ko dedIpyamAna kara rakhA hai| vaizAlI nagarI meM to usa samaya jitane naye Adarza, naye dharma, utpanna hote the, sabhI ke lie jagaha pii| gautamabuddha kA nAma sunA, to licchaviyoM ne bar3e Agraha ke sAtha unheM bulAyA aura kahate haiM ki buddha bhagavAn ke caraNa rakhate hI vaizAlI meM jo mahAmAriyAM chAyI huI thI, saba gAyaba ho gyiiN| phira to ve aksara vaizAlI Ane lage / vaha azoka kA siMha stambha dekhato ho| grA0-vaha ? hama loga to use bhImasena kI lAThI kahate haiN| 50-mAI! vaha rAjA azoka kA banavAyA huA stambha hai-usI jagaha jahA~ buddha bhagavAn aksara ThaharA karate the| aura dekho yaha TIsA hai na / vaha TIlA eka stUpa thA, jisake nIce bhagavAn buddha ke zarIra kA eka aMza dabA kara rakhA gayA thaa| prA0-acchA ? 50-hAM bhAI ! buddha bhagavAn ko vaizAlI aura usake licchavi bahuta priya the| eka dina kI bAta hai, vaizAlI ke nikaTa mahAvana meM bhagavAn buddha dhyAnAvasthita baiThe hue the aura unake nikaTa the eka vRddha licchavi mahAnAma / itane meM kucha ucchakhala licchavi yuvakoM kA samUha gAnA gAte hue, zora macAte hue AveTa ke lie vahA~ AyA / (saMgIta, paTa parivartana) mahAnAma-dekhiye tathAgata, ye ucchaGkhala licchavi yuvaka kitanA Udhama macA rahe haiN| bhalA . inase kyA AzA kareM ki ye tapAgata ke dharma kI zaraNa leNge|

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295 vaizAlI-digdarzana buda-Thaharo mahAnAma ! inheM Ane do| (kolAhala kama ho jAtA hai, buddha ke pAsa Ate hI ke cupa ho jAte haiM / ) bAyo bhAI, baittho| abhaya, yahA~ Ao, mANikya baiTho na / bhadra baiTha jAo / (kucha dera Thahara kara) mahAnAma ! aba bolo kyA kaha rahe the tuma ? mahAnAma -maiM acaraja meM par3a gayA hai| ye licchavi yuvaka jinakI ucchalatA aura upadrava se hama bar3e bUr3he trasta haiM, ve isa samaya apanA upAdhipUrNa svabhAva taja kara, dhanuSa bANa tyAga tapAgata ke nikaTa kitane zAnta aura saumya bane baiThe haiN| yaha amivAma ke ananta prakAza kA prabhAva hai| buddha-mahAnAma, inakI ucchalatA se trasta mata hoo| ye licchavi yuvaka tumhArI vaizAlI nagarI ke prANa haiN| jAnate ho kyoM ? eka bAra magaSa maMtrI varSakAra ne mujhase pUchA ki kyA ajAtazatru licchaviyoM ko parAsta kara sakatA hai ? maiMne kahA ki licchavi yuvaka to kATha ke takiye lagAkara sote haiM; parizramI ora utsAhI hai, Alasya kA unameM nAma nahIM hai, kaThora jIvana ke AdI haiN| jaba taka unameM ye guNa haiM, taba taka unakI parAjaya sambhava nahIM, cAhe ve kitane ucchaGkhala hoN| mahAnAma -aura bhagavAn ! yahA~ kI yuvatiyAM ? vaizAlI kI yuvatiyAM to sAgara kI phenila laharoM kI bhAMti nRtya aura Amoda-pramoda meM pirakatI rahatI haiN| buddha-jisa yuvatI samAja kI ziromaNi ambApAlI jaisA ratna hai, vaha sammAna kA pAtra hai| mahA.-ambApAlI ? gaNikA ? (ambApAlI kA praveza) ambA-hA~, ambApAlI gaNikA / vaizAlI kI saundarya-mahiSI, ambApAlI / tayAgata ko merA praNAma svIkAra ho / buddha-Aja tuma bahuta ullasita ho bhanne ! . ambA-ullasita kyoM na hoU bhagavan ! Aja tathAgata mere ghara-ambApAlI ke AmrakAnana meM pdhaareNge| Aja merA gaurava sImAhIna hai| kala tathAgata ne merA nimaMtraNa svIkAra kiyA, to lauTate samaya vaizAlI ke rAjapatha para cAra pA~ca gaNarAjoM ke rathoM se merA ratha aTaka gyaa| maiMne sArathI se kahA-"ratha Age bddh'aao|" gaNarAjan bole -"gaNikA kI itanI spardhA / " maiMne jabAba diyA-"hAM, jisake yahA~ tathAgata padhAreMge, usakA ratha pavana kI hor3a legaa|" ve ahaMkAra se haMse aura bole, "tathAgata aura gaNikA ke yahA~ ! unheM AmaMtrita karane to hama jA rahe haiN|" buddha-bhadre, ve gaNarAjana mere pAsa Aye the| 10-(cintita svara) bhagavan ! mere nimaMtraNa ko ThukarA kara kahIM Apa unake yahA~ to na jAiyegA? buddha-nahIM, bhadre ! tathAgata vacanabaddha haiM / maiMne unakA nimaMtraNa asvIkAra kara diyaa|

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296 Homage to Vasali ba0-dAsI pAmArI hai| bukha-lekina Aja mere sAtha tumhAre AmrakAnana meM ve gaNarAjan mI aaryge| 10-avazya AyeM / rAjaputroM ke svAgata meM ambApAlI buthala hai| buddha-Aja ve rAjaputra kI taraha nahIM, eke midu ke pIche A rahai haiM / a0 - jisake amUlya vacanoM kI mikSA pAne ko jambUdvIpa Atura rahatA hai, use maiM bhikSu kaise samajhaM? buddha-tumhArA vAk-cAturya dhanya hai, bhadre ! tumhArI yaha janmabhUmi vaizAlI dhanya hai / vaizAlI ne tathAgata ko kraya kara liyA hai / isake suramya bhavana, Isake gaganacumbI paitya, isake nivAsiyoM kI udAratA- samI meM mujhe anupama AkarSaNa lagatA hai / vaizAlI meM tathAgata ko amUlya paMcaratna mile haiM-dhamma kI pariNati, dhamma ke sacce anuyAyI, kRtajJajana, tapAgata kI avatAraNA aura tathAgata ke dhamma ke pracAraka / yugayugoM taka tathAgata kI smRti meM vaizAlI saMyukta rhegii| ( vAdya saMgIta / paTa parivartana / ) grAmINa-aisI jo vaizAlI nagarI thI pathikaM, usa para to koI hAtha nahIM lagA sakatA thaa| pathika-vaha eka kahAnI hai bhAI ! magadha ke rAjA bimbisAra mai to licchaviyoM ne burI taraha putrI chalanA kA vivAha bhI bimbisAra se kara diyaa| chalanA kA putra huA ajAtazatru-nirmama, niSThura, mahattvAkAMkSI samrAT jisane apane pitA ko bandI kiyaa| apanI mAM ke gharavAloM-licchaviyoM ko kyoM chor3atA ? licchaviyoM para AkramaNa karane ke lie usane pATaliputra meM vizAla durga bnvaayaa| pahalA AkramaNa to niSphala rahA, kyoMki licchavi eka mata hokara janataMtra ke lie ldd'e| lekina dUsarI bAra usane apane maMtrI varSakAra ko licchaviyoM ke bIca phUTa DalavAne ke lie bhejA aura isa taraha vaizAlI ko binA yuddha kiye hI parAjita kara diyaa| prA0-kyA tamI se vaizAlI kI vaha dazAM huI, jo Aja haiM ? 50- nahIM / yadyapi vajjisaMgha kI rAjanItika zakti naSTaprAya ho gayI, tathApi licchavi-jAti kA zaurya aura pratApa sadiyoM taka uttara bhArata ko prabhAvita karatA rahA / buddha ke marane ke sau varSa bAda vaizAlI meM 700 bauddha bhikSuoM ko dvitIya dharma-samA huI / anya rAjyoM ke nRpa licchavi kuTumboM meM vivAha sambandha sthApita karane ko icchuka rahe aura yahAM taka ki IsA kI cauthI zatAbdI meM gupta sAmrAjya ke saMsthApaka candragupta prathama ne eka licchavi kumArI kumAradevI se vivAha kiyaa| usake putra ne to apane sikkoM para khudvaayaa--"licchvidauhitr"| prA.-pathika, hamAre yahA~ to kaI sone ke sikke mile haiM , bar3e sundara /

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vaizAlI digdarzana 297 pa0-ve guSTha samrAToM ke hI haiN| tumane eka sikkA dekhA hogA, jisameM samA candragupta vikamAhitya eka dhanuSa jima bar3e haiN| inhIM samrAT ke samaya meM bIna se eka yAtrI AyA - phaajhaan| (ghaMToM kI dhvani) phA0-yahI vaizAlI hai ?" svara-hA~, idhara se Ao yAtrI / tuma cIna deza se kaba ghale the ? phA0 - kaI barasa hue / bhikkhu, yaha kauna bhavana hai ? svara-kUTAgArazAlA / yahIM tathAgata prAyaH vihAra karate aura upadeza dete the| kaisA ramaNIka bhavana hai ! yaha tuma likha rahe ho yAtrI ? phA0-hA~, likha rahA hU~, jisase mere deza ke nivAsI vaizAlI kI divya nagarI kI zobhA kA andAjA lagA ske| aura batAo, bhikkhu, isa pAvana nagarI kA mAhAtmya aura btaao| / (ghaNToM kI dhvani / paTa parivartana) payika-do sau sAla bAda usI cIna deza se eka aura yAtrI vaizAlI AyA aura usakA nAma thA-hvenasAMga / usane likhA hai(anya svara meM-) "isa deza kI bhUmi uttama aura umajAla hai| phala aura phUla adhika hote haiM / prakRti svamAvika aura sA hai tathA manuSyoM kA AcaraNa pUcha sanyA hai| ye loga dharma se prema aura vidyA kI bar3I pratiSThA karate haiN| virodhI aura bauddha donoM mila jula kara graa0-pthik| pa0-hA~! 50-kyA vaisI vaizAlI phira nahIM hogI? 50-mAI ! usI kI khoja meM maiM ina khaMDaharoM meM mArA mArA phira rahA huuN| isa licchavi bhUmi kI pavitra dhUli, isakI ye dhvasta mUrtiyAM, yaha akelA azokastamma, ye sUkhate-se tAla- sabhI meM bIte hue vaibhava kI kahAniyA~ vikharI par3I haiM / grA0-unameM eka aura cIja chipI par3I hai, pathika ! 10-kyA ? grA0-Ane vAle vaibhava ke sapane ! pa0-tumhArI bAta maiMne nahIM samajhI, bhAI ! 38

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298 Homage to Vaisali mA0-paSika, maiM eka sAdhAraNa grAmINa huuN| lekina tumane merI A~kheM khola dii| tumane mujhe batAyA ki maiM kisa vizAla dharohara kA uttarAdhikArI huuN| tumane mujhe pichale yugoM kA siMhAvalokana kraayaa| ataH maiM tumhArI khoja pUrA kruuNgaa| maiM bhaviSya ke gauravamaya yuga kA nirmANa karUMgA / maiM ina khaMDaharoM kI nIMva para nayI vaizAlI ko khar3A kruuNgaa| maiM licchaviyoM kI santAna hU~-vaha jise kAla naSTa nahIM kara sakatA, jise sadiyoM kI li chipA nahIM sktii| maiM vaMzAlI kI amara jyoti hU~-janazakti aura gaNatantra ko nimaya AvAja hU~ / Ao mere sAtha / gAo mere saMga - (sammilita strI puruSa svara meM-) "jaya licchavigAna ! jaya kSatriya-prANa ! "jaya jaya vaizAlI gaNamAna / siMhoM ke pUta, yauvana ke dUta / ika-sama vaizAlI saMtAna / jaya jaya vaizAlIgaNamAna // 3

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Va wwwwwwwwww vaizAlI - rAmadhArI siMha 'dinakara' o bhArata kI bhUmi bandinI ! o jaMjIroM vAlI ! terI hI kyA kukSi phAr3a kara janmo yo vaizAlI ? vaizAlI ! itihAsa-pRSTha para aMkana aMgAroM kA vaizAlI ! atIta-gahvara meM muMjana talavAroM kA vaizAlI ! jana kA pratipAlaka, gaNa kA Adi vidhAtA! jise DhUMr3hatA deza Aja usa prajAtantra kI mAtA ruko, eka kSaNa pathika ! yahA~ miTTI ko zIza navAo rAjasiddhiyoM kI samAdhi para phUla car3hAte jAo DUbA hai dinamAna isI khaMDahara meM DUbI rAkA chipI huI hai yahI kahIM dhUloM meM rAjapatAkA DhaMDho use. jagAo unako jinakI dhvajA girI hai jinake so jAne se sira para kAlI ghaTA ghirI hai kaho, jagAtI hai unako bandinI ber3iyoMvAlI nahIM uThe ve to na basegI kisI taraha vaishaalii| phira Ate jAgaraNa-gIta TakarA atIta-gahvara se uThatI hai AvAja eka vaizAlI ke khaMDahara se "karanA ho sAkAra svapna ko to balidAna car3hAo jyoti cAhate ho to pahale apanI zikhA jalAo jisa dina eka jvalanta puruSa tuma meM se bar3ha AyegA eka-eka kaNa isa khaMDahara kA jIvita ho jAyegA kisI jAgaraNa kI pratyAzA meM hama par3e hue haiM licchavI nahIM mare, jIvita. mAnava hI mare hue haiN|"

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RECI1219110) 4 // isa vaizAlI ke A~gana meM prisipala manoraMjana prasAda siMha, ema0 e0 / kisa atIta gaurava kI gAthA kvi| tU gAne AyA hai ? kise yuga kI tU karuNa kahAnI hameM sunAne AyA hai ? kyoM vismRta ghaTanAoM kI phira yAda dilAne AyA hai ? kyoM sadiyoM kI sura vedanA punaH jagAne AyA hai ? rahane de ye mUka vyathAe~ sArI apane hI mana meM / mata kaha, kyA kyA huA yahA~ isa vaizAlI ke AMgana meM // sunA, kisI dina yahIM licchavi zAsana thA gaurvshaalii| sunA, kabhI thI unnati ke usa ucca zikhara para vaizAlI // jaba jaga meM pI rAjatantra ko ghaTA ghirI kAlI kAlI ; taba bhI isa prAcIna bhUmi meM prajAtantra kI thI lAlI / lekina hai kyA lAbha malA aba isa atIta ke cintana meM ? mata kaha, kyA kyA huA yahA~ isa vaizAlI ke AMgana meM //

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isa vaizAlI ke AMgana meM 301 sunA, vahIM para pudeva ne kiyA kamI yA Apa nivAsa / mahAraNya kI puNya-kuTI meM thA unakA sundara AvAsa // yahI sundarI AmravArikA taja kara sAre bhoga-vilAsa, AyI bI zraddhA sameta upadeca mahaMga ko unake pAsa // vikasI pI vaha mRdula manjarI pahIM Ana ke kAnana meM / mata kaha kyA kyA huA yahA~ isa vaizAlI ke AMgana meM // sunA, yahIM utpanna huA thA kisI samaya vaha rAjakumAra, tyAga diye the jisane jaga ke bhoga-vilAsa, sAja-zRGgAra, jisake nirmala jaina dharma kA deza-deza meM huA pracAra, tIrthakara jisa mahAvIra ke yaza aba bhI gAtA saMsAra / hai pavitratA bharI huI isa vimala bhUmi ke kaNa-kaNa meM / maMta kaha, kyA kyA huA yahA~ isa vaizAlI ke AMgana meM // hai usa priyadarzI azoka kA stambha Aja bhI gar3A huA / usa atIva gaurava kA hai yaha cihna Aja bhI khar3A huA // supta ho gaye sabhA, jinheM vA pA karake yaha bar3A huaa| rAjanagara rAjA vizAla kA Aja zUnya hai par3A huaa| mata kaha, kyA kyA huA yahAM isa vaizAlI ke AMgana meM //

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VAISALI CORPORATIONS (AN ASPECT OF CORPORATE LIFE IN ANCIENT VAISALI DR. JAGADISH NARAYAN SARKAR, M. A., Ph. D. Asstt. Professor of History, Patna College A detailed, critical study of the antiquities uneartbed at Basalh is a desideratum. It will throw new valuable light on administrative, social and cultural history of Northern India, and specially of N. Bihar during an approximate period of 800 years, from the Mauryan to the Gupta ages. An attempt has been made in this article to study a few references to corporations or guilds contained in inscribed seals found at Basaph, which represents the site of Vaisali. Dr. T. Bloch considered the inscribed clay scals (numbering 720, with over 1,100 seal inscriptions, 120 varieties) to be "the most interesting find" among the antiquities, found during his excavations in 1903-4, and going back to the Gupta period. In 1912 Dr. D. B. Spooner also found in all 235 seals with 283 impressions, and some of his seals throw light on those of Dr. Bloch. There is absolutely no doubt, judging from the facts about economic life of India in pre-Gupta and post-Gupta periods, that huge organisations (sreni) for commercial purposes were made by traders, bankers, manufacturers, and producers and that there was a continuous history of the corporations and guilds during this period. It is interesting to note that while Dr. Spooner's seals, generally representing pre-Gupta periods, mostly refer to sresthinigamasya (i. e., seals of the Guild of Bankers)', Dr. Bloch's seals, generally representing 1. Nos. 808, 270A, 69B. A.S.I.R. 1913-14. Dr. Spooner observed: "In all, sixteen specimens of this seal were recovered. a very unusual number for any one type in this collection. Banking was evidently as prominent in Vaisali as we should have expected it to be, judging from the notice in Manu to the effect that the people in Magadha were bards and traders." (Ibid., 122).

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Vaisali Corporations 303 the Gupta period contain numerous references to Sresthi-sartharaha. kulika-nigama or sometimes nigama, i.e., corporation or guild of bankers, traders and merchants or elderly house-holders. This is almost always combined with seals of private individuals and in one case with the seal of the Chief of Prince's Ministers:8 two or more seals of private persons are found together or with the seal of the guild of bankers, to which they evidently belonged. Dr. Bloch thinks: "It looks, as if during those days something like a modern Chamber of Commerce existed in upper India at some big trading centre, perhaps at Pasaliputra...... most of the persons to whom the seals belonged carried on business transactions with the royal family of Vaisali."4 The seals of temples and seals with religious legends also contain names of Kulikas. One Matndasa is referred to in Nos. 41 and 92: in both his seal is combined with that of the guild and those of some common Kulikas. Probably, he is to be identified with the Matpdasa of the mutilated Gadhwa stone inscription of CandraGupta II: "headed by Matpdasa......for the purpose of increasing the religious merit......fashioned......the Brahmanas of the community of a perpetual almshouse...... by ten dinaras." In No. 55 Dr. Bloch explains Dharmmo-raksati-raksita as a proper name, rather than as a benedictory formula's regarding him as a member of the guild, as his seal occurs along with that of the latter. Some seals with no proper names but only benedictory formulas, contain also seals of private individuals (e.g., Nos. 33, 38. 40) and those of the mercantile guild (e.g., Nos. 39, 40). Corporate activity, similar to that suggested by Basalh seals, is als suggested by epigraphic and literary records of the period. An analysis of the inscriptions yield the names of several individuals belonging to the following classes: 1. No. 5, 29, A.S.I.R. 1903-4. 2. Vide Nos. 43, 44, 45, in Ibid. e.g. Ajapala, Aryyabhatta, Aryyanandi and others. Sometimes we get only the words sresthi-kulika-nigama (No. 28). 3. No. 5 of A.S.I.R. 1903-4. 4. A.S.I.R. 1903-4. 5. "Victorious is the Lord, E. G., Ananta (Siva) with Amba (Durga) (32); "Victorious is the Lord" (33); "Victorious is the Lord Ananta (Siva) the chosen husband of Nandesvar! (Durga) (37). 6. Gadhwa stone inscription of Candragupta II. 7. Mudraraksasa; Dasakumaracharita. 8. The figure in the brackets indicate the number of seals in A,S.I.R. 1903-4.

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304 Homage to Vaisali (a) Kulika: Hari (40, 46, 51, 66, 76, 77, 94, 97) Umabbatta (40, 49, 50, 61, 66, 87, 94) [Dr. Bloch found many specimens of Nagasimba's seal along with other seals, specially the seal of Umabhatta. Dr. Spooner also found the latter's seal (272 B., A. S. I. R. 1913-14) p. 138] Salibhadra (45, 49, 50, 51, 66, 81, 94, 97, 98) Dhana (50, 66) Harih (50) Umapalita (57, 83) Vargga (60, 84) Ugrasena (60) Krisnadatta (45, 63, 78, 92) Sukhita (66, 82, 92) Nagadatta (41, 68, 79) Gonda (45, 62, 75) Nanda (80) Varmma (33, 85) Gauridasa (94) (b) Sarthavaha : Dodda (50, 94, 105) (a) Sresthi : Sas(th)i(datta) (94, 109). Sridasa (45, 96, 110) Kulota, son of Gomika (59, 62, 88): The scal of Gomika was found by Dr. Spooner (1912); the two seals, of the father and the son, were of the same genral style showing that the son followed the father's tradition, and that Gomika was also a banker. Dr. Spooner found the names of the following bankers: (i) Visnudasa-adding his own signet to that of the Banker's guild (8 A, 8 B). (ii) Vyaghrabala-adding his own signet to that of the Banker's guild (14, 167, 271, 282). (iii) Bhadradasa, using, besides his own private signet, the seal also of the guild of Bankers (70, 81, 178, 270 B). 1. The figures within brackets are the numbers in unclassified list of seals in A. S. I. R. 1913-14.

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Vaisali Corporations 305 Prathama Kulika Hari (51, 66, 96, 97, 99)- describing himself both as Kulika (76, 77) and Prathama Kulika. Ugrasimha (44, 60, 100). The identification of these and other names on the Basaph seals, from a critical study of other classes of sources, epigraphic and literary, will throw new light on the organisation and working of the guilds of Vaisali. DODO FULL OOO O100T

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OBSERVATIONS ON THE VAISALI TERRACOTTAS LAKSMAN JHA, B. A. (HONS.) Bihar Government Scholar in Archaeology, London . The excavations carried on at Vaigali by T. Bloch in the year 1903-04 brought out a mass of materials including terracottas, pottery, clay-scals, coins etc. which together with the finds at Mathura, Kausambi, Buxar, Pataliputra, Belwa (Saran) and Kasia (Kusinara, Gorakhpur) supply us with a wealth of information about the life of the people in Northern India in the first four centuries of the Christian era. We choose here the terracottas for a study of the costume prevalent during the days of the Guptas and the four centuries before and after them. Little clay-toys burnt or otherwise give us a clue to the whole outlook of people of those times. They are in many ways better records of the thoughts and aspirations of the people of the times than the overwhelming flood of philosophical treatises and literary compositions synchronistic with these terracottas. An examination of these terrcottas together with those found at Mathura, Kausa mbi, Buxar, Pasaliputra, Belwa (Saran), Kasia (Kusinara, Gorakhpur) and the Didarganj image of the Mauryan age as well as the reliefs at Bharhut of the following century reveals that in matter of dress almost the same pattern was followed throughout Northern India all through the eight centuries beginning with the Mauryas (300 B. C.-500 A. D.): the head-dress and necklace, the waist-chain and the dhoti going round the waist with one end pressed by the chain behind and the other end hanging down in front between the thighs and legs up to the ankles and rings round the ankles; no cover for the portion of the body below the neck and about the waist; in case of males no cover for the thighs and legs; nothing, for the arms except a broad chain round each of them against the armpit. This pattern stands bold in a contrast with what obtains to-day in our society and has been in vogae for the last eight

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Obserrations on the Vaisali Terracottas 307 hundred years at least beginning with the invasion of India by the Mussalmans from the west. The difference is especially marked in women's dress. It would be difficult for a North-Indian to-day to conceive of his women-folk without any cover for the part between the neck and the waist. To reach an explanation of this pattern of costume, we have to look into the climatic conditions that must have obtained in North India during the centuries under discussion and the cultural level of the people who inhabited that long and wide territory then. There is no evidence of any marked topographical changes in North India during the last twentyfive hundred years. We can therefore safely assume that in the days of Vaisali terracotta, climatic conditions were the same as they are today here. The Tropic of Cancer passing through the southern boundary line of the territory, for the greater part of the year, it has either excessively hot summer or mild hot spring and autumn and mild cold winter. Naturally therefore the necessity for clothes for protecting one's body from cold is not so great as it might be in the higher latitudes or on the mountainheights. It is probably due to this fact that very few cloths were required as they are to-day to protect oneself from cold, but protection from the elements has not been the sole consideration with Man in deciding the pattern of his garments. It may have been the most important factor there; but the factor next in importance has been his desire to look better, more attractive than he is. This desire to look more attractive seems to be the guiding factor in setting the pattern of dress as we cast a glance at the mass of Vaisali terracottas; for nowhere there is any attempt to cover the parts most vital and sensitive to cold, e. g., the chest which has within it the lungs and the beart. Man having settled down to agriculture did not have as many worries for his livelihood as in bis primitive days, could give more time and attention to the searching for the ways and means for satisfying the demands of his sex, and he prepared a number of garments to decorate his head, the neck, the arms, the waist, the ankles and thus tried to have a sure place in the heart of a member of the the opposite sex. This is true of women as much as of man. Both vied with each other to look more attractive. Sex which manifested itself in an ugly form in the early and later medieval ages had already in the centuries preceding the medieval age established itself as a dominant factor in life and art of the times and shown unmistakable signs of its coming excesses in the medieval age in life and consequently in art both literary and plastic. Even now we come across discussions claiming to be 'scientific calling the times of the Guptas 'the Golden Age of Indian History on

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308 Homage to Vaisali the ground of political and artistic-both literary and plastic-achievements of the people. Belonging to the camp of those that find it extremely difficult to shake off the prejudice in favour of their people and their country, we cannot but exult in enumerating the long list of victories gained by Samudragupta of Pasaliputra on a hundred battle fields scattered over the whole of India over kings and their comrades that had claimed invincibility before the approach of the gallant armies of the Imperial Guptas. Petty chiefs and self-seeking rulers were all laid low throughout India and the country was given peace and order so that it might allow free scope for the development of the finer aspects of the life of its citizens. But all these stories of glorious achievements on the battlefields or the mass of gold coins of the Guptas unearthed over a wide area of the country do not give as authentic a picture of the common man in those days as these terracottas do. And what is the story they unfold for us about the life and work of this common man ? Poor and helpless as always, he has to direct all his energies towards creating the stage on which to appear himself with the wife, the children, kinsmen and the comrades, singing and dancing all, playing on the msidanga and the vina, in perfect glee as it were, for the recreation of the king, the Lord of the earth. Bereft of all the aspirations after perfections as set for the ideal of life in the philosophical treatises and literary compositions, what were all these myriads of unthinking human beings, reduced to the state of the apes, their ancestors, running to ? What was it they were engaging themselves with? Was it love, enjoyment of life? Or was it coquetry of the most degrading type that led these masses of human beings devoid of even the primary moral susceptibilities, following recklessly their impulses, to the stage where they saw no way to save themselves from the foreign invaders other than to conceal themselves behind the long cloth placed over their heads and hanging down up to the toes or to silently surrender themselves to the enemy like the spineless creatures that they had become by then ? The material and the theme in the artistic representation of the life of the members of the royal family and that of the people almost invariably point to the great gulf that separated the people from the rulers, to the degraded position to which the common man was pushed down. The gold coin with the king as lion-slayer on the obverse and the queen riding the lion on the reverse--that was His Majesty the King with his consort as represented in art. The little clay images of men and women and children dancing and singing and beating the hide-bound faces of their wooden drums with straw-sticks for the recreation of the Royal Master-that was the average citizen in the Golden Age of Indian History.

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Observations on the Vaisali Terracottas 309 The trouser and the coat which form the dress of the king, as represented on his gold coins of the lion-slayer type, are conspicuous by their absence in the Vaigali terracottas. The common man was not expected to indulge in acts of heroism and hence he never required a smart, tight dress consisting of a coat and trouser. He was mostly concerned with playing attendance to the king, and that job could be better performed with a loose, flowing garment than a close-fit suit convenient on the battle field or on the hunting ground. To-day we generally call the suit, consisting of coat and trouser, a European dress and believe that it was the Europeans who originally adopted this style of dress. While trying to assign a date and a place to a particular form of dress, we often forget its origin in the exigencies of function and climate. In the same climate we require a close-fit garment while engaged in manual work and a loose one while at home. In a cold climate a warm close-fit dress would be a necessity, not so in a different climate. Quite often the form varies according to the rank so that at home while the king would appear in gold-laced drapery, the poor attendant would do with a dhoti tied round the waist with one end flowing down up to the knees and a scarf wound round the head. The coat and trouser also might have something to do with the rank in the days of the Guptas as they have to do to-day. In consideration of their causes, the coming of the veil is the same as the disappearance of the coat and trouser by the end of the twelfth century of the Christian era. For to ensure the security of the womeo, she had to be kept from the sight of the invaders; and the Indians having surrendered themselves to these invaders, who became rulers of the land, and given up all intention to organise themselves into a well-knit band of fighters for the freedom of the soil and rise up in revolt against the foreign usurpers, the smart and close-fit suit consisting of coat and trouser was no longer required. It is however to be borne in mind that the preparation of the coat and the trouser in the days of the Guptas was not the same as it is today. With all other (things in human life as well as in Nature, the dress has taken its share in undergoing transformations in the process of evolution so that though the principle remains the same, performance varies according to variances in individual taste and national trends of thought and culture. With regard to the veil which is absent from the Vaisali terracottas, we are presented with some difficulty by the passage Hausrat Fall etc. in Kalidasa's Abhijnanasakuntalam, if of course we take Kalidasa to belong to the age of the Guptas. If 3 usa is veil or cover for the face, it is in conflict with what we find in the terracottas of the period. We

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310 Homage to Vaisait can get out of it only if we explain the fact as due to unsophisticated Sakuntala's inability to bear the sight of the King in Majesty and hence an isolated, abnormal one having no social significance. Or in the face of the objective evidence in form of the terracottas and coins, we may summarily dismiss the subjective reference occurring in a literary composition whose form undergoes changes almost each time it changes hands, terms and expressions often leaving out their original meanings and taking on new ones. Under such circumstances, we may not even be sure if 3990s means the cover for the face. We have deliberately kept from discussing the date of the Vaisali terracottas. We refer the reader for discussions of the same to the articles of T. Bloch and D. B. Spooner in the Archaeological Survey of India Annual Reports for 1903-04 and 1913-14. The palaeography of the inscriptions on the coins and the seals as well as the strata in which the terracottas have been found point definitely to the period 300 A. D. -500 A. D. as their date. It has been deduced from the coins and the seals that Vaisali was the seat of the governor of the province of Tirabhukti (Modern Tirhut) under the Imperial Guptas. NDID

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Yo VAISALI AND GAUTAMA BUDDHA AWADH KISHORE NARAIN, M. A. Banaras Hindu University "Deity of the ruined temple! The broken strings of the 'vina' sing no more your praise. The bells in the evening proclaim not your time of worship. The air is still and silent about you. In your desolate3dwelling comes the vagrant spring breeze. It brings the tidings of flowers-the flowers that for your worship are offered no more." Indeed, all things rush on. They stop not to look behind : they rush on. The world is so fleeting. Change is the rule of nature, the order of the universe. The glorious days of Vaisali are things of the past. She lies in neglect and desolation. One could envy the glory that was Vaisali, but one would perhaps even refuse to pity what remains of her. Relics of her shining period of history lay scattered and buried near Vaigali still bovers over them. Alas, if one could worship that deity of the past ! This is history. Where one does not care now to give even a visit to modern Basadh, in the ages long past, no less a personality than the great Tathagata, the Buddha, could not help giving a sigh, while he was leaving Vaisali never to return again. Simple are the words of the Enlightened One, when he said to Ananda : "ga afgh* FT ! agro Tare Safea arafa" Casting a longing and lingering look behind, over the charming splendour and serenity of the city, he really felt moved at the final parting. These words bear witness to his feelings. How potent and tender are they! What a pregnant and appealing suggestion they make ! The radiant and soft smile, with which the Sun bids us adieu in the annals of our day-to-day life, is a thing which we remember and forget till the occasion repeats itself ; but these words of the Amitabha can never be forgotten in a history of Vaisali and her relations with the Buddha. Such an intimate association it was ! Such a fond love lay between them!

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312 Homage to Vaisali Legends and traditions cannot be facts and history. They weave out such a weird atmosphere around facts that at times it becomes rather impossible to single out the kernel of truth. However, they give suggestions. The modern historian of ancient India is another speculator to give vent to his imagination over such suggestions and thereby shape out a structure of things which look like history. But here we must be cautious about our judgment. The purpose which the modern historian is to serve, the sincerity with which he approaches, and the methods, such as comparison and elimination, analysis and systematisation, which he employs, do not allow the picture drawn by him to be polluted by ugly spots of vain fanciful indulgences. The story of the foundation of Vaisali is an addition to imaginative speculation, which is very often vain and ludicrous, in which some of the writers of ancient India, casting a side-glance over facts and traditions, tried to indulge. Buddhaghosa provides an interesting story in Paramatthajotika for the origin of the Licchavis and the foundation of Vaisali. It is said that once the chief queen of the king of Banaras delivered a lump of flesh, when a son "resplendent like gold" was expected of her. To avoid the displeasure of the king the ladies-in-waiting managed somehow to get it sealed in a casket and thrown into the Ganges. A god, wishing to provide for its safety, wrote with a piece of cinnabar on a slip of gold the words 'The child of the chief queen of the king of Benares', tied it to the casket, and replaced it in the river It was picked up by an ascetic thinking it to contain rags. But finding it otherwise, the ascetic took it to his hermitage and carefully tended the embryo, which in due course of time gave forth two children-a boy and a girl. The ascetic was filled with paternal affection and milk began pouring from his thumb. Whatever reached the stomach of the children could be seen as if put into a vessel of precious transparent stone, so that they appeared to have no skin (Nicchavi) or to have thin skin (Linachavi). Thus the children came to be called Licchavis. The villagers living near the hermitage, having realised the difficulties of the ascetic in nursing the children, offered their services to bring them up. The ascetic assented and handed over the two infants with these words: "The children are possessed of great virtue and goodness; bring them up with great care, and when they are grown up, marry them together. Please the king and getting a piece of land, measure out a city, and instal the prince there." The villagers agreed. The village boys disliked them, for these two children harassed and troubled them and hence it was said they were avoided (Vajjitabba). When they were sixteen years of age, the villagers married them and obtained land from the king, wherein the boy was anointed King. The country

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Vaisali and Gautama Buddha 313 came to be known as Vajji apd the capital city founded by them as Vesali, for, as the family grew rapidly, the city was again and again made larger and still larger. The Ceylopese Buddhist work, Pujavaliya, also gives a similar account. In Chapter XLVII of Valmiki's Ramayana we are told that the city of Vaisali, called Vissala, was founded by Visala, a son of king Iksvaku and the Apsara Alambusa. The Visnupurana, however, makes Visala, a son of Trinabindu by Alambusa. Whatever may be the truth in connecting Visala with Visala, in the very suggestion that Vaigali was known as Visala we get an idea of the extensive area of the city of Vaisali, which has also been referred to in the above account given by Buddhaghosa. In Hiuen Tsang we get a further support for the largeness of the city of Vaisali, nay, he actually gives a measurement of it. He says the foundations of the old city of Vaisali were sixty or seventy li in circuit and the palace city (i. e., the walled part of the city) was four or five li in circuit. In the Ekapanna Jataka we are told, "At the time of Buddha the city of Vesali was encompassed by three walls at a distance of a 'gavyuta from one another and that at three places there were gates with watchtowers and buildings." The Tibetan Dulva also gives an account of Vaisali. It says, "There were three districts in Vaigali. In the first district were seven thousand houses with golden towers, in the middle district fourteen thousand houses with silver towers, and in the last district were twenty-one thousand houses with copper towers ; in these lived the upper, the middle and lower classes according to their positions." Hoernle in his English translation of Uvasagadasao identifies these three districts mentioned in the Dulva with Vesali proper, Kundapura and Vaniyagama. And, as Mrs. Sinclair Stevenson would have us believe, these three represented the priestly (Brabmana)the warrior (Ksatriya) and the commercial (Baniya) communities. From what has already been said, it is reasonable to believe that, at least in the time of Buddha, Vaisali was a large and flourishing city, fortified by walls with watch-gates. It was the capital of the strong clan of the Samvajjis. The populace which consisted mostly of the Licchavis was rich and prosperous with ample resources in food and luxuries. The Licchavis themselves, a united strong Ksatriya clan of the then India, were 40

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314 Homage to Vaisali bandsome in features, colourful in attire and energetic in action. The Buddha once compared them to the Tavatimsa gods. The city of Vaisali was a beauteous spot in this earth full of decent parks and pleasant lotus ponds. The Buddha once remarked: "How beautiful, Ananda, is the city of Vesali, the land of the Vajjis." Verily it was regarded as heavenly. Outside the town, leading uninterruptedly up to the Himalaya, was the Mahavana, a large, natural forest. Nearby were other forests, such asGosingalasala. Vaisali was a sort of a city-state, the likeness of which we find in ancient Greek history. It should not be called a completely republican state, for the franchise was limited only to the seven thousand seven hundred and seven Rajas. In the sixth century B. C., the cauldron of anti-Brahmanic feeling was boiling hot and Sramanic thoughts were raising their heads in Northern India from Kosala in the west to Anga in the East. Vaisali, then, together with other cities like Pasaliputra, Rajagriba and Sravasti, was fast becoming a centre of such activities as helped the rise and growth of two of the most protagonistic sects of the Sramanic culture, i. e., Jainism and Buddhism. Vaisali was already a stronghold of Jainism which is also called the sect of the Nigantbas. It is said that of the forty-two rainy seasons of the latter part of Mabavira's ascetic life, he passed twelve at Vesali. The fact that Mabavira himself was related to Vaisali cannot in any case be overlooked. The influence of the Nigantha leader, Vardhamana Mahavira, can very well be seen in the fact that when Saccaka, one of his followers, visited the Buddha at Mabavana, he was accompanied by five hundred Licchavis, who did not all salute the Buddha as their teacher, but showed him only such respect as was due to an honoured stranger. Indeed, the Buddha's presence in Vesali was a source of discomfort to the Nigankhas and we find mention of various devices resorted to by them to prevent their followers from coming under the influence of the Buddha. As regards the relation of the Buddha with the city of the Licchavis, we first note a reference in the Lalitavist ara, wherein we find that some of the Devas of Tusbitaloka request the Bodhisatta to take his birth in Vaisali, although the request was not granted owing to some weighty reasons. But the first great visit to Vaisalt of the Buddha was made five years after the Great Enlightenment when he spent the vassa there.

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Vaisali and Gautama Buddha 315 We are informed by the Buddhist sources (e.g., Mahavastu) that, owing to drought, a famine ravaged the city of Vaisali to such an extent that people died in large numbers. The smell of the decaying bodies attracted evil spirits and many inhabitants were attacked by intestinal disease. The people complained of it in a general assembly convoked by them. The assembly. after much discussion, decided to invite the Buddha to their city. At that time the lord was in Veluvana in Rajagaha. The Licchavi Mabali, a friend of Bimbisara and son of the chaplain of Vesali, was sent for this purpose. The Buddha accepted the invitation. He started with five hundred Bhikkhus. Bimbisara decorated the route from Rajagaba to the Ganges, a distance of five leagues, and provided all comforts on the way. He himself accompanied the Buddha up to the Ganges. They reached the Ganges in five days. Boats decked with great splendour were ready for the Buddha and his monks. The king of Magadha even followed the Buddha into the water up to his neck to give him his respectful farewell. On the yonder banks, the Licchavis were ready to pay obeisance to their Redeemer. The Licchavis of Vaisali decorated their roads with a magnificence that left the Haryanka king of Magadba far behind in preparations. As soon as the Buddha set foot in the Vajjian territory, there was a thunderstorm and rain fell in torrents. The distance from the Ganges to Vesali was three leagues. When the Sugata approached the city, Sakka, chief of the Devas, came to gr him and at the sight of the Devas, all the malign influences that hung over the country vanished and the evil spirits that worked havoc with the people of Vaisali fled in fear. In the evening the Enlightened One taught Ananda the Ratana Sutta, and ordered that it should be recited within the three walls of the city. This was performed by Ananda during the three watches of the night and all the pestilences of the citizens disappeared. The Tathagata himself recited the Ratana Sutta to the assembled people and eighty-four thousand persons were converted. After seven days Buddha left Vesali. The Licchavis accompanied him to the Ganges with redoubled honours. On the farther bank Bimbisara awaited his arrival and conducted him back to Rajagaha. It was probably during this visit of the Buddha to Vesali that Suddhodana died. According to one account, the Buddha went through the air to visit his dying father and to preach to him and thereby enabling him to attain arahantship before his death.. Thus already we see that the city of Vaisali was hallowed by the happy light of the Great Amitabha even early in his career.

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316 * Homage to Vaisali The closeness of his association with Vaigali and his great familiarity with Licchavi institutions is clear from another account. There was a port on the Ganges, extending over one yo jana, half of which territory belonged to Ajatasatru, and other half to the Licchavis. Nearby was a mountain, from which much fragrant material flowed into the river. While Ajatasatru was making preparations to claim his portion of this material, the Licchavis would go before him and remove it all. This happened on several occasions and Ajatasatru vowed vengeance. He ordered the construction of a city-fort on the banks of the Ganges near Pataligrama and sent his minister, Vassakara, to the Buddha in order to learn from him the chances of his success. The Buddha, enquired from his disciple Ananda, whether the Vajjis practised the seven points taught by him (i. e. Buddha) at the Sarandada Cetiya : that is, whether they held frequent public meetings of their tribe wbich they all attended; whether they met together to make their decisions and carried out their undertakings in concord; whether they upheld tradition and honoured their pledges; whether they respected and supported their elders; whether no women or girls were allowed to be teken by force or abducted; whether they mainptained and paid due respect to their places of Worship; and, whether they supported and fully protected the holy men (arahants) among them. When the Buddha was informed in the affirmative, he told the Magadbh minister Vassakara that so long as these seven afterfalar yar were followed, it was next to impossible to achieve success against the Vijjis. For its security a state needs to be informed of the different activities of at least the neighbouring countries. Before the accession of Ajatasatru, the empire of Magadha, under the rule of Bimbisara, had already developed into a consolidated state and Magadha had already formed relations with the Licchavis. Why is it that Ajatasatru and his able ministers, Sunidha and Vassakara, could not have enough knowledge of the workings of the Licchavi mind? Why is it that for the knowledge of the internal condition of the Vajjis they needed the help, not of a fifthcolumnist, not of a disgruntled Licchavi officer, but of no less a great force in religion than Tatbagata the Buddha ? The reason is obvious. The ministers and the king might be knowing, no doubt, the external structure of the Vajjian confederacy, nay, they might have even harboured a vague idea of their unity and concord. But to know the real state of affairs it became necessary for these statesmen to consult the Buddha, who must have been in close contact and en familiar terms with the Licchavis of Vaisali. Again, in Samyutta Nikaya, the Buddha says : "Look ye Bhikkhus here, how these Licchavis live sleeping with logs of wood as pillows,

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Vaisali and Gautama Buddha 317 strenuous and diligent (appamatta), zealous and active (atapino) in archery. Ajatasattu Vedehiputto, the Magadhan king, can find no defect in them, nor can he discover any cause of action (against them)." It is very difficult to say how many times the Buddha visited Vaisali. But we know from the Buddhist texts that many of the important suttas were preached at Vesali. To name some of them, they are Mahali, Mahas hanada, Culasaccaka, Mahasaccaka, Tevijja, Vacchagotta, Sunakkhatta and Ratana. And it is in these suttas that we find many interesting accounts of the different sojourns of the Buddha. The Licchavis who wanted that the Buddha might be induced to stay in their city, built the Kutagarasala and offered it to him and the Samgha. Once the Licchavis heard that the Enlightened One had repaired to Capala-Caitya for spending a day and so they made a present of it to him and the Samgha. Similarly, the Saptamra-Caitya, the BahuputraCaitya, the Gautama-Caitya Kapinabya-Caitya and the Markata-hradatira-Caitya were made gifts to the Buddha and his church. The famous conrtezan Ambapali of Vaisali also made a gift of her extensive mangogrove to the congregation and similarly Balika made over Balikachhavi which is probably the same as the Balikarama of the Pali Buddhist books. Many important and far-reaching decisions affecting the Dhamma and Samgha of the Buddha were made at Vaisali. The Mahavagga informs us of an occasion when the Buddha saw some Bhikkhus of Vaigali with superfluous Civaras, "almost smothered up in robes', going along with their robes made up into roll on their heads, on their backs and on their waists. Then the Buddha testing the severest winter nights by means of personal experience, fixed the maximum number of robes to be used by the Bhikkhus, i. e., one doubled Sanghati, one single Uttarasanga and one single Antarvasaka. The Cullavagga speaks of another occasion when the Bnddha was staying in the Kutagara Vihara in the Mahavana. There the water was unfit for drinking purposes and hence the Buddha permitted the use of strainers and filters for the Bhikkhus. The Buddha also taught the Bhikkhus many matters connected with "pava kamma" of the Vibaras. He also taught them what sort of houses they were to build and live in. It is here again in Vaisali that one very important and momentous decision was taken which though on the one hand gave a right to the fair sex to get emancipation in the Dhamma of the Enlightened, on the other hand, signalled the coming of that notorious event in the history of a religion which sounds the death-knell of its organisation. Buddha

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318 Homage to Vaisali received a deputation of Sakya ladies headed by Mahapajapati Gotami. At long last permission was given to them, after a good deal of persuasion from Ananda, by the Buddha, for their entrance into the Samgha. The womenfolk came into the Samgha, but they limited the age of the Samgha to five hundred years, which might have extended to one thousand. No history of Vaisali can be complete without mentioning Ambapali. She was no doubt a courtezan, but Vaisali was proud of her; nay, it is said, the prosperity and happiness that came to mark Vaisali was enhanced to a great degree by this courtezan. Her ravishing beauty bewitched Bimbisara, but her simplicity and sincerity in the Dhamma of the Buddha made her attain the highest stage of perfection. She felt proud of her luck when the Buddha agreed to take food at her place and accepted the gift of the mango-grove; and she drove her chariot neck to neck with the chariots of the Licchavi Rajaputtas. According to the Buddhist books, the Licchavis were devout followers of the Buddha and held him in the highest esteem. Even careless boys wandering about with hounds and bows and arrows, and about whom even the elder Mahanama complained, would lay aside their arms when they saw the Buddha seated under a tree and would surround him with folded hands, eager to listen to him. It appears thus that the whole of Vaisali was under the influence of the magnetic personality of the Buddha. From the king in the palace to the beggar in the street, from the most serious man of the time to the notorious boys of the field all listened to him in reverence and paid their worshipful obeisance. The impress that they made in the heart of the Buddha himself was not effaced by time and place and the Tathagata always remembered them, so much so, that while proceeding to Kusinara to attain the Mabaparinibbana, he gave an elephant-like look behind to Vaisali. The people of Vaigali also gave evidence of their love and affection, respect and reverence, by enshrining a portion of the sacred relics of the Buddha in their city. The soothing soft rays of the Amitabha are withdrawn from Vaisali, and she lies in darkness. The flourishing life of Vaisali is buried with the relics of the Tathagata and she lies lifeless in ruins. "The dew is on the lotus, Rise, O great Sun."

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000 VAISALI IN GILGIT MANUSCRIPTS YOGENDRA MISHRA, M. A., SAHITYARATNA In 1931 several Buddhist Sanskrit manuscripts were discovered in a stupa near Gilgit. It was a chance discovery made by a cowboy. The Government of Kashmir and Jammu took charge of the manuscripts and are arranging the publication of these "Gilgit Manuscripts." Parts of them have been published and the remaining ones will be published in due course. They are being edited by Dr. Nalinaksha Dutt, Ph. D., D. Litt, and Vidyavaridhi Pt. Shiva Nath Sharma, Sastri, D. O. C. The manuscripts were written in Gupta characters of the 5th or 6th century A. D. and as such they are some of the earliest so far discovered in India, similar to the Bower manuscripts and to those discovered in Central Asia and Eastern Turkestan. Most of the Manuscripts were known to us only through their Chinese and Tibetan translations and no one dreamt of the discovery of their Sanskrit originals. 18. The language of the manuscripts is similar to that of the Mahavastu, Lalitavistara and other works. In a general way we may remark that the language of the early Mahayana texts is really a Prakrit of a peculiar type. In the language of the "Gilgit Manuscripts" we find endless examples of irregularities. There are several instances which distinctly prove that the compiler worked on a Prakrit original and found difficulty in Sanskritising the Prakrit words. Vaisali, which occupies so prominent a place in Buddhism, is mentioned in the Gilgit Manuscripts on several occasions. Indeed the scene of many Sutras is located there. A particular section of the text (i.e., the first section of the Civaravastu in the Vinaya Texts of the Mulasarvastivadas published in Gilgit Manuscripts, Volume III, Part 2, pp. 1-52) throws interesting light on the life and culture of the Licchavis of the 6th century B. C. The importance of this particular section has

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320 Homage to Vaisali been ably pointed out by Dr. R. C. Majumdar, M. A., Ph. D. P. R. S. in his article entitled 'Historical Materials in Gilgit Manuscripts' published in B. C. Law Volume, Part I, pp. 134-141. Below we propose to collect together the important references to Vasali in the Gilgit Manuscripts and consider their significance. The scene of the first Sutra of the very first volume of Gilgit Manuscripts is laid at Vaisali. The Buddba arrives at the great city of Vaisali (Vaisalim mahanagarim); he is surrounded by all the beings of the worlds. Manjusrikumara stands up and requests the Tathagata to give an exposition of the vows made formerly by the past Buddhas for rescuing the living beings from the miseries of existence. Bhagava grants the request and explains the twelve vows taken formerly. As has already been mentioned the first 52 pages of the Civaravastu published in the Second Part of the Third Volume of the Gilgit Manuscripts are devoted to the history of the Licchavis and their relations with contemporary powers. The first story is that of the marriage of Bimbisara with Cellapa. She was the elder daughter of Simha, the commander-in-chief (Senapati) of the Licchavis and piece of Gopa, the chief minister of Bimbisara. Gopa and Simba were the two sons of Khanda, who was at first the chief minister of the king of Videha, but on finding his fellow ministers envious of him for his abilities, resigned his ministership and became tha Senapati of the Licchavis (pp. 1-15). The second story is that of the foundling Amrapali, who was adopted as a daughter by a Licchavi nobleman called Mabanama. Amrapali became a courtezan and came into contact with Bimbisara. To her was born a son, who came to be known as Abhaya (pp. 16-22). In connection with the above two stories, interesting light is thrown on the political and social customs of the Licchavis. The third story is that of Jivaka (pp. 23-48). In pages 49-52 is related the incident of Bimbisara's mistaking an Ajivaka for a Bhikshu, which led Buddha to devise a special dress (civara) for the Buddhist monks. In the Civaravastu, we find other references as well to Vaisali (pp. 87-89). Buddha passes on to this place where he admonishes the monks to keep their articles of use clean (pp. 87-89). While at Vaisali, he refers to a monk who had misappropriated the property of the Sangha in bis previous lives and as a result had suffered long. This story is followed by certain directions regarding seats, bed-covers, bandages, and segregation of monks suffering from leprosy (p. 91).

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Vaisali 'in Gilgit Manuscripts 321 The monks of Vaisali are mentioned on page 120 (text) as well. A quarrel between the monks of Vaigali and Kausambi is related in the Kosambaka-vastu published in the same volume (i.e. Volume III, Part 2). No important references to Vaisali are found either in Vol. II or Vol. III Pt. 3. Of all the published portions of the Gilgit Manuscripts, the first section of the Civaravastu (Vol. III, Pt, 2, pp. 1-52, especially pp. 1-22) is by far the most important from our point of view. This section has been summarised and its significance brought forth by Dr. R. C. Majumdar. Hence, we shall be contented to point out certain important things relating to the Licchavis and their capital, as revealed in the texts. Our obser* vations are based on the article of Dr. Majumdar which is gratefully acknowledged. We get in the texts a vivid contrast between the republican and the monarchical forms of government, the former being called ganadhina, and the latter ekadhina (p. 5). The context in which Khanda makes the contrast leaves no doubt about the true democratic spirit which animated the citizens of Vaigali. Every important matter was discussed in the assembly and what was desired by ten was opposed by twenty.' Discussion formed an important feature in the working of the assembly. Even the question of marrying his daughter was placed by Mahanama before the as embly. The executive authorities were controlled by the assembly even in minute details. The Sena pati was the head of the state. Simha was elected to this post by the assembly, and we must presume the same procedure in the case of Khanda though the election by the assembly is not specifically referred to. This democratic constitution, however did not mean social equality. The division of the capital city of Vaisali into three residential quarters based on wealth, and the restriction of marriage between equals in each quarter (pp. 6-7) prove clearly the existence of class distinction of a fairly rigid character. But that even a foreigner like Khanda and the courtezan Amrapali were assigned residences in the highest quarter shows the flexibility of the social rules. The convention, actually put into practice by the gana in the case of Amrapali, that the most accomplished woman (or women) in the city of

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322 Homage to Vaisali Vaigali ( (Vaisali striratna) should not be married but remain an object of enjoyment by the gana as a whole (ganasamanyam paribho jyameva,, p. 7 of the text), throws an altogether new light on the social and moral ideas of the age. It is interesting to note that in the Pali Vinaya texts, a pointed reference is made to the courtezan Amrapali as having added lustre and distinction to the city of Vaigali (Cp. "Through that person Vesali became more and more flourishing". Mahavagga VII. 1,1). What is more, in order that Rajagriha might not lag behind Vaisali, a similar courtesan is installed there with the consent of king Bimbisara. The general political history of North-Eastern India, envisaged in the text, is also not without interest. In addition to Prasenajit, king of Kosala with his capital at Sravasti, and Bimbisara, king of Magadha with his capijal at Rajagpiha, to both of whom frequent references are made, mention is made of the kings Pradyota and Udayana, kingdoms of Videha, Varanasi and Campa, and the tribal states of Sakya and Krauncha, Thus it presents the political condition such as we find in other Buddhist canonical texts. It evidently refers to the period before Anga and Kasi were conquered respectively by Bimbisara and Prasenajit. The mention of Videba as a kingdom is important. Rhys Davids includes Videha among the tribal republics and translates the epithet Vedebiputta, applied to Ajatasatru, as the son of the queen of the Videba clan (S.B.E., Vol. XI, p. 134). Both these views are opposed to the testimony of the present text. For, apart from the mention of Videba as a kingdom, it is clearly said that Ajatasatru's mother was not a queen of Videha but the daughter of a citizen of Vaisali, and she was called Vaidehi as she was brought from Videha country. The King of Videha is said to have hundred amatyas with Khanda as the chief or agramatya. This post of agramatya is also mentioned in connection with the kingdoms of Magadha and Kosala, though there is no mention of five hundred amatyas in either case. Whether the body of five hundred amatyas denotes a sort of deliberative assembly cannot be determind. But although its exact nature cannot be defined it seems to be an interesting feature of the government.

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LL vo MACO THE SECOND BUDDHIST COUNCIL OF VAISALI Translated by Dr. Wilhelm Geiger, Ph. D. At the end of the tenth year of the reign of Kalasoka [son of SusuDaga) a century bad gone by since the parinibbana of the Sambuddba. At that time in Vesali many bhikkhus of the Vajji clan did shamelessly teach that the Ten Points were lawful, namely : (1) "Salt in the horn' (2) 'Two fingers' breadth', 1. Our main sources of information for the history of the Second Council held at Vaisali are the Cullavagga of the Vinaya Pitaka and the Vinayaksudrakavastu, the Tibetan translation of the Mula-Sarvastivada Vinaya, which forms also the basis of Buston's and Taranatba's, accounts of the council, as also of Rockhill. The Ceylonese chronicles (i. e.. the Dipavamsa and the Mabavamsa) and Pali commentaries derive their information mainly from the Cullavagga. The account of Yuan Chwang is also useful. Besides the above accounts derived from the Vinaya texts, there are three other texts written by Bhavya, Vasumitra and Vinitadeva on the history of the Buddhist schools. There are references to the session of the council in the Mahavastu, Samadhiraja, Man jusrimulakalpa and other later texts. The account of the Council given here is according to the Mahavamsa which has been translated into English by Dr, Geiger. [Ed.] The Ten Points are explained below ;(i) Carrying salt in a horn vessel, in order to season unsalted foods, when received. This contravened according to one view the rule against the storing of articles of food. (ii) Taking food after midday, lit. when the shadow of the sun " AS01 W ay, howed a shadow of the sun had passed two fingers' breadth beyond noon. (iii) Going to a neighbouring village and taking a second meal there the same day if invited, committing thereby the offence of over-eating.

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324 Homage to Vaisa i (3) Visiting the village, (4) 'Dwelling', (5) "Consent, (6) 'Example', (7) Unchurned milk', (8) Unfermented palm-wine', (9) Seat without fringe', (10) 'Gold and so forth', When this came to the ears of the thera Yasa, the son of the brahman Kakandaka, gifted with the six supernormal powers, who was wandering about in the Vajji country, he betook himself to the Mahavana (vihara) with the resolve to settle the matter. In the uposatha-hall those (monks) had placed a vessel made of metal and filled with water and had said to the lay-folk: "Bestow on the brotherhood1 kahapanas and so on. The tbera forbade them with the word "This is unlawful; give nothing !' Then did they threaten the thera Yasa with the penance called the craving of pardon from lay-folk. He asked for one to bear him company and went with him into the city proclaiming to the citizens, that his teaching was according to the dhamma. Then the bhikkhus heard what (Yasa's) companion had to tell, they came to brust him out and surrounded the thera's horse. The thera left it, rising up and passing through the air, and halting at Kosambi, he forthwith sent messengers to the bhikkhus of Pava and Avanti; he himself went to the Ahoganga-mountain and related all to the thera Sambhuta Sanavasi. Sixty great theras from Pava and eighty from Avanti, all free from the asavas, came together on the Ahoganga. The bhikkus who met together (iv, Holding the uposatha-feast separately by monks dwelling in the same district. (v) The carrying out of official acts by an incomplete chapter, on the supposition that the consent of absent bhikkhus was obtained afterwards. (vi) The following of a practice because it is so done by one's tutor or teacher. (vii) Taking unchurned milk, even after the meal-time. (viii) Drinking unfermented palm-wine. (ix) The use of mats to sit on which were not of tbe prescribed size, if they were without fringe. (x) Accepting gold and silver. [Ed.] 1. A square copper coin (Skr. karsapana).

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The Buddhist Council of Vaisali 325 here from this and that region were in all ninety thousand. When they had all conferred together they, knowing that the deeply learned thera Revata of Soreyya who was free from the asavas, was the chief among them at that time, went thence to seek him out. When the thera heard this resolution (by his divine ear) he set out at once, wishing to travel easily, upon the way to Vesali Arriving day by day in the evening at the spot whence the sage had departed in the morning (the theras) met him (at last) at Sahajati. There the thera Yasa, as the thera Sambhuta had charged him to do, at the end of the recital of the sacred word, addressing himself to the great thera Revata, questioned him on the Ten Points. The thera rejected them, and when he had heard the matter, he said, 'Let us make an end of this dispute)'. The heretical bhikkhus, too, in order to win support, sought the thera Revata. Preparing in abundance the things needful for ascetics, they took ship with all speed and went to Sahajati, bestowing food sumptuously when the mealtime came. The thera Salba, free from the asavas, who lived at Sahajati, having thought on the matter, perceived: Those of Pava hold the true doctrine.' And the great good Brahma drew near to him and said : "Stand thou firm in the doctrine,' and he replied that he would ever stand firm in the doctrine. They (i.e. the Vajjian monks) took those needful things (that they had brought as gifts) and sought the thera Revata, but the thera did not take their part and dismissed (the pupil) who took their part. They went thence to Vesali, shameless they went from there to Pupphapura (Puspapura or Pataliputra), and told king Kalasoka: "Guarding our Master's performed chamber we dwell in the Mahavanavibara in the Vajji territory; but bhikkhus dwelling in the country are coming, great king, with the thought : We will take the vihara for ourselves. Forbid them ! When they had thus misled the king they went (back) to Vesali. Here in Sabajati eleven hundred and ninety thousand bhikkhus were come together under the thera Revata, to bring the dispute to a peaceful end. And the thera would not end the dispute save in the presence of those with whom it had begun; therefore all the bhikkhus went thence to Vesali. The misguided king likewise sent his ministers thither, but led astray by the design of the devas they went elsewhere. And the monarch, when

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326 Homage to Vaisali he had sent them, saw himself in a dream, that night, burled into the hell called Lohakumbhi. The king was sorely terrified and, to calm his fears, bis sister, Nanda, the theri free from the asavas, came to him passing through the air. "An ill deed is this that thou hast done'! Reconcile thee with these venerable bhikhus, the true believers. Placing thyself on their side, protect thou their faith. If thou dost so, blessed art thou !' she said, and thereon vanished. And forwith in the morning the king set out to go to Vesali. He went to the Mabavana (monastery), assembled the congregation of the bhikkhus there, and when he bad heard what was said by both of the opposing) sides, and had decided, himself, for the true faith, when moreover this prince was reconciled with all the rightly believing bhikkhus and had declared that he was for the right belief, he said : 'Do what ye think well to further the doctrine,' and when he had promised to be their protector, he returned to his capital. Thereafter the brotherhood came together to decide upon those points; then, in the congregation of monks), aimless words were spent. Then the thera Revata, who went into the midst of the brotherhood, resolved to settle the matter by means of an ubbahika.1 He appointed four bhikkhus from the East, and four form Pava, for the ubbahika to set the dispute to rest. Sabbakami and Salha, one named Khujjasobhita, and Vasabhagamika, these were the theras from the East; Revata, Sanasambhuta, Yasa, the son of Kakandaka, and Sumana these were the four theras from Pava. Now to decide on those points the eight theras who were free from the asavas betook them to the quiet and solitary Valikarama. There, in the beautiful spot prepared for them by the young Ajita, the great theras took up their abode, they who knew the thoughts of the Greatest of Sages. And the great thera Revata, skilled in questioning, questioned the thera Sabbakami successively on each one of those points. Questioned by him the great thera Sabbakami thus gave judgment: "All these points are unlawful, according to tradition.' And when, in due order, they had ended (their task) in this place, they did all again, in like manner, with question and answer, in the presence of the brotherhood. And thus did the great theras refute the teaching of those ten thousand beretical bhikkhus who maintained the Ten Points.. 1. Ubbahikaya 'by means of a Referat', the settlement of a dispute being laid in the hands of certain chosen brethren,

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The Buddhist Council of Vaisali 327 Sabbakami was then the samghatthera on the earth, one hundred and twenty years did he number since his upasampada. Sabbakami and Salha, Revata, Kbujjasobhita, Yasa, the son of Kakandaka, and Sambhuta Sanavasika, the six theras, were pupils of the thera Ananda; but Vasa bhagamika and Sumana, the two theras, were pupils of the thera Anuruddha. These eight fortunate theras had beheld the Tatbagata in time past. One hundred and twelve thousand bhikkhus had come together, and of all these bhikkhus the thera Revata then was the chief. At that time the thera, in order to hold a council, that the true faith might long endure, chose seven hundred out of all that troop of bhikkhus; (those chosen were) arahants endowed with the four special sciences, understanding of meanings and so forth, knowing the tipitaka. All these (theras met) in the Valikarama protected by Kalasoka, under the leadership of the thera Revata, (and) compiled the dhamma. Since they accepted the dhamma already established in time past and proclaimed afterward, they completed their work in eight months. When these theras of high renown had held the Second Council, they, since in them all evil had perished, attained ia course of time unto nibbana.

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FA-HIAN'S TRAVELS IN THE VAISALI REGION Translated by Samuel Beal, B.A. I. Where Buddha left the Licchavis) Going south-east twelve yo janas form this place [i.e Kusinagara), we arrive at the spotl where the Licchavis, desiring to follow Buddha to the scene of his Nirvana, were forbidden to do so. On account of their affection for Buddha they were unwilling to go back, on wbich Buddha caused to appear between them and him a great and deeply-scarped river, which they could not cross. He then left with them his alms-bowl as a memorial, and exhorted them to return to their houses. On this they went back and erected a stone pillar, on which this account is engraved. [II. Vaisali] From this going five yo janas eastward, we arrive at the country of Vaisali. To the north of the city of Vaisali there is the vibara of the great forest, which has a two-storied tower. This chapel was once occupied by Buddha. Here also is the tower which was built over half the body of Ananda. Within this city dwelt the lady Amrapali (who built) a tower for Buddha; the ruins still exist. Three li to the south of the city, on the west side of the road is the garden which the lady Amrapali gave to Buddha as a resting-place. When Buddha was about to enter Nirvana, accompanied by his disciples, he left Vaisali by the western gate, and turning his body to the 1. Cunningham identifies this place with Kesariya (Champaran District) situated about 30 miles north-west of Basash, the site of old Vaisali. Dr. Bloch accepts this identification. [Ed.).

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Fa-Hian's Travels in the Vaisali Region 329 right, he beheld the city and thus addressed his followers: "In this place I have performed the last religious act of my earthly career." Men afterwards raised a tower on this spot. Three li to the north-west of the city is a tower called, "the tower of the deposited bows and clubs." The origin of this name was as follows--- On one of the upper streams of the Ganges there was a certain country ruled by a king. One of his concubines gave birth to an unformed foetus whereupon the queen being jealous, said, "Your conception is one of bad omen". So they closed it up in a box of wood and cast it into the Ganges. Lower down the stream there was another king, who taking a tour of observation, caught sight of the wooden box floating on the stream. On bringing it to shore and opening it, he found inside a thousand children very fair, well formed, and most unique. The king thereupon took them and brought them up. When they grew up they turned out to be very brave and warlike, and were victorious over all whom they went to attack. In process of time they marched against the kingdom of the monarch, their father, at which he was filled with consternation. On this his concubine asked the king why he was so terrified; to whom he replied, "The king of that country has a thousand sons, brave and warlike beyond compare, and they are coming to attack my country; this is why I am alarmed." To this the concubine replied, "Fear not ! but erect on the east of the city a high tower, and when the rebels come, place me on it; I will restrain them." The king did so, and when the invaders arrived, the concubine addressed them from the tower, saying, "You are my children. Then why are you rebellious ?" They replied, "Who are you that say you are our mother ?" The concubine replied, "If ye will not believe me, all of you look up and open your mouths." On this the concubine, with both her hands, pressed her breasts, and from each breast proceeded five hundred jets of milk, which fell into the mouths of her thousand sons. On this the rebels, perceiving that she was indeed their mother, immediately laid down their bows and clubs. The two royal fathers, by a consideration of these circumstances, were able to arrive at the condition of Pratyeka Buddhas, and the tower erected in their honour remains to this day. In after times, when the Lord of the World arrived at supreme reason, he addressed his disciples in these words, "This is the place where I formerly laid aside my bow and my club." Men in after times, coming to know this, founded a tower in this place, and hence the name. The thousand children are in truth the thousand Buddhas of this Bhadrakalpa. Buddha, when standing beside this tower, addressed Ananda thus, "After three months I must enter Nirvana", on which occasion Mara-raja 42

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330 Homage to Vaisali 80 fascinated the mind of Ananda that he did not request Buddha to remain in the world. Going east from this point three or four li there is a tower. One hundred years after the Nirvana of Buddha there were at Vaigali certain Bhikshus who broke the rules of the Vinaya in ten particulars, saying that Buddha had said it was so, at which time the Arbats and the orthodox Bhikshus, making an assembly of 700 ecclesiastics, compared and collated the Vinaya Pitaka afresh. Afterwards men erected a tower on this spot which still exists. [III. The confluence of the five rivers.] Going four yo janas east, we arrive at the confluence of the five rivers. When Ananda was going from the country of Magadha towards Vaisali, desiring to enter Nirvana, the Devas acquainted King Ajatasatru of it. The king immediately set out after him at the head of his troops, and arrived at the banks of the river. The Licchavis of Vaisali, hearing that Ananda was coming, likewise set out to meet him and arrived at the side of the river. Ananda then reflected that if he were to advance King Ajatasatru would be much grieved, and if he should go back, then the Licchavis would be indignant. Being perplexed, he forthwith entered the Samadhi called the brilliancy of flame," consuming his body, and entered Nirvana in the midst of the river. His body was divided into two parts; one part was found on either side of the river; so the two kings, taking the relics of half his body returned and erected towers over them. Crossing the river, and going south one yo jana, we arrive at Magadha and the town of Palaliputra (Palin-fu).

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2A OS 92 AND 2 4 .7 MU HIUEN TSIANG'S TRAVELS IN VAISALI AND THE ADJOINING VAJJIAN TERRITORY Translated by : SAMUEL BEAL., B. A Going north-east from this [i.e. the Drona Stupa,] and crossing the Ganges, 1 after travelling 140 or 150 li, we come to the country of Fej-she-li (Vaisali). FEI-SHE-LI (VAISALI) This kingdom is about 5000 li in circuit. The soil is rich and fertile; flowers and fruits are produced in abundance. The amra fruit (mango) and the mocha (banana). are very plentiful and much prized. The climate is agreeable and temperate. The manners of the people are pure and honest. They love religion and highly esteem learning. Both heretics and believers are found living together. There are several hundred sangharamas, which are mostly dilapidated. The three or five which still remain have but few priests in them. There are several tens of Deva temples, occupied by sectaries of different kinds. The followers of the Nirgrantbas are very numerous. The capital city of Vaisali (or, called Vaisali) is to a great extent in ruins. Its old foundations are from 60 to 70 li in circuit. The royal precincts are about 4 or 5 li round; there are a few people living in it. North-west of the royal city (precincts) 5 or 6 li, is a sangharama with a few disciples. They study the teaching of the Little Vehicle, according to the Sammatiya school. 1. According to Cunningham, the pilgrim must have crossed the Gandak river, not the Ganges. This river flows within 12 miles of Dighwara, the probable site of the Drona stupa. So he regards the Ganges of this passage as a mistake for Gandak. Thomas Watters, however, regards the text as correct [Ed.).

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332 Homage to Vaisali By the side of it is a stupa. It was here Tathagata delivered the Vimalakirtti Sutra (Pi-mo-lo-kie-king), and the son of a householder, Ratnakara, and others offered precious parasols (to Buddha). To the east of this is a stupa. It was here Sariputra and others obtained perfect exemption (became Arhats). To the south-east of this last spot is a stupa; this was built by a king of Vaisali. After the Nirvana of Buddha, a former king of this country obtained a portion of the relics of his body, and to honour them as bighly as possible raised (this building).1 The records of India state : In this stupa there was at first a quantity of relics equal to a "hoh" (ten pecks). Asoka-raja opening it, took away pine-tentbs of the whole, leaving only one-tenth behind. Afterwards there was a king of the country who wished again to open the stupa, but at the moment when he began to do so, the earth trembled, and he dared not proceed to open (the stupa). To the north-west is a stupa built by Asoka-raja; by the side of it is a stone pillar about 50 or 60 feet high, with the figure of a lion on the top. To the south of the stone pillar is a tank. This was dug by a band of monkeys (Markatahrada) for Buddha's use. When he was in the world of old, Tathagata once and again dwelt here. Not far to the south of this tank is a stupa; it was here the monkeys, taking the alms-bowl of Tathagata, climbed a tree and gathered him some honey. Not far to the south is a stupa; this is the place where the monkeys offered the honey? to Buddha. At the north-west angle of the lake there is still a figure of a monkey. To the north-east of the sangharama 3 or 4 li is a stupa; this is the old site of the house of Vimalakirtti (Pi-mo-lo-ki); various spiritual signs (manifestations) are exhibited here. Not far from this is a spirit-dwelling (a chapel); its shape like a pile of bricks. Tradition says this stone-pile is where the householder Vimalakirtti preached the law when he was sick. 1. The Licchavis of Vaisali obtained a share of the relics of Buddha, and raised over them a stupa. The scene found at Sanchi (pl. xxviii, fig. 1, Tree and Serpent Worship) probably refers to this stupa and its consecration. This scene is also found at Sanchi (pl. xxvi. fig. 2, Tree and Serpent Worship). It is on the same pillar as the consecration scene alluded to above. The pillar was evidently the work or gift of the Vaisali people.

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Hiuen Tsiang's Travels in Vaisali 333 Not far from this is a stupa; this is the site of the old residence of Ratnakara (Pao tsi). Not far from this is a stupa; this is the old house of the lady Amra. It was here the aunt of Buddha and other Bhikshunis obtained Nirvana. To the north of the sangharama 3 or 4 li is a stupa; this indicates the place where Tathagata stopped when about to advance to Kusinagara to die, whilst men and Kinparas followed him.1 From this not far to the north-west is a stupa; here Buddha for the very last time gazed upon the city of Vaigali. Not far to the south of this is a vihara, before which is built a stupa; this is the site of the garden of the Amra-girl, which she gave in charity to Buddha. By the side of this garden is a stupa; this is the place where Tathagata announced his death. When Buddha formerly dwelt in this place, he told Ananda as follows: "Those who obtain the four spiritual faculties are able to extend their lives to a kalpa. What is the term of years of Tatbagata then ?" Thrice he asked this question, and Ananda answered not, through the fascination of Mara. Then Ananda rising from his seat, gave himself up to silent thought in a wood. At this time Mara coming to Buddha, asked him, saying, "Tathagata has for a long time dwelt in the world teaching and converting. Those whom he has saved from the circling streams (of transmigration) are as numerous as the dust or the sands. This surely is the time to partake of the joy of Nirvana". Tathagata taking some grains of dust on his nail, asked Mara, saying, "Are the grains of dust on my najl equal to the dust of the whole earth or not ?" He answered, "The dust of the earth is much greater." Buddha 2. The Kinnaras are said to be the horse-faced musicians of Kuvera; but the Chinese symbols describe them as "something different from men." They may be seen figured in the sculpture at Sanchi (pl. xxvi. fig. I), where they are coming to the place where Buddha stopped (igured by the oblong stone); this is another sculpture of the Vaisali pillar, and illustrates the notice in the text. This interview of Mara (called Pisuna, the wicked one, in the Chinese version, S. B. E. vol. xix, p. 267) is again found among the Sanchi sculptures on the Vaisali pillar, pl. xxvi. fig. I, lower scene. If the four identifications on this pillar are correct, we may conclude that the people of Vaisali were a Northern people allied to the Yue-chi. 3.

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334 Homage to Vaisalt said, "Those who are saved are as the grains of earth on my nail; those not saved like the grains of the whole earth; but after three months I shall die." Mara hearing it, was rejoiced and departed. Meantime Ananda in the wood suddenly had a strange dream, and coming to Buddha he told it to him saying, "I was in the wood, when I beheld in my dream a large tree, whose branches and leaves in their luxuriance cast a grateful shade beneath, when suddenly a mighty wind arose which destroyed and scattered the tree and its branches without leaving a mark behind. Oh, forbid it that the lord is going to die ! My heart is sad and worn, therefore I have come to ask you if it be so or not ?" Buddha answered Ananda, "I asked you before, and Mara so fascinated you that you did not then ask me to remain in the world. Mara-raja has urged me to die soon, and I have covenanted to do so, and fixed the time. This is the meaning of your dream." Not far from this spot is a stupa. This is the spot where the thousand sons beheld their father and their mother. Formerly there was a Rishi who lived a secret life amid the crags and valleys. In the second month of spring he had been bathing himself in a pure stream of water. A roedeer which came to drink there just after, conceived and brought forth a female child, very beautiful beyond human measure, but she had the feet of a deer. The Rishi having seen it, adopted and cherished it (as his child). As time went on, on one occasion he ordered her to go and seek some fire. In so doing she came to the but of another Rishi; but wherever her feet trod there she left the impression of a lotus-flower on the ground. The other Rishi having seen this, was very much surprised and bade her walk round his hut and he would give her some fire. Having done so and got the fire, she returned. At this time Fan-Yu-Wang (Brahmadattaraja) going out on a short excursion, saw the lotus-flower traces, and followed them to seek (the cause). Admiring her strange and wonderful appearance, he took her back in his carriage. The soothsayers casting her fortune said, "She will bear a thousand sons." Hearing this, the other women did nothing but scheme against her. Her time having been accomplished, she brought forth a lotus flower of a thousand leaves, and on each leaf was seated a boy. The other women slandered her on its account, and saying it was "an unlucky omen", threw (the lotus) into the Ganges, and it was carried away by the current. The king of Ujiyan (U-shi-yen), down the stream, going out for ap excursion observed a yellow-cloud-covered box floating on the water and

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Hiuen Tsiang's Travels in Vaisali 335 coming towards him. He took it and opened it, and there saw a thousand boys; being well nourished, when they came to perfect stature, they were of great strength. Relying on these, he extended his kingdom in every direction, and encouraged by the victories of his troops, he was on the point of extending his conquest to this country (i. e. Vaisali). Brahmadatta-raja hearing of it, was much alarmed; fearing his army was not able to contend successfuly with the invaders, he was at a loss what to do. At this time deer-footed girl, knowing in her heart that these were her sons, addressed the king thus: "Now that these youthful warriors are approaching the frontier, from the highest to the lowest there is an absence of courage (heart). Your feeble wife by her thought is able to conquer those redoubtable champions." The king not yet believing her, remained overwhelined with fear, Then the deer-girl, mounting the city wall, waited the arrival of the warriors. The thousand youths having sourrounded the city with their soldiers, the deer-girl said to them, "Do not be rebellious! I am your mother; you are my sons." The thousand youths replied, "What extravagant words are these !" The deer-girl then pressing both her breasts, a thousand jets of milk flowed out therefrom, and by divine direction fell into their mouths. Then they laid aside their armour, broke their ranks, and returned to their tribe and family. The two countries mutualiy rejoiced, and the people rested in peace. Not far from this spot is a stupa. This is where Tathagata walked for exercise, and left the traces thereof. In teaching (or, pointing to the traces) he addressed the congregation thus : "In ancient days, in this place, I returned to my family on seeing my mother. If you would know then, those thousand youths are the same as the thousand Buddhas of this Bhadra-kaspa." To the east of the spot where Buddha explained this birth (jataka) is a ruined foundation above which is built a stupa. A bright light is from time to time reflected here. Those who ask (pray) in worship obtain their request. The ruins of the turretted preaching-hall, where Buddha uttered the Samantamukha dharani and other sutras, are still visible. By the side of the preaching-hall, and not far from it, is a stupa which contains the relics of the half body of Ananda, Not far from this are several stupas--the exact number has not yet been determined. Here a thousand Pratyeka Buddhas (To-kio) attained Nirvana. Both within and without the city of Vaisali, and all round it, the sacred vestiges are so numerous that it would be difficult to recount them

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336 Homage to Vaisalz all. At every step commanding sites and old foundations are seen, which the succession of seasons and lapse of years have entirely destroyed. The forests are uprooted; the shallow lakes are dried up and stinking; nought but offensive remnants of decay can be recorded. Going north-west of the chief city 50 or 60 li, we come to a great stupa. This is where the Licchavis (Li-ch'e-po) took leave of Buddha. Tathagata having left the city of Vaisali on his way to Kusinagara, all the Licchavis, hearing that Buddha was about to die, accompanied him wailing and lamenting. The Lord of the World having observed their fond affection, and as words were useless to calm them, immediately by his spiritual power caused to appear a great river with steep sides and deep, the waves of which flowed on impetuously. Then the Licchavis were abruptly stopped on their way, moved with grief as they were.. Then Tatbagata left them his patra as a token of remembrance. Two hundred li to the north-west of the city of Vaisali, or a little less, is an old and long-deserted city, with but few inhabitants. In it is a stupa. This is the place where Buddha dwelt when, in old days, for the sake of an assembly of Bodhisattvas, men, and Devas, he recited an explanatory jataka of himself when as a Bodhisattva he was a cakravartin monarch of this city and called Mahadeva (Ta-tien). He was possessed of the seven treasures, and his rule extended over the world (the four empires). Observing the marks of decay in himself, and concluding in his mind about the impermanency of his body, he took a high resolve (being secretly affected by his reflections), left his throne, gave up his country, and. becoming a hermit, assumed the dark robes and gave himself to study. Going south-east from the city 14 or 15 li, we come to a great stupa. It was here the convocation of the seven hundred sages and saints was held. One hundred and ten years after the Nirvana of Buddha there were in Vaisali some Bhikkhus who broke the laws of Buddha and perverted the rules of discipline. At this time Yasada (Ye-she-t'o) Ayushmat was stopping in the country of Kosala (Kiao--so-lo); Sambogha (San-pu-kia) Ayushmat was dwelling in the country of Mathura; Revata (Li-po-to) Ayushmat was stopping in the country of Han-jo (Kanyakubja); Sala (Sha-lo) Ayushmat was stopping in the country of Vaisali; Pujasumira (Fu-she-su-mi-lo- Kujjasobhita ?) Ayushmat was stopping in the country of Sha-lo-li-fo (Salaribhu ?): all these were great Arhats, possessed of independent power, faithful to the three pitakas, possessed of the three enlightenment (vidyas), of great renown, knowing all that should be known, all of them disciples of Ananda.

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Hiuen Tsiang's Travels in Vatsali 337 At this time Yasada sent a message to summon the sages and saints to a convocation at the city of Vaigali. There was only wanting one to make up the 700, when Fu-she-su-mi-lo by the use of his divine sight saw the saints and sages assembled and deliberating about religions matters. By his miraculous power he appeared in the assembly. Then Sambhoga, in the midst of the assembly. baring his right breast and prostrating himself, (arose) and exclaimed with a loud voice, "Let the congregation be silent, respectfully thoughtful ! In former days the great and holy King of the Law, after an illustrious career, entred Nirvana. Although years and months have elapsed since then, his words and teaching still survive. But now the Bhikshus of Vaigali have become negligent and pervert the eommandments. There are ten points in which they disobey the words of the Buddha (the ten power : 'dasabala'). Now then, learned sirs, you xnow well the points of error; you are well acquained with the teaching of the highly virtuous (bhadanta) Ananda : in deep affection to Buddha let us again declare his holy will." . Then the whole congregation were deeply affected; they summoned to the assembly the Bhikshus and, accordi:g to the Vipaya, they charged them with transgression, bound afresh the rules that had been broken, and vindicated the holy law. Going south 80 or 90 li from this place, we come to the sangharama called Sveta pura (Shi-fei-to-pa-lo); its massive towers, with their roundod shapes and double storeys, rise in the air. The priests are calm and respectful, and all study the great vehicle. By the side of this building are traces where the four past Buddhas, sat and walked. By the side of these is a stupa built by Asoka-raja. It was here, when Buddba was alive, that, on going southwards to the Magadha country, he turned northwards to look at Vaisali, and left there, on the road where he stopped to breathe, traces of his visit. . Going south-east from the Svetapura Sangharama 30 li or so, on either (south or north) side of the Ganges river there is a stupa; this is the spot where the venerable Ananda divided his body between the two kingdoms. Ananda was on his father's side cousin of Tathagata. He was a disciple (saiksha) well acquainted with the doctrine (collectanea), thoroughly instructed in ordinary matters (men and things), and of masculine understanding. After Buddha's departure from the world he succeeded the grcat Kasyapa in the guardianship of the true law, and became the guide and teacher of men devoted to religion (men not yet Arhats). He was dwelling in the Magadha country in a wood; as he was walking to and 43

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338 Homage to Vatsali fro he saw a Sramanera (novice) repeating in a budgling way a sutra of Buddha, perverting and mistaking the sentences and words. Ananda having heard him, his feelings were moved towards him, and, full of pity, he approached the place where he was; he desired to point out his mistakes and direct him in the right way. The Sramanera, smiling, said, "Your reverence is of great age; your interpretation of the words is a mistaken one. My teacher is a man of much enlightenment; his years (springs and autumns) are in their full maturity. I have received from him personally the true method of interpreting (the work in question); there can be no mistake." Ananda remained silent, and then went away, and with a sigh he said, "Athough my years are many, yet for men's sake I was wishful to remain longer in the world, to hand down and defend the true law. But now men all creatures) are stained with sin, and it is exceedingly difficult to instruct them. To stay longer would be useless: I will die soon". On this, going from Magadha, he went towards the city of Vaidali, and was now in the middle of the Ganges in a boat, crossing the river. At this time the king of Magadba, hearing of Ananda's departure, his feelings were deeply affected towards him, and so, preparing his chariot, he hastened after him with his followers (soldiers) to ask him to return. And now his host of warriors, myriads in number, were on the southern bank of the river, when the king of Vaigali, hearing of Ananda's approach, was moved by a sorrowful affection, and, equipping his host, he also went with all spoed to meet him. His myriads of soldiers were assembled on the opposite bank of the river (the north side), and the two armies faced each other, with their banners and accoutrements shining in the sun. Ananda, fearing lest there should be a conflict and a mutual slaughter, raised himself from the boat inro mid-air, and there displayed bis spiritual capabilities, and forthwith attained Nirvana. He seemed as though encompassed by fire, and his bones fell in two parts, one on the south side, the other on the north side of the river. Thus the two kings each took a part, and, whilst the soldiers raised their piteous cry, they all returned home and built stupas over the relics and paid them religious worship. Going north-east from this 500 li orso, we arrive at the country of Fo-li-shi (Vfiji). FO-LI-SHI (VRIJI)1 This kingdom is about 4000 li in circuit. From east to west it is broad, and narrow from north to south. The soil is rich and fertile; fruits and flowers are abundant. The climate is rather cold. 1. The country of the Vpijis or Samvfijis, i.e. united Vrijis, was that of the confederated eight tribes of the people called the Vtijis or Vaijis, one of which, viz., that of the Licchavis, dwelt at Vaisali. They were republicans.

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Hiuen Tsiang's Travels in Vaisali 339 The men are quick and hasty in disposition. Most of the people are heretics; a few believe in the law of Buddha. There are about ten sangharamas; the disciples (priests) are less than 1000. They study assiduously both the Great and Little Vehicles. There are several tens of Deva temples, with a great number of unbelievers. The capital of the country is called Chen-shu-na. It is mostly in ruins. In the old royal precinct (citadel or inner city) there are yet some 3000 houses; it may be called either a village or a town. To the north-east of the great river is a sangharama. The priests are few, but they are studious and of a pure and dignified character. From this going west along the side of the river, we find a stupa about 30 feet high. To the south of it is a stretch of deep water. The great merciful Lord of the World converted here some fishermen. In days long past, when Buddha was living, there were 500 fishermen who joined in partnership to fish for and catch the finny tribes, whereupon they entangled in the river stream a great fish with eighteen heads; each head had two eyes. The fishermen desired to kill it, but Tathagata being then in the country of Vaisali, with his divine sight saw what was going on, and raising within him a compassionate heart, he used this opportunity as a means for converting and directing (men). Accordingly, in order to open their minds, he said to the great congregation, "In the Vriji country there is a great fish; I wish to guide it into the right way), in order to enlighten the fishermen; you therefore should embrace this opportunity". On this the great congregation surrounding him, by their spiritual power passed through the air and came to the river-side. He sat down as usual, and forthwiih addressed the fishermen; "Kill not that fish. By my spiritual power I will open the way for the expedients, and cause this great fish to know its former kind of life; and in order to do this I will cause it to speak in human language and truly to exhibit human affections (feelings)." Then Tathagata, knowing it beforehand, asked (the fish), "In your former existence, what crime did you commit that in the circle of migration you have been born in this evil way and with this hideous body?" The fish said, "Formerly, by the merit I had gained, I was born in a noble family as the Brabman Kapitba (Kie-pi-tha) Relying on this family origin, I insulted other persons; relying on my extensive knowledge, I despised all books and rules, and with a supercilious heart I reviled the Buddhas with opprobrious words, and ridiculed the priests by comparing them to every kind of brute beast, as the ass, or the mule, or the horse, and

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340 Homage to Vaisali every unsightly form. In return for all this I received this monstrous body of mine. Thanks, however, to some virtuous remnants during former lives, I am born during the time of a Buddha's appearance in the world, and permitted to see his sacred form, and myself to receive his sacred instruction and to confess and repent of my former misdeeds". On this Tathagata, according to the circumstances, instructed and converted him by wisely opening his understanding. The fish having received the law, expired, and by the power of this merit was born in heaven. On this he considered his body, and reflected by what circumstances he was thus born. So, knowing his former life and recollecting the circumstaces of his conversion, he was moved with gratitude to Buddha, and, with all the Devas, with bended form he bowed before him and worshipped, and then having circumambulated him, he withdrew, and standing apart, offered precious flowers and unguents in religious service. The Lord of the World having directed the fishermen to consider this, and on their account preached the law, they were all forth with enlightened and offered him profound respect. Repenting of their faults, they destroyed their nets, burnt their boats, and having taken refuge in the law, they assumed the religious babit, and by means of the excellent doctrine they heard came out of the reach of worldly influences and obtained the holy fruit (of Arhats). Going north-east form this spot about 100 li, we come to an old city, on the west of which is a stupa built by Asoka-raja, in height about 100 feet. Here Buddha, when living in the world, preached the law for six months and converted the Devas. Going north 140 or 150 paces is a little stupa; here Buddha, for the sake of the Bhikshus, established some rules of discipline. West of this not far is a stupa containing hair and nail relics. Tatba. gata formerly residing in this place, men from all the neighbouring towns and villages flocked together and burnt incense, and scattered flowers, and lighted lamps and torches in his honour. Going north-west from this 1400 or 1500 li, crossing some mountains and entering a valley, ve come to the country of Ni-po-lo (Nepala). NI-PO-LO (NEPALA) This country is about 4000 li in circuit, and is situated among the Snowy Mountains.

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341 Hiuen Tsiang's Travels in Vaisaii The capital city is about 20 li round........ The king is a Kshattriya, and belongs to the family of the Licchavis...... He has a sincere faith in the law of Buddha ......... To the south-east of the capital is a little stream and a lake........... From this going back to Vaisali, and crossing the Ganges to the south we arrive at the country of Mo-kie-t'o (Magadha). Ons does not appear in 1. The pilgrim does not appear himself to have gone into Nepala. He went to the capital of the Vgjjis, and there speaks from report. the sea

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OOPT MODA. DOLI ALMS-BOWL OF BUDDHA FROM VAISALI S. V, SOHONI Wbile dealing with some problems of Vaisali's history, I had come across Cunningham's account of available information concerning the famous alms-bowl of the Buddha, which, according to Buddhist tradition, had been carried by Kaniska I from Vaisali to Peshawar in the 2nd century A. D. According to Cunningham, later on, "The bowl was probably carried off by the people of Gandbara, who emigrated westwards to the banks of Arghandab in the ancient Arachosia, where they founded a city named after their original country Gandhara, which still exists as old Kandahara at the short distance from the modern town of that name. They took with them, the famous alms-bowl of the Buddha and set it up in the new city.of Gandhara or Kandbara, where it now stands, "in an obscure little Mohammedan shrine". The full extract from Cunningham's Report of Tours in North and South Bibar in 1810-81, is given in Appendix I. Cunningham further noted that Dr. Bellew had described this almsbowl, as "a huge bowl, carved out of a solid block of dark green serpentine". This description of the appearance of the bowl, particularly its colour, closely corresponds to that of the Buddba's bowl in an Ajanta fresco painting of Vakataka period, which fact may indicate that the belief concerning this bowl, including the impression about its size and colour etc. bad established itself in many parts of India at a comparatively early stage. Cunningham has added, "The straight part above is carved with six lines of Arabic inscriptions, of which a copy was kindly sent to me several years ago by Sir Frederick Pollock. I forwarded the copy to my Jamented friend Blochman, but unfortunately it was lost or stolen on the way, and neither he nor I could ever learn anything about it. The

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Alams-Bowl of Buddha from Vaisali 343 inscriptions were of early date, as I remember reading the name of Subuktugin, and I think also that of Mahmud". The reproduction of Cunningham's sketch of the bowl, prepared from a photograph, acconpanies this article (Plate I). I pursued this matter of getting hold of the text of the inscriptions on the bowl. Through the assistance of Shrimati Lakshmi N. Menon (then Deputy Minister, Ministry of External Affairs, Government of India) and Shri S. N. Haksar (then Indian Ambassador to Government of Afghanistan), I could get a copy of the inscriptions recorded on the bowl. The text of the inscription, thus procured, is reproduced in Appendix II. A translation, made in Kabul, is given below "The best of blessings and benedictions be on him...... The opportunity for the glorification of the kingdom was obtained during these auspicious days...... most virtuous......the great and esteemed report......chiyalrous...... PART I ...... The creator Khwaja Ayyub Ansari, may God bless him, after the said honourable bequeather......from the reveren ed, in whose hands the authority rests .....constructed it and bequeathed it for the descendents 80 that they may be the custodian (administrator)......and supervisor ...... He bequeathed it for the Mausoleum and for the school founded by the father of the bequeather and is situated near the said school......the act of bequeathing deemed necessary .... situation in the Province of Kandahar kpown as Sang-e-Hessar at a place which was his property and had purchased it through a legal deed from the descendents of the late reverend Amir Nizamuddin Sultan servant of Maghfoor Saieed Shah Rukh Mirza for 1500......Mithqall of pure coined silver. The entire village situated in the said province and known as Deh Roh Abad...... the said bequeather ...... lawful sale......mithqal of coined silver fron lawful money...... some of them ... and the whole of Khajgak). PART II ......from this canal, the said bequeather took water to that place and reopened it. And the entire of (Malkabah) was lawfully purchased by the said bequeather which was the property of Amir Jalaluddin Feroz Shah, the servant of the Threshold of the said Hazrat Sultan-e-Maghfoor 1. 1 Mithgal=5 grams.

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344 Homage to Vaisali and the entire village (Jak) irrigated by the canal and situated between Mamaind and Kosbank Khod and the 40 yard long canal situated near Koshkan Khad and all the four rent free orchards in this village viz. (.....) and Deh Zangi Abad and Deh Manjoosh and (.....) all the buildings which the said bequeather bad constructed and (besides) the 86 shops in Bazar (Oshori) within the municipal limits of Kandahar near the said school towards its north and 51 on the eastern side of the said bazar and 27 on the western side of the said bazar...... 24 doors and 19 pillars. All the buildings of the Hamams situated on all the four directions of the said bazar and the inns within the city are included in the bequeathed property. And all that may be considered as part of the trust includes that is attached to the Hamams and all of its belongings. The trust created for the bequeathed property is a flawless, sincere and well deter.. mined trust...... like the carat and its grain...... PART III Should not be given to any one nor could it become any one's property in any way. The bequeather has reserved some portion of the trust revenues for the poor Muslims and the bequeather provided that so long as he was alive he shall be the custodian of the mausoleum and the property and shall make changes whatsoever desired. It was also provided that the most learned and the most pious amongst the mail offsprings shall be his successor and if two persons be equally good in learning and peity the elder of the two shall be the administrator. If none amongst the male issues survives the administrator shall be appointed in this way. If no offspring of the bequeather exists the teacher of the school would be the administrator and if the administrator bas heirs (words............ seems to convey no sense at all). And the bequeather provided that the afflicted () should be benefitted from the bequeathed property with permission, The income of the property should, first of all be spent on necessary works and repairs of the trust property. The rest to be spent on mattings, floorings and light etc. The balance may be spent by the administrator ..... that every 5 dinars should weigh one mithgal of the silver coin. PART IV Wheat at 1 kharwar2 should be the salary of the pious priest and the teacher who would devote the first five days of the week to teach and to have discourses on religious law. Every teacher would get a salary of 2. 1 Kharwar=40 maunds according to the Kandahar weights.

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Inscription on the Alms-bowl of Buddha

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Alams-Bowl of Buddha from Vaisali 345 2.000 dinars and 40 kbarwars of wbeat and 20 kbarwars of barley per apnum (the words ......... convey no meaning) 480 dinars cash and 15 kharwars of wheat. Four out of the 13 high class students will get 360 dipars cash and 10 kharwars of wheat and the average class at 240 dinars cash and 7 kharwars of wheat and 4 lower class at 180 dinars cash and 5 kharwars of wheat. A learned Imam (be engaged) in the school for leading the prayers 5 times (a day) and be paid at 360 dipars cash, 10 kharwars of wheat per annum and a caller (Moazeen) at 180 dinars and 5 kharwars of wheat and a servant be engaged for the school and paid 180 dinars and 5 kbarwars of wheat. This endowment to the school was in addition to that made by the father of the bequeather......... One teacher and students a servant to be present on the gate of the schools and paid accordingly....... Those in charge of the mausoleum should perform their duty. Those who have learnt Koran by heart and those who lead the prayers (be paid) 720 dinars cash and 8 kharwars of wheat ....... Each of the five be paid 480 dinars cash and 4 kbarwars of wheat. The caller to get 120 dinars cash and 3 kbarwars of wheat. PART V The bequeather provided that one of the students of the school should necessarily be appointed a librarian of the school and he would get bis scholarship like other students. If any of the students stays (out) at night and if others do not the teacher of the school would accordingly ........ deduct from scholarship of those who did not stay at night. The salary of the water carrier who would supply water to the school would be paid as other servants of the school. The salaries of the Ghaloor Khana are as follows: The salary of an honest and pious Sheikh who is aware of GHALOOR and conveys to the deserving ones (?) is 360 dinars cash and 10 kharwars of grain per annum. The salary of the cook is 240 dinars. The salary of a Mir and a servant be 300 dinars. The Ghaloori to be held during the six months of autumn......every day one Kharwar of wheat and 4 maunds of meat and 2 maunds of salt and 2 maunds of onion and 2 maunds of peas and 2 maunds of... .... and 10 maunds of turnip.........and during the six months of summer and......... every day one kbarwar of bread be distributed to the deserving ones and all.........that is needed be purchased and in every quarter of the year 5 maunds of grape syrup and one maund of sweats prepared from ghee and flour and 10 maunds of flour be baked and distributed to the deserving ones. 3. This is the approximate meaning of the sentence. 44

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346 Homage to Vaisali PART VI4 "On every Id festivals to the poor ones of the school.........the donations for the said congregational mosque.. Inside the bowl, in a corner is inscribed a couplet composed by the scribe which denotes its date. The couplet is as follows : His Highness the Prince, may be Live the life Elias, Filled this stream with sugar syrup. So nicely composed the Verse of date. The humble scriber "the bowl of syrup". Inscribed by Jalaluddin Mohammed. It is more than likely that the bowl in Kabul was taken away from a large sized statue of the Buddha which was quite famous in its own period, APPENDIX I Extract from "Report of Tours in North and South Bihar in 1880-81 by Major-General A. Cunningham, C. S. I., C. 1. E." pp. 8-11 :-(Vide The Romantic History of Budha's Alms Bowl Supra). 4. The text on most of this part has been obliterated and cannot be read at all and the meaning of many of the sentences given here are only guess work.

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347 Alams-Bowl of Buddha from Vaisali APPENDIX II dy'rh sTH lb dyg- `lyh lSlwt w fDl mn ljht ---- dryn ym khjsth frjm twfyq `ly bft jml slTnt w mlkt---- fDl ---w wldy hmr j` lHmr wl mly- shj` - mnTqh wl-- HDrt bry khwjh ywb nSry `lyh lrHmh b`d z nkhh HDrt wqf mdhkhwr z HDrt mnh lwlyh ----yn d . skhth w hm bry wld wqf nmwd t mtwly -----w nZr bshnd --- - anSf rt w qf khrdh HDrt wqf mdhkhwr brbq` mdhkhwrh w pr mdrsh khh wld wqft mdhkhwrh bn nmwdh w mhry mdrsh mdhkhwr wqf lzm grdd -- -wq` dr wlyt qndhr mwswm bh slkh HSr dr jy khh Hq w mlkh dy bwd khh bh Shy shr`y khrydh bwd z wld jlb myr mrHwm myr nZm ldyn `lyh slTn mzm - mGdwr s`yd sh hr` mhrw bmblG hzr w pSd ------ mthql nqrh mrh mDrwbh hmgy w tmmy qryh wq` dr wlyt mdhkhwr mwswm dh rwH bd - - --jnb 'nf mdhkhwr-bs by` Shy---- mthql nqrh z wjh Hl Drb . khrdh -------- b`Dy an -- - hmgy w tmmy ( khwy ) mnTqh dwm khh z hmyn nhr mdhkwr jdb wqf mdhkhwr ab bd nh brdh mh nmwdh w hmgy w tmmy ( mlHh ) khh jnb wqf mdhkhwr z wrthh mhr jll ldyn frwr shh khh mlzm astn HDrt slTn mGdwr mdhkwr bwd bh by` Sdy` shrmy khrydh w hmgy w tmmy yn dh qlty mwsm bh ( jlkh ), wq` dr mynh myd w khwshkhl khwd hmgy w tmmy qnt chhl gzy khh qryb bkhwshkhl khwd wq` st w hmgy tmmy mlqt chhr qT`h bG dr khl yN qrbh qT`h ( ) w qT`h ( dh zngy abd ) w tTh, dh mljwsh w qT`h ( ) , hmgy w tmmy `tqt khh wqf mdhkhwr bn khrdh hftd w shm . dr dwkhn lhy bh `mwmy dn

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Homage to Vaisali 348 wq` dr bzr ( shwry ) bdrwN bldy@ tldhr bqrb mdrsh mdhmwr jnb shmly mdrsh 0dhdwd pnjh w ykh dr jnb shrqy bzr mdhkhwr w byst w hft dr jnb Gryby bzr mdhkhwr br ` 2 dr 19 skhwn hmgy w tmmy `tqt Hmmy wq` dr chhr swq bzr mdhkhwr w hmgy w tmmy khrwn sry wq` dr ndrws bldyh mdhkhwr Hdwd jmlh mwqwft w mwqwf `lyh dr wlfyh mnfrd st w jm` anchh khh z mwqwft byd mrd , z Hdwd w mrfq w Hqwq w dwt mrkbh Hmm mdhkhwr w kl z qbyl mwqwf fyh wqd mhym w Sdq w jnm bHythyjy khh qyrT w chh ws mlTqh swm bkhshydh nshwd w bmyp wjhy w z wjwd mlkh khsy nh shwd w jnb wqf mdhkhwr mdhkhryn wqf r w bry fqr mslmnn khrdh nd w shrw` khrdnd wqf mdhkhwr khh mtwly bq` mwqwf `lyh w yn wqwft mdhkhwrh khwd bshd mly sbyl lstqll t mdm l`mr@ hr nw` tSrfy khwhd khnd w shrT khrd jnb wqf mdhkhwr khh b`d z wft wy z wld dhkwry bd' b`d z bTn hrkhdm `lm w Sl` bshd mtwly yn mwqwft my bshd w gr dr nfr dr `lm w SH mswy shld sn mtwly bshd w gr z wld dhkhwrwy hyp bTry ndnd bhmyn qnwn m`mwly bshnd w gr z wld jnb wqf mdhkhwr khsy nmnd hrkhs mdrs mdrsh bshd mtwly bshd w chwN mtwly r bld bshd Hq lmwnh bhyr khrd w z myr lh bqdr jrt mslmyrd w shrT khrd "jnb wqf mdhkhwr khh mwqwft r bjzt nchh bmnd zyd mwqwf `lyh bshd z HSyr w frsh w rwshny wGyr dhlkh w nchh wyn bwjwh fDl ayd z ynchh .mwy mrf nmyd dhn bry an khh hr pnj dynr bwzn ykmthql sh nqrh bshd mlTqh ` w kndm sfyd ab nhrmny bh khsht j`dyb slkh bzr qndhr hr khrwr chhl mn pryd b wZyf khnd dyndr w mdrs `lm khh dr hfth pnjrz wl bdrs w mdhkhrh mlwm shr`yh

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349 Alan s-Bowl of Buddha from Vaisali w mqdmt an shtGl nmyd hr mdrs hr slh nqd dw hzr dynr khlTh chhl khrwr sh`yr 20 khrwr w dr m`ydy hr m`ydy nqd 80 ` dydr w HTh 10 khrwr jwrh drs 13 nfr `l~ n ` nfr hr nlry nqdh 290 dynr HZh 10 khrwr w wsT hr nfry nqd 260 dydr w HlTh 7 khrwr w dny ` nr hr nfry nqd 180 dynr w khlTh pnjhrdr w ykh mm mql Slm khh dr mdrsh bh qmt mlwt khmsh nhm nmyd hr slh nqd 30 dydr gndm dh khrwr w ykhmwdhn `lm wqt St nqdh 180 dydr w HTh h khrwr w bkdhdm khh bkhdmt mdrsh qym nmyd nqdh 180 dydr khndm w khrwr ynwZyf mdrsh br wld HDrt wqf mdhkhwr wl ykh mdrs w Tlbh m`hd w ykh khdm dr mdrsh HDr bshnd w byn dstwr wZyfh grnd wZyf rbb wZyf mqbrh , wZyf ywn mkhdr shwd HfZ w mm 720 dynr w HlTh 8 khrwr---- pnj nfr hr nfry nqd 80 ` dydr HnTh ` khrwr mwdhn nqd 120 dynr HTh sh khrwr . mnTqh 5 w shrwT khrd HDrt wqf mdhkhwr khh blGr w Tmh mdrsh khSt `bdr mdrsh mdhkhwrh bshh w wZyfh bdstwr dygr Tlbh bgyrd w hrkhs z Tlbh byd bytwnh khnd w hr ks bytwnh nkhnd mdrs mdrsh bqdr nch, bytwth nkhrdh z wZyfh y khsr wld wZyfh khdmy khh dr strh mdrsh mdhkhwr bb khshy qym myh . bdstwr khdm , dr`mh mdhkhwrh bshd wZyf rwyt flwd khnh bdymwjb w sth wZyfh yknfr shykh SnH w mtdyn khh flwr khbrdr bwdh bh mstdqn brsnd hr slh nqdh 360 dynr Glh 10 khrwr wZyfh Tbkh m` 2 dynr wZyfh yknGr myr w khdm 300 dynr rwyt Glwry khh dr shsh mh zmstn khwhd bwd bhr hr dwrh gndm ykh khrwr gwsht -` mn nmkh dr mn bSl dr mn HrS , mn jdhwrw shljm 10 mn-- w dr shsh mh tbstn ................. hr dwrh ykh khrwr nn bh mstHqn brsnd w hmh nchh byd brnd w dr hr mh mh .w mn dr shb w ykhmn rn ard Hlw@ pznd w 1h mn ard nn pkhlh

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Homage to Vaisali 350 mstHqn rsnd . .lmTlqh w yn mnTqh khyly mhr shdh khh mTlq khwndh nmy shwd w b`D lmmt khh s`dr mnhdm shdh st dr Hl n ngshth myshwd........... w dr hr myd bfqrh mdrsh ......... wZyf msjd jm` mdhkwr........................... dr ndrwn dykh mdhkwrh dr ykjnb n yn hmy khh khtb an skhth w mfsr btrykh 'n st nwshth mybshd- rb`y yN sy khrd yn chshmh prz shrbt qnd HDrt shhryr khfrmb skht trykh yn bdyn tGryb ktb l`bd jy shrbt ab : sdh 0919 ktb jll ldyn mHmd jy shrbt ab ` 902 m

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DR. VINCENT A. SMITH ON VAISALI As early as 1902 Dr. Vincent A. Smith, the eminent English historian, wrote a long article on Vaisali in the Journal of the Royal Asiatic Society (pp. 267-283). The important portions of the article are reproduced below so that our readers may know that the great scholar had profound love for Vaikali and that he had devoted much time over its proper identification. He says: "I have no doubt whatever that Basar and the adjoining villager occupy the site of the city of Vaisali, and am further convinced that, while the limits of the city can even now be determined with a near approach to accuracy, a very moderate amount of local exploration, conducted under competent guidance, should result in the determination of the exact sites of many renowned monuments." With regard to the present situation of Vaisali, he says : "The village of Basa; ( TEC ) stands in about N. lat. 25deg 58' 20" and E. long. 85deg 11' 30", twenty-six or twenty-seven miles in a direct line a little to the west of north from Patna, the ancient Pasaliputra, and about twenty miles from Hajipur on the northern back of the Ganges opposite Patna. It is due north of the Digha Ghat railway station on: the Bengal and North-Western Railway." Dr. Vincent A. Smith now proceeds to prove the identity of Vaidali with Basar. His first reason is : "The great mound or 'fort' at the village is known as the Fort of Raja Bisal (Visal). The close correspondence of the name of this eponymous local chieftain with the city name of Vaigali or Vesali is obvious, and, although not by itself conclusive evidence of identity, is of great weight as corroboration of other evidence."

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352 Homage to Vaisali The second reason then follows: "Well-known Buddhist legends, which it seems unnecessary to repeat in detail, clearly imply that Vaisali lay beyond the Ganges at a moderate distance in a northerly direction from Pataliputra, and on the road from that city to Kusinara (Kusinagara). "The traditional account of Gautama Buddha's last journey relates that be travelled leisurely from Pafaliputra to Vaigali in three stages, halting twice on the way, first at Kotigrama and next at Nadiyagrama. Travellers in India whose journey begins with the crossing of a great river are always glad to make their first halt as possible to the further bank of the river. The ancient town of Hajipur (N. lat. 25deg 40' B. long. 85deg 18' 3("), wbich stands on the eastern bank of the Gandak river and the northern bank of the Ganges at a distance in a direct line of six or seven miles from Patna, is still the first balting place for the traveller proceeding north from Patna. We may be quite certain that Kotigrama, the first camping-ground of Buddha, was at or close to Hajipur. "Lalganj, situated twelve miles from Hajipur and eight from Basas, is now the principal village intermediate between those two places, and Nadiyagrama should be looked for in the vicinity of Lalganj. Careful local enquiry would probably find the names Kotigrama and Nadiyagrama surviving in slightly modified forms, such as Kotgaon and Nadiyaon, but no such name are entered in the Indian Atlas, sheet No. 103. "The positions of Basa; at a distance of three easy marches north of Patna exactly agrees with the position of Vaisall in relation to Pasaliputra as described by Buddhist tradition." The third reason comes afterwards : "Hiuen Tsiang places the stupa marking the locality of the orthodox Council or Convocation of Vaisali at a spot two and a half miles (15 or 16 li) south-east from the city. At a distance of 15 or 16 miles (80 or 90 li) to the south of this stupa stood the splendid monastery of Svetapura, which marked the place where the sutra called "Bodhisattva-pitaka" was supposed to have been revealed. A stupa, ascribed to Agoka, stood beside the monastery, and preserved the memory of the spot where Buddha, when going south to Magadba, stopped to look back upon Vaisali. The Svetapura monastery, therefore, stood on the road from Vaigali to Patliputra, at a distance of about 20 miles from the former city, and close to the river. Five or six miles (30 li) to the south-east of Svetapura a stupa on the northern bank of the Ganges marked the position of the ferry

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Dr Vincent A. Smith on Vaisali 353 wbere, according to the legend, Ananda divided his body, and gave half to the king of Magadha on the southern and half to the king of Vaisali on the northern side of the river. A corresponding stupa stood on the southern bank. The ferry connected by legend with Ananda was therefore, 23 or 24 miles (2} +15 or 16+5 or 6) distant from Vaisali in a direction slightly east of south, and, in as much as the Ganges then flowed a good deal farther to the north than it does now, the stupa marking the northern end of the ferry should be looked for near Daudnagar, about six miles south-east from Hajipur. The stupa at the southern end of the ferry must have been carried away by the river. The Svetapuia monastery must have been near Hajipur. Its "massive towers", of which Hiuen Tsiang speaks, were probably wooden, but it is quite possible that careful search would succeed in tracing the substantial brick foundations on which those towers rested. "The position of Vaisali in relation to Svetapura on the bank of the Ganges agrees accurately with the position of Basar in relation to the river." The next geographical argument follows : "Hiuen Tsiang expressly states that Vaisali lay on the road from Pataliputra to Nepal. Basas lies on the ancient royal road from the capital to Nepal, marked by three of Asoka's pillars which passed Kesariya, Lauriya Araraj, Betiya, Lauriya-Nandangarh, Chankigarh, and Rampurwa, entering the hills by the Bhikna Thori pass. The jealousy of the existing Nepalese government compels the modern traveller to take a more easterly route and pass through Sigauli (Segowlee) in lat. 26deg 44', long. EUR40 47'. The learned Doctor proceeds : "The geographical tests of the identity of Basal and Vaisali having been proved satisfactory, I now proceed to apply a third test of the same kind." "The stupa near Kesariya, known by the name of Raja Ben Chakravart is the spot erroneously described by Fa-bien as the scene of the Licchavi leave-taking, and correctly described by Hiuen Tsiang at the memorial of a Chakravartin Raja. Both pilgrims substantially agree in their estimate of the distance of this locality from Vaisali, Fa-hien giving the round figure "5 yo janas", equivalent to 38 miles, while the more accurate Hiuen Tsiang states the distance as being "a little less than 200 li". Five yo janas being the exact equivalent of 200 li, the term "a little less than 200 li" may be fairly interpreted as equivalent to 4 yo janas, or 45

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354 Homage to Vaisali 33 miles, which is the approximate marching distance between Basa; and Kesariya. Measured on the map (Sheets 102 and 103 of the Indian Atlas), the direct distance between Busadh Puttee (Basas) and the hillock with temple" south-west of Kesariya village is about 30 miles. Consequently, in relation to Kesariya the correspondence in position between Basas and Vaisali is again proved to be perfect." A fourth geographical test follows: "Fa-bien states that the confluence of the five rivers," that is to say, of the Ganges, Son, Ghagra, Gandak, and some smaller stream not identified, was distant four yo janas,' or about 30 miles, eastward from the stupa to the north of Vaisali, which, according to his guides, marked the scene of the Buddhist Council or Convocation of Vaisali. The river Ganges below the present junction with the Gandak opposite Patna has made a considerable move in a southerly direction, having in ancient times flowed much farther to the north. In those days the Son followed the present course of the Punpun and Murbar rivers, and joined the Ganges to the north of Phatuba (Fatuba), about 10 miles cast from Patna and about 25 miles east from the present point of junction. As long as the vast mass of water from the Son was thrown into the Ganges below Patna, the latter river was necessarily forced towards the north. When the mouth of the Son moved to the west and the pressure from its waters was withdrawn, the Ganges naturally took a more southerly course. In Fa-bien's time Pataliputra stood in the tongue of land between the Ganges and the Son, but nearer to the latter river, and might be accurately described as situated on the bank of the Son. The old ghats, or river-side stairs of the city, can still be traced along the bank of the ancient ted of the Son. The critic who merely glances at the modern map would (suppose Fa-hien to be mistaken in describing Asoka's city of Pataliputra as being distant a yo jana, or some seven miles from the Ganges where he crossed at the confluence. But a knowledge of the changes in the courses of the rivers as explained above fully justifies the pilgrim's description, and explains his meaning without violence to his text. The confluence of the five rivers must have been situated near the villages named Bazar and Gopalpur (I. A., Sheet 103), which stand north of Fatuba, and about nine miles south-east from Hajipur. The distance from those villages to the ruins of Asoka's city on the old course of the Son is about eight miles. Fa-bien when defining direction commonly uses the four cardinal points only. He therefore describes the confluence of the five rivers as being "to the cast" from Vaibali, and Pataliputra as being "south" from the confluence. The true bearings are approximately south-east and south-west respectively.

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Dr. Vincent A. Smith on Vaisali 355 "The direct distance measured on the map from Baniya (Buneean), situated north-west of Basas, which approximately marks the position of Fa-hien's "convocation stupa," to Bazar is 29 miles, or four yo janas as required. The distance from Bazar to Asoka's city of Pasaliputra being about eight miles, the city would have been in the dry season about a yo jana from the southern bank of the river, as stated by the pilgrim. Thus, a fourth geographical test vigorously applied establishes the identity of Vaisali with Basal." Dr. V. A. Smith now proceeds to summarise his arguments given above : "If my readers have had the patience to follow me so far, I trust that they will be satisfied that the remains at Basap and the neighbouring villages beyond doubt occupy the site of the famous city Vaigali The identity of the site is established by the continuance of the name of Vaisali in the forms Basar (or Basaph) and Bisal, as well as by the exact agreement in the positions of Basar and Vaissall on the old royal road from Pasaliputra (Patna) to Nepal with reference to Pataliputra itself, to the course of the Ganges, to the Kesariya stupa, and to the confluence of the five rivers.'>> The learned Doctor pow adopts another line of arguments and says : "The discussion of the topography of Vaisali, on which I now propose to enter, will be found to strongly corroborate the geographical arguments set forth above. "The exact date of Hiuen Tsiang's visit to Vaigali is not known, but the year 635 A. D. may be assumed as approximately the correct date. His description of the city is unusually detailed and precise, and enables the modern reader not only to form an accurate conception of the state of the ruins in the seventh century A. D., but also to mark on the map with a close approach to exactness the position of each monument described.. "At the time of the pilgrim's visit the city was to a great extent in ruins. The buildings were in a state of advanced decay, the forests had been uprooted, and the numerous lakes and ponds had shrunk into offensive swamps. The ruins covered a space about twelve miles (60 or 70 li) in circuit, and included the remains of hundreds of Buddhist monasteries, out of which only three or four were occupied by a few monks. The Jains (Nirgranthas) were numerous, as might naturally be expected, Vaisali

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356 Homage to Vaisali haviog been the birthplace of their religion; and Brahmanical Hindus of various sects worshipped at more than a score ('several tens') of temples. The citadel, or palace precinct, was less than a mile (4 or 5 li) in circuit, and was inhabited by a small population. This citadel is obviously represented by the mound now known as Raja Bisal's Fort (Bisalgash), which retains the ancient name almost unaltered and in dimensions exactly agrees with Hiuen Tsiang's description. "A monastery tenanted by a few friars of the Sammatiya school of the Hinayana stood about a mile (5 or 6 li) north-west of the citadel, and apparently within the city walls. Hiuen Tsiang specifies the position of most of the monuments mentioned by him with reference to this monastery, which was evidently his residence during his sojourn. Close to the monastery three stupas attracted the pilgrim's special attention. One of these commemorated the delivery of the Vimalakirtti Sutra and the presentation of precious parasols to Buddha. The second marked the spot where Sariputra and others attained the rank of saint (arbat). The third, which stood at a short distance to the south-east, was the most interesting monument at Vaisali, being the stupa which enshrined the share of the relics obtained by the unnamed king of Vaisali at the time of the cremation of the body of Gautama Buddha. This stupa, dating from about B. C. 500, will probably, when identified, prove to be similar to the monument at Piprava, which enshrined the share of the relics obtained by the Sakyas of Kapilavastu. "The Sammatiya monastery, the stupa containing the cremation relics, as well as the stupas of Sariputra and the Vimalakirtti Sutra, must all lie in a compact group between the Kharona tank and the village of Pharawal, where a large mound exists. Babu P. C. Mukherji, when visiting Vaisali discerned that the cremation-relics stupa must be near Pharawal. It is astonishing that Sir Alexander Cunningham made no attempt to ascertain the position of this most interesting monument of the carliest period of Buddhism, which probably still contains the relics of Gautama. According to a legend told by Hiuen Tsiang, Asoka removed nine-tenths of the original deposit, leaving one-tenth behind. I have no doubt that careful survey, supplemented by intelligent excavation, will bring to light this stupa, which is almost certain to contain a valuable inscription. "Having visited and described the more conspicuous and interesting monuments close to the monastery where he lodged, which must all have been situated within the walls, Hiuen Tsiang turned towards the north

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Dr. Vincent A. Smith on Vaisali 357 west, where he found a distinct group of holy place. He observed a stupa built by Askoa, beside which stood a stone pillar 50 or 60 feet bigh surmounted by the figure of a lion. To the south of the pillar was a tank, which, according to the legend, was dug by monkeys for the use of Buddha, and two stupas to the south of the tank marked the spots where the monkeys gathered honey and offered it. The pilgrim notes that a figure of a monkey still stood at the north-western corner of the tank. "His description of these monuments is strictly applicable to the remains situated on a low mound one mile south-east of Bakhira village and about two miles north-north-west of Bisalgabsh, the fort of Basas. Asoka's pillar with its lion-capital complete is still standing. Its height from the water-level is known to be 44 feet 2 inches and several feet are submerged. The total height, therefore, closely agrees with Hiuen Tsiaaz's estimate. A ruined stupa of solid brick due north of the pillar is evidently that erected by Asoka. The tank to the south of the pillar, measuring about 200 feet in length from east to west and 150 feet in width from north to south, agrees exactly in position with that connected by Hiuen Tsiang with the legend of the pious monkeys who offered honey to Buddha. Small mounds to the south of the tank seem to represent the stupas which commemorated the monkeys' piety. A life-size statue of Buddha, with an inscription, considered by Cunningham to date from the tenth century, was found in the ruins of a temple about 720 feet north of the stupa, and Lieut. Colonel Waddell observed on the pedestal of a similar statue, or perhaps the same one, a representation of the monkey legend. No hesitation, I think, need be felt in accepting Cunningham's identification of the remains south-east of Bakhira with the group of ruins described by Hiueo Tsiang as lying to the north-west of the Sammatiya monastery. "I may observe in passing that the legend of the presentation of a pot of honey to Buddha by a monkey, or company of monkeys, is often represented in sculpture, and was localized at Mathura as well as at Vaisali. "I am unable to agree with Cunningham (i, 56) that the city of Vaisali, strictly so called, included the Monkey Tank group of ruins and Bakhira village. Attentive consideration of the testimony of Fa-bien and Hiuen Tsiang permits no doubt that both Bakhira and the Monkey Tank group of ruins fall outside the line of the ancient walls. The Kutagara, or "upper-storied' hall, where Buddha dwelt during the fifth year of his ministry, was situated in the precints of the Mabavana Vibara, or monastery of the great forest, and on the bank of or close to, the Monkey Tank. Fa-bien informs us that the great forest, or Mabavana, lay to the north of

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358 Homage to Vaisali the city, and that the double-galleried vihara' where Buddha dwelt (i. e., the Kutagara) was in that forest. But inasmuch as the 'double galleried vihara" adjoined the monkey Tapk, that tank also must have been within the forest and without the city. The 'stupa of the last book,' which will be mentioned presently, stood outside the western gate, and it is impossible to locate this stupa if Bakhira be cosidered part of the city. The village of Kollua, or Kolbua, which is unfortunately not marked on the maps accessible to me, is close to the Monkey Tank, and probably represents apcient suburb Kollaga. The Monkey Tank group of remains may properly be forming part of that suburb. The site of Bakhira village lay, I should think, quite clear of the city. It is, however, quite possible that when Hiuen Tsiang estimated the circuit of the 'old foundations of the ruined city as measuring some twelve miles (60 or 70 li), he meant to include the Monkey Tank group of monuments. Excluding that group, the periphery of the walled city, as will presently be explained, seems to have amounted to about ten miles only. . "The third group of monuments described in detail by Hiuen Tsiang, consisted of four buildings distant more than half a mile (3 or 4 li) in a north-easterly direction from his temporary residence at the Sammatiya monastery. A stupa marked the reputed site of the house where the convert Vimalakirtti had lived, and close by a so-called 'spirit-dwelling in shape like a pile of bricks' preserved the memory of the spot where he had preached. A second stupa commemorated the residence of Ratnakara (Ratnakuta?), and a third monument of the same kind occupied the site of the residence of the celebrated courtezan Amrapali, whose hospitality Buddha bad not disdained to accept. The aunt of Buddha and other nuns were believed to have attained Nirvana at this spot. The monuments included in this group must bave been situated at or close to the site of the hamlet, now called Chak Abora. It seems to be possible that this game may preserve that of Amba-or Amrapali. Ambapura might easily pass into Abaura or Abora. This group of monuments was evidently inside the city walls. "The fourth group of buildings selected by Hiuen Tsiang for special notice is described by him with reference to a stupa situated to the north of the monastery where he lodged at a distance of about three-quarters of a mile (3. or 4 li). This stupa, which evidently was inside the walls, marked the spot where Buddha, attended by a crowd of men and angels, was believed to have balted for a moment before he passed out by the gate on his long journey to Kusinara and to death. : At a short distance to the north-west of this stupa, a similar monument, outside the walls,

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Dr. Vincent A. Smith an Vai ali 359 recalled the memory of the long, last look which the Master took at the city where he had dwelt so long, "A little way to the south of this stupa of the last look, Hiuen Tsiang was shown a vihara and a stupa said to make the site of the garden presented to Buddha by Amrapali. The two last-named monuments may possibly have been inside the walls, because Fa-hien explicitly records that 'inside the city the woman Amrapali built a vihara in honour of Buddha, which is now standing as it was at first'. As to the position of the garden, Hiuen Tsiang seems to have been misinformed. Fa-hien correctly places it to be south of the city on the west side of the road from Pataliputra. "Another stupa, near the site shown as that of the garden to Hiuen Tsiang, commemorated, according to his guides, the spot where Buddha announced his approaching dissolution to his attendant Avanda. "Yet another stupa, not far off, marked the spot where, according to a wild legend, 'the thousand sons beheld their father and their mother'. Fe-hien relates a variant of this fantastic legend, which belongs to the Jataka cycle, and gives the stupa the quaint name of "bows and weapons laid down". He fixes its position as being three li, say a thousand yards, to the north-west of the city. Close by a stupa had been erected on the spot where Buddha had expounded the meaning of the Jataka legend of the thousand sons. "Further to the east were the ruins of the 'turretted preacbing hall, where Buddha uttered the Samantamukhadharani and other sutras'. This hall is the double-galleried vihara where Buddha dwelt' in the great forest north of the city as described by Fa-bien, near which stood the stupa built by the Licchavis over the half of the body of Ananda. This stupa, according to Hiuen Tsing, was 'by the side of the preaching hall, and not far from it. The same ball is described in other books as the Kutagara on the bank of the Monkey Tank, and we are thus able to check and combine the topographical indications given by the two pilgrims, and to fix the approximate position of each building described. "Fa-hien supplies another and important datum by the statement that the stupa which commemorated the site of the Council of Vaisali stood three or four li, say 1,000 to 1.200 yards, eastward from the stupa of "bows and weapons laid down.' He also tells us that the stupa standing on the spot where Buddha foretold his approaching dissolution was *by the side of the bows and weapons laid down' monument. In this detail he differs from Hiuen Tsiang.

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360 Homage to Vaisali "Babu P. C. Mukherjl is very probably right in locating the site of the Kutagara to the north-east of the Asoka pillar, 'where the field is comparatively high, and where some years ago the local zamlodar excavated hundreds of cartloads of bricks which he carried to Bakhira to build bis house'. The scene of the Council of Vaisali according to Fa-hien's guides, must have been close to the Kutagara, and the stupa over the half body of Adanda should be looked for in the same group of ruins. "The stupa of the "thou sand sons', or 'bows and weapons laid down,' and the adjoining stupa making the spot where Buddha, according to Fa-hien, foretold his death, which were about 1,000 yards west of the Kutagara, must be represented by the 'two high conical mounds half a mile to the west of the pillar' known locally either as 'Bhim Sen's baskets' (palla), or as "Raja Bisal's battery" (morca). These two stupas, according to the testimony both of Cunningham and Babu P. C. Mukherji are constructed of earth without bricks, and are used as a quarry by the Luniyas, or saltpetre-makers. They are, no doubt, of very early date. "It is interesting to observe that in two cases the distinct statements of the two Chinese pilgrims differ so i rreconcilably that they can be explained only by the assumption that their guides showed them different sites under the same names. Fa-hien places the garden of Amrapali where we should expect to find it, a little to the south of the city, and he adds that it was situated to the west of the road from Pafaliputra. He does not mention any stupa or monument as marking the site. Hiuen Tsiang was shown a stupa on the alleged site of the garden, which he places a short distance to the south of the 'stupa of the last look', and consequently to the west of the city. "A more important discrepancy concerns the locality of the famous Council of Vaisali, which Hiuen Tsiang places about 2 miles to the south-east of the city. He says that the site was marked by a 'great stupa,' of which careful exploration will probably disclose remains, although. Cunoingham's hasty researches failed to find them. I have not the slightest doubt that Hiuen Tsiang saw the 'great stupa', and that his guides told bim that it marked the locality where the Council was held. "Fa-hien, with much greater probability, locates the Council stupa close to the Kutagara, or 'double-galleried vihara wbere Buddha dwelt,' and 3 or 4 li east from the stupa of "bows and weapons laid down", or the "stupa of the 1,000 sons," as it is called by Hiuen Tsiang. The site of the Council ball was, therefore, according to the information given to the earlier pilgrim, close to the Asoka pillar, which was probably erected

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Dr. Vincent A. Smith on Vaisali 361 there for that reason. A council or synod of some sort was doubtless really held at Vaisali, although the accounts which profess to give its date and the details of the proceedings are hopelessly contradictory and incredible. "The fact that the two pilgrims were shown totally irreconcilable sites for the garden of Amrapali and the Council of Vaisali is of importance, and should be borne in mind during discussions of the authenticity of the sites described by them. Pious visitors to the Holy Land of Buddhism, like Christian pilgrims in Palestine, were, of course, completely at the mercy of their guides, and were obliged to accept what they were told, and they were not always told the same thing. I have proved, or believe myself to have proved, that similar discrepancy exists between the statements of Fa-hien and Hiuen Tsiang concerning the site of Kapilavastu. The Kapilavastu of Fa-hien is represented by the ruins at Piprava, 9 miles from the Lumbini Garden, whereas the Kapilavastu shown to Hiuen Tsiang is represented by the walled enclosure of Tilaura Kot and the surrounding ruins, distant about 15 miles from the Lumbini Garden. "In all the three observed cases of clear discrepancy I believe that the earlier pilgrim Fa-hien, is right; that is to say, that the genuine sites were shown to him, whereas when Hiuen Tsiang made his pilgrimage some 230 years later, the legends had been shifted to fictitious sites. I cannot add to the length of this already long essay by discussing the possible or probable cause of the shifting, and content myself with noting that Dr. Stein has recently pointed out that sacred sites can be, and often are, completely forgotten. Sites, the true position of which has been forgotten, can be easily changed. Dr. Burgess also has shown how freely the Burmese priests, in their anxiety to localize sacred legends, have invented a system of fictitious geography."2 Thus the identity of Vaisali with Basadha is conclusively proved : (i) by the survival of the ancient name with only slight modifica tions; (ii) by geographical bearings taking from Patna and other places; and (iii) by topographical details as compared with the descriptions recor ded by the Chinese pilgrims.' 1. Indian Antiquary, Vol. XXX (1901), p. 95. 2. Ibid., p. 387. 46

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362 Homage to Vaisail Dr. V. A. Smith now proceeds to explain the principles on which he endeavoured to determine the approximate limits of the ancient city. He says : "According to Jain tradition, Vaisali consisted of three distinct portions, Vaigali proper, Kundagama, and Vaniyagama, besides the Kollaga suburb. Vaigali proper has been sufficiently identified as being represented by Bisalgadh and an indeterminate portion of the other extensive ruins. The village of Baniya (with the adjacent Chak Ramadas) is almost certainly the representative of Vaniyagama. The lands of the village contain 'extensive mounds', and some ten years ago two statues of Jain Tirthamkaras, one seated, the other standing, were discovered about eight feet below the surface, and 500 yards west of the village. Vaniyagama was the residence of Mahavira, the great prophet of the Jains, and this discovery of Jain images strongly confirms the identification suggested by the name. The hamlet of Bodba also possesses a mound of ruins. The western boundary must run to the west of Baniya. Babu P. C. Mukherjl was told by a resident Brahman that the principal angles of the ancient walls were marked by images of the four-faced (chaumukhi) Mahadeo, and was shown one of these images buried under the embank. ment of a large tank, about half a mile south-east of Basaph. This image probably marks the eastern extremity of the line of the southern wall. The Babu says that he found distinct traces of a rampart both to the west and north of it. Another similar image exists some four feet below the surface, near Benipur. A third Mahadeo of the same kind is enshrined in a modern temple north-east of Baniya, and is probably near its original position. A fourth Mabadeo is said to have formerly stood at Dharara at the south-west corner of the fort, but that one of course, cannot have been on the city wall in that position. The northern portion of the city must have included the mounds of Pharawal village, Chak Abora, where the house of Amrapali is located, and Chak Bisanpur. The suburb of Kollaga is probably by the Kollua and the group of Asoka ruins, which must have been without the walls. The boundary at the north-westero corner of the city is uncertain. "The result is a city ten miles in circuit, which agrees with the popular local estimate of five kos, but is somewhat smaller than Hiuen Tsiang's estimate of twelve miles, which may have included the Kollaga suburb." In the end the learned Doctor pleads for a systematic survey and exploration of the Vaigali site.

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Dr. Vincent A. Smith an Vaisali 363 II In the Indian Antiquary of 1903 (pp.233-36). Dr. V. A. Smith wrote a short paper entitled "Tibetan Affinities of the Licchavis." He found similarties between the customs of the Tibetans and those of the Licchavis in the practice of the exposure of the dead and also in judicial procedure. And hence he came to the conclusion that the Licchavis, the ruling tribe or clan in the Vrijji country of which Vaisali was the capital, was really a Tibetan tribe which settled in the plains during the prehistoric times. This paper aroused considerable interest among the learned men and many scholars later on wrote on the origin of the Licchavis of Vaigali Cf. "The Persian Affinities of the Licchavis" in ihe Indian Antiquary for 1908 by Dr. Satis Chandra Vidyabbusbana also cf. Dr. K. P. Jayaswal's views on this in his Hindu Polity (Calcutta, 1924), pp. 172-189. .? In Encyclopaedia of Religion and Ethics Vol. XII, pp. 567-568 (New York, 1921) the article on "Vaikali" has been written by Dr. V. A. Smith Although the article is small, it very clearly indicates the significance of the place in Indian history and culture. Some important portions of the article are reproduced below for the sake of our readers : "The ancient city of Vaidalt was equally sacred to the Jains and the Buddhists long ago. It is now represented unquestionably by the village named Basar or Basalh (Dot Besarh or Basarh as in nearly all books), situated in the Hajipur subdivision of the Muzaffarpur District of the Bibar and Orissa Province, in 250 55' N. and 85deg 8' E. "The site of the city occupies a space about ten miles in circuit, which includes several villages besides Basash and many ruined mounds. The identity of Vaisali with the group of remains associated with the village of Basalh is conclusively proved : (i) by the survival of the ancient dame with only slight modifications: Wi . . . (ii) by geographical bearings taken from Patna and other places; (iii) by geographical bearings as compared with the description recorded by Hiuen Tsiang (Yuan Chwang), the Chinese Pilgrim in the 7th century; and . (iv) by the finding on the spot of sealings of letters inscribed with the name Vaisali. The documents, which were addressed to

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364 Homage to Vaisali officials and other residents, have totally disappeared. The sealings found number about 1000, of which two or three bear the name of the town. The collection ranges in date from about 200 B. C. to A. D. 500, and is of much interest for many reasons. Although the site of Vaisali has been visited and described by three professional archaeologists, Cunningham, Bloch and Spooner, their explorations, owing to limitations of opportunity, have been extremely slight and superficial, so that in reality very little is known concerning the local remains of antiquity. The area of the city seems to offer tempting possibilities for future inquires. No distinct local tradition of the ancient glories of the city has survived. The identity of the site has been completely forgotten by the people, and is known only to a few students of Indian antiquities No pilgrims visit the ruins, and no considerable modern temple or shrine exists among them. "Yet few places in India have stronger claims upon the veneration of both Jains and Buddhists. Vardhamana Mabavira, commonly spoken of as the founder of the Jain church, belonged to a noble family of Vaisals where he was born and spent all his earlier life. After he had entered upon the ascetic career, he is said to have resided in his native town or the immediate neighbourhood for twelve rainy seasons, during which travelling was unlawful for persons of his profession. The Jain scriptures often mention Vaigali. 'The archaeologists have not sought for Jain remains on the site, and nothing in their reports would lead the reader to suppose that the Basadb area was the birthplace of Jainism, as it is known to the moderos. "Brahmanical tradition ignoies Vaigali almost completely, and no remarkable event in the history of orthodox Hinduism seems to be connected with the locality, although in the 7th century the territory of wbich Vaisali was the capital contained several scores of Hindu temples, besides hundreds of Buddhist monasteries, mostly dilapidated and deserted. The Jain establishments at that time were still numerous and remains of them must survive. Nobody has thought of even looking for them. Such attention as the site has received has been bestowed almost exclusively on efforts to trace Buddhist holy places described by HiuenTsiang. The discovery of the sealings mentioned above was accidental in the first instance. The sealings establish beyond doubt the fact that during the reign of Chandragupta II (c. A. D. 375-413), at the time when Fa-Hien was travelling, Vaissali was an important place, governed by a

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365 Dr. Vincent A. Smith on Vaisali prince of the imperial Gupta family. It was in the province of Tira or Tarabhukti, the modern Tichut. . "In the time of Buddha Vaisali was the capital of the Licchavis, a tribe, people, or nation, who were regarded as a section of the Vgjji (Pali Vajji) nation. The origin and affinities of the Licchavis, who certainly were foreigners, afford much room for speculation. Spooner seems to suggest that they were domiciled Persians. The writer of this article believes that they were of a Mongolian race, akin to the Tibetans and other Himalayan peoples. "Vaigali stood on the ancient royal road leading from Pataliputra (Patna) to Nepal, the line of which is marked by four Asoka pillars and other notable ancient remains. The city thus was in direct communication with the imperial capital and with many places of high importance in the olden times. The distance from Patna is about 27 miles in a direction a little west of north. "If the locality should ever be explored properly at any future time, as the site of Taxila is being examined by Sir John Marshall, many interesting discoveries may be anticipated, and further identifications of monuments may be possible".

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a. Aaah HISTORICAL REMAINS AT VAISALJ MAULVI MUHAMMAD HAMID KURAISHI, B. A. Formerly Offg. Superintendent, Archaeological Survey of India, Central Circle BASARH Ra ja Bisal ka Gash The site of Raja Bisal ka Gash is believed to represent the remains of the fort or palace of Vaisali, the ancient capital of the Licchavis and especially famous in Buddhist history as the scene of the Second Buddhist Synod, and also as the place where Buddha announced his approaching Nirvana. It is a large, brick-covered mound of oblong-shape, slightly less than a mile in circumference. The longer sides run from north to south, about 1,700 feet, and the shorter ones from east to west about 800 feet, while the average height of the ruins is some 8 feet above the surrounding fields. Originally the place was surrounded by a ditch, now largely silted up and almost entirely under cultivation. General Cunningham gives the width of the ditch as 200 feet; but at present its width is not more than 125 ft. About the middle of the south side of the gash there is a broad embapkn ent across the ditch which, apparently, marks the site of a high road leading to the fort. The site was partially examined by General Cunningham in 1881 in the hope of finding some portions of the masonry ramparts of the fort, but oo traces of any walls, were disclosed. However, he discovered (1) a square copper coin cast in a mould and showing an elepbant, tree and other symbols in relief and (2) an inkstand of burnt clay relieved with a large trisula and bearing a short inscription reading Sri Vidasatya (probably the name of the owner) in Gupta characters. In 1904, Dr. Bloch of the Archaeological Department made excavations at 8 different points on this ancient site. Some of his trenches extended over several hundred feet in each direction, and remains of masonry buildings were revealed at almost every place. Some of the walls were found only a few feet below the surface and probably belonged to 1. Being extracts from List of Ancient Monuments protected under Act VII of 1904 in the Province of Bibar and Orissa (Calcutta, 1931), pages 20-30.

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Historical Remains at Vaisali 367 the Muhammadan times. Others, which were found at a depth of about five feet, reaching generally as far down as 9 or 10 feet were looked upon by Dr. Bloch as the remains of ruined buildings seen by Yuan Chwang in the 7th century, though there was evidence of seals, etc.) to prove that they went back to at least 300 A. D. if not to still earlier times. These remains represented the foundations of old buildings. In plan they were often very irregular and the rooms and chambers were remarkably small in size. The floors, which were to be seen in a few rooms only, were of concrete with a layer of bricks; the discovery of a large number of earthern tiles indicated that the houses must have been roofed with this material and the tops of the roofs crowned with pinnacles. All the buildings were purely secular in character and no remains of temples were found-a miniature stone figure of Ganesa being the only religious carving brought to light. Ashes and small fragments of burnt wood were discovered on all sides showing that the place had probably been sacked and plundered in later times. The minor antiquities unearthed by Dr. Bloch included, among other things, a number of terracotta figures of inferior technique, some stone tablets relieved with floral and geometrical designs, a copper tripod, a dish of the same metal, and a few pieces of pottery. But the most interesting find made at the excavations consisted of some 720 pieces of clay bearing impressions of more than 1,100 seals. Almost all of these seals were discovered in a single small room, which was in all probability, used for the deposit of refuse, as they were found mixed up with broken pottery, bones, burnt rice, ashes and other rubbish. They were originally attached to letters or other documents and belonged some to officials and some to private persons, generally bankers, merchants and traders, many of whom were members of mercantile guilds. Moreover, they were entirely secular with the exception of one bearing the mark of a linga with a trisula on each side, which was taken to be the sign of temple. All these seals belonged to about the 4th or 5th century A. D. and the ancient oame of Tirbut, "Tirabhukti", occurred on two of them. But though Dr. Bloch had found a maze of walls, he had not been able to discover any traces either of the masonry ramparts of the fort or of the Royal Palace. He had not, however, gone deeper than 10 or 12 feet anywhere except in the 3 small wells which he found close to each other. It was consequently decided in 1912 tbat Dr. Spooner, then Superintendent of Archaeological Survey in the Eastern Circle, should carry out excavations at Basadh on a more extensive scale and try to solve, one way or the other, the question of the palace buildings and fort walls of Vaisali, and to ascertain at the same time whether or not the site could be ascribed to pre-Gupta times with certainty. Dr. Spooner started his

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368 Homage to Vaisali work in the spring of 1912; and as almost all the walls exposed by the late Dr. Bloch had been removed by the villagers during the intervening years, he decided to explore the lower levels in these old trenches. A considerable area was thus cleared down to a depth of from 16 to 18 feet; but below this point the subsoil water prevented further deepening. Abundant evidence of humar occuptation, such as fragments of pottery, etc., was recovered "even when one thrust one's arm as far down as possible through the subsoil water in the small trial pits that were sunk here and there-all showing clearly that virgin soil had not yet been reached". It was in one of these trial pits that Dr. Spooner recovered a fragment of dressed sandstone showing that magnificent polished surface which is associated with the sculpture of Asoka's time. But generally speaking the lower levels were disappointing. No monumental remains of any remote antiquity were found underneath Dr. Bloch's diggings with the exception of a round well and a few walls of no apparent importance near it. Several large square bricks "of an antiquity manifestly greater than that of any of the walls exposed" and large numbers of seals and pieces of pottery were, however, discovered, a few of the seals being ascribable to about the 3rd century B. C. Seals and a few coins and some well-preserved terracottas were, indeed, the only important finds of the season's work. Dr. Spooner also made a last attempt to find some traces of the enclosing walls of the fortress and also of the Royal Palace of ancient Vaigali, for which both Cunningham and Bloch had haunted in vain. But be succeeded no better than his predecessors and this third attempt to recover the ramparts of Vaisali was also a failure. On this point, therefore, Dr. Spooner came to the conclusion that the only protection provided for the fortress was probably an embankment or wall composed of the sand and earth thrown out in digging the surrounding moat. Nor were any traces found of the palace. However, as Dr. Spooner's examination of the northern portion of the fort, where he believed the palace buildings were probably situated, was only a partial one and excavations were not carried down to a depth of more than 8 ft. below the surface, it is quite possible that important remains of the palace may yet be found either below Dr. Spooner's diggings or in some other portion of the site. The most important finds made by Dr. Spooner were, as has been stated above, about 250 inscribed clay seals found in all portions of the site and at all depths from just below the surface to a depth of 18 ft. With the exception of a few official seals the collection consists of private seals bearing the names of individuals or guilds of merchants, traders and

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Historical Remains at Vaisali ! 369 bankers. Almost every one of the seals, whether official or private, bears one or more symbols or devices besides the inscription. On official seals the design most commonly found is a figure of the goddess Laksmi standing on a full-blown lotus with two elephants pouring water over her. In some cases she is attended by two dwarfish male figures with bellies who might be taken as representations of Kubera, the god of riches. On the seals of the guilds of bankers Kubera is represented holding a curious hemispherical object in his hands or pouring gold coins out of a money bag The seals of private individuals have a variety of devices such as a pair of human feet, a flower pot with conches, a shield, wheel, kalasa, crescent, sankha, svastika, tree etc., or some animal or bird such as a boar (probably representing the Varahavatara), a peacock, bull, borse, lion and the like. A few of the more important of these seals are briefly described belows : (1) 6 seals-4 found by Dr. Bloch (Nos. 63, 89, 101, and 129) and two by Dr. Spooner (Nos. 607 and 651)-bearing representations of the Persian fire-altar. Dr. Bloch's specimens are all inscribed, but the best preserved is No. 101 on which the fire-altar is very distinct and the inscription reads "Ravidasa--the slave of the sun " The inscription on No. 607 of Dr. Spooner's collection reads "Bhagvata Adityasya." The fire-altar is also quite distinct on this specimen. Accordiag to Dr. Spooner these seals exbibit Iranian (Magian) influence and he thinks that seal No. 607 evidently belong to some temple sacred to the divinity "of the Blessed Sun" as worshipped by Indians of Magian descent (perhaps Sakadwipi Brahmans)-for, he argues, if it had been merely a Hindu temple to that luminary, this form of altar would not have occurred. The seals belong to the Early Gupta period. (2) Seal No. 800. The device on this seal is a kalasa with one flower, and two tiny crescents to left and right just above the shoulders of the jar. The legend, which is in 3 lines, is engraved in characters of the Mauryan period and runs as follows: Ve Sa li a nu Ta ka re Sam ya na ka The first and the third lines are in larger letters than is the second. Dr. Spooner therefore reads it: -"Vesali Anusamyanaka Takare" and explains it as : "The Vaisali Patrol, Takara (outposts)". 47

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370 Homage to Vaisali (3) A well cut stone matrix which is also ascribed by Dr. Spooner to the Mauryan epoch. It bears a taurine and a private individual's name reading Sujatarshasa. (4) A seal (No. 191) with an animated figure of Nrisimba-(perhaps the oldest in India)-seated on an altar with left knee bent and the right foot resting on a long stool. The inscription is damaged. Gupta. (5) A magoificent large official seal (No. 200), belonging to the "Minister of the Crown Prince." Gupta. (6) Seal (No. 162), bearing the figure of a winged lion standing to right. No legend. Only example of a winged lion. (7) Seal No. 159. It bears an interestiny representation of a hemispherical stupa with clear indications of a railing around the base and a square box-like receptacle or railing at the top decorated with long waving streamers sweeping down to right and left. No legend. (8) Seal No. 211, showing a human figure possibly in the act of skipping with a rope ! Legend effaced. Found 3 ft. 6 ios. below surface (9) No. 248. A most important seal bearing as device a bull, facing, standing in the centre with the legend in a continuous circle around the edge. Professors Rapson and Venis read the legend as follows; "Ra jno mahaksatrapasya svami-Rudrasimhasya duhitu Rajno Mahaksatrapasya svami Rudrasenasya bhaginya mahadevya Prabhudamaya (h)" i.e. "(the seal) of the great Queen Prabhudama, sister of the king, the Mabaksatrapa, svami Rudrasena, and daughter of the king, the Maha. ksatrapa, svami Rudrasimha." The few important finds besides the seals were (1) an admirably modelled terracotta head, (2) some terracotta plaques, one of which bears a winged human figure indicating foreign influence, and (3) a dozen copper and silver coins-three of which are apparently of the punchmarked type. The discovery from Basaph of older seals and terracottas as well as of the punch-marked coins and the fragment of stone with Mauryan polish-all of which can, with more or less precision, be ascribed to about

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371 Historical Remains at Vaisali the 3rd century B. C.-is conculsive proof of the place having been in occupation during the Mauryan period. More substantial proofs would have been forthcoming had cot the subsoil water prevented further deepening of the excavations below 18 feet. The coins and almost all the terracottas and other minor antiquities recovered at Basalh by Dr. Spooner have now been transferred to the Patna Museum on loan from the Goverpment of India, those discovered by Dr. Bloch having been previously deposited in the Indian Museum, Calcutta. A list of the coins is given below : Serial Metal Type Obverse Reverse No. AE Sun Indistinct Symbol Punch-marked Do. .. Indistinct Do. Do. Do. Do. .. AE Cast coin (circular) Elephant to 1 Ujjain symbol. Kaniska .. King standing at Wind God alter to 1 aruning to 1. 'Alaud-Din Do. E Ibrabim Shah, Sultan | Ae Three coias AR One coin supplied by Collector of Muzaffarpur District At the south-west angle of the garh stands a small shrine of modern construction known as the Venkatesvara temple. It contains brass figures of Rama Sita, Laksamana, Puigurama, Surya and Laksm1 and twelve small salagrams- all of modern date. There are several other temples outside fort area, some of them containing old images. Ruined brick stupa wish Muhammadan tombs on the top The mound is a solid mass of brickwork and stands 23 ft. 8 ins. high above the fields (Cunningham). The diameter at the base of the mound is about 140 ft. On the south side is a long flight of steps leading

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312 Homage to Vaisali to the summit of the mound. No complete bricks are visible; but some of those used in the steps measure 24 ins. thick and nearly 9 ins. in width. The top of the mound has been levelled up for the reception of Muhammadan tombs, the largest and the most important of which is known as Miranji ki Dargah, but really contains the relics of a well-known saint of this country named Shaikh Muhammad Qazin. The full name of the saint was Shaikh Muhammad Faizullah Qazin Shutyari ibn Qazi Ula ibn Qazi Alam ibn Qazi Jamaluddin ibn' Ali ibn Sulaiman ibn Sulahuddin ibn Isma'il ibn Imam Muhammed Faqih. The last named was one of the earliest Muslim missionaries in India and is generally known as Taj Faqih among bis numerous descendants. He is believed to have wrested Maner from the local Hindu chief some time about 576 A.H.=1180 A.D. and to have left three of his sons, named Isra'il, Isma'il and 'Abdul Aziz', to propagate Islam in this country while he himself went back to Mecca, whence he had come and where his grave is still shown. The eldest and the youngest brothers worked on this side of the Ganges while the second son Isma'il took upon himself the task of preaching the Truth in the provinces lying on the other side of the river. Of the descendants of Israil, the eldest son of Imam Muhammad Faqih, the best known are Makhdum Sharfuddin Bibari, Qazi Yahya and Shah Daulat Maneri; of the descendants of the second son, Isma'il, the most famous was Shaikh Qazin of Banya Basalh; and of the descendants of the third son, 'Abdul 'Aziz, the most renowned was Sulaiman LangarZamin of Kako in the Gaya District. Shaikh Qazin was born at Maner on the 7th of Zil Hijja 838 A.H. - 1434 A.D. and died on the 24th of Shawwal 901 A.H. - 1495 A.D. He is said to have travelled all the way to Mandu in Central India to become a disciple of Shaikh 'Abdullah Shutyarl and soon became one of his best Khalifas. He is the grand-pir of Shah Muhammad Ghauth, one of the greatest saints of India, who is buried at Gwalior. Shaikh Qazin had several sons. The eldest, Makhdum Shaikh Uwais, is said to have been killed by the Hindus for attempting to build a mosque at Basaph-probably the same one the ruins of which are seen on the stupa mound. Another son, named Abul Fath, is buried in Tangol, Dear Hajipur, on the bank of the Gandaka. Diwan Sbah 'Ali, the saint of Jandaba, was a grandson of Shaikh Qazin. The tomb is surrounded by high brick walls on all sides and is approached by a long flight of steps on the south. An annual fair is held at the tomb on the 9th of the bright fortnight of Chaitra when thousands

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Historical Remains at Vatsali 373 of people assemble to pay homage to the saint, and offerings of sweetmeats (malida) are made at the shrine. As the occurrence of this fair is regulated by the solat reckoning of the Hindus, General Cunningham concluded that the festival must have been established long before the time of the saint. This seems to be perfectly reasonable. But when the General proceeds to connect the festival with some celebration in honour of tbe Buddha or of one of his disciples, simply because the fair is held beside the ruined stupa, it is difficult to agree with his views. Almost all the fairs in this part of the country are held either on the 9th of Chaitra, wbich is the birthday of Rama, or on the 13th of Agahan, which was the date of his marriage with Sita. The cult of Vaishnavism has undoubtedly been very strong in Tirhut, and it appears that the saint, who was a Muslim missionary, used to take advantage of the annual gathering for preaching the law of Islam to the people. The fact, however, that ever since his appearance in this country the fair has been held at his residence and burial-place would indicate that he must have been a very celebrated preacher. Two ornamental stone pillars of mediaeval date were found in excavating near the foot of the mound sometime before General Cunningham's visit to the place in 1861. To the east of the tomb are ruins of a small mosque. About 8 bighas of land are attached to the tomb. KOLHUA Asoka Column, locally known as Bhim Sen ki Lathi The pillar is situated on the southern half of a large mound some 6 or 7 feet high above the surrounding fields and measuring nearly 1,000 ft. from north to south by about 600 ft. from east to west (Cunningham). The mound is entirely under cultivation pow; but it is believed to have originally formed a suburb of the ancient city of Vaisali the remains of which are described by Yuan Chwang as having occupied an area of 10 or 12 square miles. The pillar is a monolith of highly polished sandstone surmounted by a bell-shaped capital supporting a life-size figure of a lion facing the north. The shaft is 21 ft. 9 ins. high above the present ground level of the courtyard where it stands, but a considerable portion has sunk underground. General Cunningham excavated around it to a depth of 14 ft. below the level of the courtyard without reaching the base or even the rough unpolished portions towards the bottom of the pillar. He found, however, a few short records in shell-character engraved on the underground portion of the pillar, from which he concluded that at least

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374 Homage to Vaisali another 4 or 5 feet still existed in the subsoil. He also found the column to be some 4 or 5 inches out of plumb and leaning westward. The shaft of the column, 36 ft. in height, tapers uniformly from a diameter of 49.8 inches at the water level to 38.7 inches at top (Cunningham). The cap of the pillar is of the familiar bell shape, 2 ft. 10 ins. high, surmounted by a plain abacus which serves as the pedestal of a lion, 4 ft. 6 ins. in height, seated on its hind legs with nouth half open as if snarling and with the tongue slightly protruding. Below the conventional lotus decorating the bell are a bead-and-reel design and a fine cable ornament. Above it is a heavy cable necking separating the bell from the abacus, which is quite plain and oblong in shape. The abacus is formed in two steps, the lower one being smaller than the upper, and is about a foot in height. The lion, which faces the north, is perfectly preserved, but its style is somewhat stiff and the forelegs are apparently a little too short. The edges of the shaft have chipped off at the top just below the capital. The total height of the pillar is a little more than 30 ft. above the surface of the courtyard. An octagonal masonry plinth has been recently constructed around the base of the pillar and the circumference of the shaft immediately above the plinth is exactly 12 ft. The pillar is sometimes spoken of as the Bakra (or Bakbra) column, probably because it was thus described by Mr. Stephenson, who was the first to bring it to the notice of scholars in 1835. But it would be more appropriate to call it after the name of the village within whose limits it stands viz., Kolhua, which, by the way, is suggestive of the ancient Kollago, a suburb of Vaisali connected with the birth of Mabavira, the founder or rather the developer, of Jainism and a contemporary of the Buddha. The village (Kolhua), however, is not frequented by the Jains. . The line of pillars in the Champaron and Muzaffarpur districtsat Rampurva, Lauriya, Araraj, Lauriya Nandangash and Kolhua, evidently marks the course of the ancient royal highway from Pataliputra to the Nepal valley and may have been erected for the edification of travellers along the high road. But it has also been suggested that these pillars mark the stages of the Royal journey to Nepal which Asoka undertook in the 21st years of his reign in order to visit some of the holy places of Buddhism. About 50 feet to the south of the column (outside the house) is a small tank, called Rama Kund, which has been identified by Cunningham with the ancient Markata-hrada or "Monkey Tapk", said to have been dug by a colody of monkeys for the use of Buddha. Dr. Bloch described

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Historical Remains at Vaisali 375 the tank in 1903 as "ancient brick-faced", but the brick facing is now all covered with mud, though there is little doubt that it must have measured about 200 ft. by 125 ft. Some 20 yards to the north of the pillar, in front of the Bairagi Baba's house, there is a ruined stupa at present only 15 feet high with a diameter of about 65 ft. at the base. It is believed to have been erected by Asoka. The bricks used in its construction measure 12 ins. by 97 ins. by 2. ins. Mr. Stephenson, who visited the monuments in 1835 A.D., mentions that the centre of the stupa was excavated (about 1805 A.D.) by a doctor who was residing at Muzaffarpur, and that nothing was found inside. On the top of the stupa is a modern brick temple, approached by a long flight of steps on the east, enshrining a well preserved mediaeval image of Buddha seated in the bhumi-sparsa-mudra under the Bodhi tree and wearing a high crown, necklaces and ear ornaments. It is a well known type exceedingly common among the Buddhist statues of the Pala time in Bibar and frequently met with in the Gaya District. The relief measures 4 ft. 4 ins. by 2 ft. 5 ins. including the pedestal; but the image is not life size as asserted by Cunningham. On both sides of Buddha's head are similar seated figures wearing crown and ornaments. Their hands, however, are held in the attitude of prayer. Below each of these smaller figures is an inscription of 2 lines containing the Buddhist creed formula, and on the pedestal of the principal image is the following inscription in Nagari characters. L. 1."...deyadharmmo =yam ppavara-mahayanayayinah karanika Uchhahah (=Utsahasya) Man (i) kyu-sutasya. L. 2. "Yad-atra punya tad-bhavaty = achary-opadhyaya-matapitroratmanas-cha purvvangamam (kr) L. 3. "tva sakala satva-raser-anuttara- jnanavaptayaiti" TRANSLATION "This is the pious gift of the great follower of the Mahayana system called Uchaba, (or Utsaba), the writer and the son of Manikya. Whatever merit there may be in it let it be for the attainment of unequalled bliss for all the sentient beings beginning with the preceptor, the priest, the parents and himself." The statue was dug out from one of the adjoining fields north of the stupa, where extensive brick remains exist below the surface There is no ancient inscription on the pillar, but General Cuoningham, who excavated around it in 1860-61 right down to the water

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376 Homage to Vaisali level, noticed a few short records on the shaft in the so-called shellcharacters. Excavations were also made by Dr. Bloch in 1903, to ascertain if any inscription existed but nothing was found. The whole surface of the pillar is however, disfigured up to a height of about 15 ft. with numerous rude scribblings by modern visitors most of which are either in English or in Nagari - some of the latter consisting of two or more lines but none apparently more than two or three hundred years old. The earliest of the English records read "G. H. Barlow, 1780" and "Reuben Burrow 1792". Rudely delineated human and animal figures and symbols such as scales, wheels, nandipadas, etc. are also engraved. 00920...

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SOME ISLAMIC REMAINS IN HAJIPUR SACHCHIDANANDA, M. A. The subdivision of Hajipur (Muzaffarpur District), in which Vaigali is situated, is full of the remains of the Muslim times. As a matter of fact, this area has seen many revolutions especially in the fields of religion and politics. In the ancient time it was the centre of Jainism and Buddhism; and in the medieval times it was this area through which Islam made its headway in Tirhut. Writing in 1891 in the Calcutta Review Mr. Christian says that two-thirds of the names of the villages of Hajipur sub-division are of Islamic origin, a fact which indicates the extent of Islamic influence in the area. In this paper we propose to give an account of the Islamic remains of the area. We shall begin from the west, i. e., from Vaibali (modern Basarh) and proceed towards the east, i. e., towards (the town of Hajipur and its suburbs. The only Islamic remains at Basarh, situated about 300 yards to the south-west of the famous Raja Visala ka Gadba, are some Muhammadan tombs on the top of a ruined brick stupa. The stupa belongs to the Buddhist period and the oldest tomb to the end of the 15th century. The mound is a solid mass of brick work and stands 23' 8" high above the surrounding fields. The diameter at the base of the mound is about 140'. On the southern side there is a long flight of steps leading to the top of the mound. The tomb is known as Miranji Ki Dargah but contains the relics of a well known saint of this country named Shaikh Muhammad Faizullah alias Qazin Shuttari who died in 901 A. H.= 1495 A. D. He was eighth in descent from Imam Mubammad Taj Faqih who was one of the earliest Muslim missionaries in India and is believed to have wrested Maner from the local Hindu chiefs some time about A. H. 576/1180 A. D. which is said to be indicated by a chrono 48

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378 Homage to Vaisali gram, viz. Din-i-Muhammad Shud Qawi. He returned to Arabia and his three sons, Israel, Ismael and Abdul Aziz were left to propagate Islam in eastern India. He died in Mecca where his grave is still shown. Shaikh Qazin was a descendant of Ismail, the uncle of Makhdum Sharfuddin, the great saint of Bihar Sharif. Of the three sons of Shaikh Qazin Shuttari, the tomb of one Makhdum Abul Fateh Hadiatullah Sarr ast lies at Tangaul, near Hajipur, on the bank of the river Gandaka, while that of the other Makhdum Abdur Rahman is situated at Sarayyaganj, Muzaffarpur. The third Shah Mansur Hallaj alias Makhdum Shahid died fighting with his father against the Cheroo chief of the locaity at modern Baniya-Basarh. Shah Mansur was the father of the celebrated saint named Shaikh Ruknuddin who died on 18th Jamadi II, 1117 A. H. - 1705 A. D. and whose tomb is situated at Jandaha in Hajipur sub-division. The spiritual guide of Shaikh Qazin was Shaikh Abdullah Shuttari the grand pir o Shah Mubammad Ghaus one of the greatest saints of India, one of whose devoted disciples was Emperor Humayun. An annual fair is held on the tomb of Shaikh Qazin at Basarh on the pinth of the bright fortnight of Chaitra when thousands of people assemble to pay homage to the saint and offerings of sweet-meats are made at the shrine. On our way back from Vaisali we paid a visit to Lalganj and many ancient sites in Hajipur and its neighbourhood. The little town of Lalganj lies twelve miles north-west of Hajipur. It is situated on the east bank of the Gandaka and is protected by the Gandaka embankment. The gazetteer does not mention the mosque and the maqbara which is an old one. The three-domed mosque contains an inscription which translated runs thus: "In the name of God, the merciful and the compassionate. There is no God but God. This house is a place of worship of Allah the Great. In position and prestige it is bigher than the skies. The date of the year is being respectfully supplied. Verily the mosque is illumined with the beauty of Muhammad". The last line of the Persian couplet gives the year 1019 A. H./ 1707 A. D. * The maqbara is a rectangular building being 9 yards square inside. There are six tombs and subterranean chambers are said to lie underneath. The roof of the maqbara is domed. There are plenty of cornices. Thin well baked bricks are used uniformly and the plaster at most place! has left the wall. The maqbara had an iron door but this is now lost. Big open windows lic on the three sides of the wall. There is a compound

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Some Islamic Remains in Hajipur 379 outside the edifice covering an area of 513 yards square. The Masjid which lies by its side is comparatively new and recent additions have been made in it. The custodian of the mosque ascribed the tombs to Jamal and Kamal about whose identity be could give no details. The town of Hajipur situated on the eastern bank of the Gandaka was once a very important place because of its strategic position and commanding situation. It was founded by Shamsuddin Ilyas Shah Haji, an independent King of Bengal in about 1345-58 A. D. From early Hindu times a town had existed on this site and Haji Ilyas simply gave a new name to the town which was formerly known as Haripur. He is said to have strengthened the town with a large fort of which there is no sign at present except the ruins of the old rampart on high ground. Lying on the bank of the Gandaka the fort was in good order in the time of Akbar when it was wrested from officers of Daud Khan, the last independent Afghan King of Bengal and Bibar. The town of Hajipur is said to have extended upto Mabpar, sixteen miles east and to the north upto Gadai Sarai, a village four miles from Hajipur on the way to Lalganj. Hajipur in olden days was a very flourishing town and is said to have contained in the hey-day of its glory 360 mahallas. The names of some of the mahallas can be gleaned from private papers of some of the local people or from survey reports. Andar Qila, Nakhas (market). Rambhadra, Ramchaura, Bawli, Kattra, Noongola, Medpi Mal, Pathan Tola, Syed Wara, Muftipore, Minapore, Khatajungi, Pokbar Tajkban Bajkban, Bibi Ka Rawza, Anwarpore, Daulatpore, Yusufpore, Lodipore, a John Marshall who speaks very highly of "Sa Suja's (Shah Shuja) garden, the pleasantest place I have seen in India" situated somewhere near Sonepore or on an Island formed by the two rivers, tells us that "opposite to the garden on the other side of the river (Gandak) is Hajipur which is an ancient and ruined town, but hath been a famous place and the seat of Kings.'; He was the first European to visit Vaibali where he arrived on 30th July, 1670, He saw the pillar of Asoka as well.. 2. Lodipore is so named after Lodi, the celebrated general of Sulaiman Kararani. He was responsible for the installation of Daud Kban but his murder at the hands of Daud was one of the chief causes of the fall of the latter, and the extinction of his dynasty.

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380 Homage to Vaisali Mirshikartoli, Chisti Maballa, Madhuban, Chowdhry Bazaar, Mandai Ibrabimganj, Kathri Toli. Chaubatta, Sonar Toli, Tangaul etc., are the names of some of the Mahallas. The town is said to have housed 1200 families of sweet-meat-sellers, nine hundred families of brickmakers and seven hundred families of betel-sellers. There were two Mahallas for bangle-makers and one for jewellers. It is said that the sweetmeat-makers of Hajipur made such Kha julis (a kind of sweet) that hundred of them would weigh only two pounds. Another far-famed nicety of this place was its extremely fine earthen warea. It is said that the preparation of clay for such fine surahis took one year. Without water such a surahi could not stand erect, such was its lightness. This industry disappeared in the early part of the 19th century. A third quality product of Hajipore was its elephant tusk mats 8. These were very costly and the tusks had to be softened by chemicals when they were made out into tissues to weave a mat. These were regularly supplied to the various native courts. The bangle making industry of Hajipur was also famous but it is extinct now so that bangles are imported from Patna. The decline of Hajipur appears to have begun very early for Peter Mundy has taken notice of it. . Just near Hajipur market lies a big garden and a large pond which are said to have covered an area of 400 and 37 bighas respectively. These 1. So called because it was exclusively colonised by descendants and followers of Shaikh Muinuddin Chisti, the patron saint of the Moghal Emperors. 2. John Marshall visited Hajipur on Nov. 6, 1671. He calls Mina pore a mahalla of Hajipur, "the home of earthen ware". "I weighed one", he says, "which weighed but 1} oz, troy and it held 18 oz. of water without breaking". 3. The writer is indebted for this information to a very venerable old gentleman of Hajipur named M. Abdul Hakim who referred to an old manuscript and has collected the varions traditions from men now dead and gone. 4. Peter Mundy wrote in his diary dated Nov. 14, 1632...... I crossed over to the river to Hajipur......Patna 4 kos and about 3 miles, further we went on sand. This place is very ancient but now decayed and in former times much resorted to as the chief place in these parts, all the traffic BOW reduced to Patna which has been built and inhabited of late. Hajipur was the ancient place of traffic before Patna. At the western side close to the town issues out a great river (Gandak).

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Some Islamic Remains in Hajipur 381 were built by Taj Khan Kararani', a conqueror of Bengal, and are still called Taj Khan Ka Bagh and Taj Khan Ka Pokhar. Taj Khan was one of the most trusted officials of Emperor Islam Shah Sur who nominated bim at his death-bed 'guardian and Wazir of his infant son Firuz', who was murdered by his maternal udcle, the infamous Adali. Taj Khan revolted and fought against him. He was defeated by Himu and fled to Bibar. Taking advantage of the confusion at the centre, he and his brother Sulaiman established themselves in South Bihar with Hajipur and Monghyr as their headquarters. Taj Khan subsequently conquered Bengal where he died and was succeeded by his brother Sulaiman Karara ni. Taj Khan is said to have repaired and rebuilt the fort of Hajipur, dug a deep ditch, built may elegant edifices in what is now known as Andar Qila and laid out the big garden and the talab in the area known after him. His dead body appears to have been brought from Ekdala in Bengal and buried in his favourite place Hajipore. Near the pond, on a mound about 10' high lie the tombs of many members of his family. Close to the tombs on the mound are the ruins of a dilapidated Idgah whose foundations are laid on big blocks of stone. There is a subterranean chamber only the mouth of which is now visible. This is supposed to be the entrance of an under-ground tunnel leading to Patna. The mound covers an area of about eighteen kathas. Minapore which was a flourishing quarter of Hajipur was said to have been formerly peopled by five hundred Musalmans of Syed lineage most of whom claimed descent from two brothers, Syed Qasim and Syed Muhammed. The mahalla is now bereft of Syeds. Most of these lie buried in an extensive graveyard north of the Karbala. Close to the road on the western side lies the tomb of Makhdum Qasim (son of the famous Pir Damaria whose tomb is situated across the river on the bank of the Ganges at Patna just opposite to that of his son at Hajipur) and his wife. There are no inscriptions on the tomb. To the east of the tomb can be seen the ruins of the gate of an Idgah and those of a large and imposing old mosque pierced by three arched entrances of which only two are extant. The southern part of the edifice which was surmounted by three big domos bas completely disappeared. The three concentric arches built of brick which supported the two domes on the northern side are still standing giving us an idea of what the mosque must have been like at one time. 1. For Tajkban and the Kararani Afghans of Bihar and Bengal see Dorn's History of the Afghans, Akbarnama, Tarikh-i-Lodi and Tarikh-l-Ahmad Yadgar.

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382 Homage to Vaisali Another Mahalla of Hajipur is known as Jaruba, a corruption of Jalua, so-called because the town was burnt when Hussain Shah, King of Jaunpore, soon after his accession in 856 A. H. 1451 A. D. and truce with Bablol Lodi, led an expedition against Tirbut and Orissa and on the way devastated and burnt down a part of Hajipur. Jaruba is rich in historical monuments, the most remarkable of which is the Mamun Bhapja Ka Maqbara. The mausoleum is built on a raised platform with several enclosing walls. There is a flight of pine high steps from the road to the floor of the mausoleum. The second door on the staircase has a stone lintel while the jam of the third door is also built of stone. The fourth or the topmost door has got brick jam. Two walls enclose the mausoleum. The inner wall contains latticed windows, three on each side. The walls are partly dilapidated. The outer wall measures 85' 4" both ways. The main mausoleum is a square building pierced by three arch openings on all sides. The walls enclosing the tomb measure 199* by 17' 2". To the north of this enclosure there is a Ciragadana. The mausoleum contains two tombs which are ascribed to two personages, Syed Muhammad and his maternal uncle Syed Ahmad, who had died as martyrs. Tradition says that the dead bodies were discovered while a tank was being dug at the order of Raja Shiva Singh of Tirhut (early 15th century A. D.). It was at the expense of the Raja that what was once a magnificent building was erected by two Muslim sepoys who lived in disguise in his camp. The descendants of the sepoys are still alive and they are the hereditary mojawirs or custodians of the mausoleum which was badly damaged in the earthquake of 1934. They claim to have had in their possession many Firmans and Sabads, which, they say, were granted by Firoz Shab Tughlak, kings of Bengal, and the various Subedars of Bibar down to the days of Raja Sitab Rai. Some valuble docu1. Three Sanads, the copies of which have been taken for the Patna College Historical Museum by Prof. Syed Hasan Askari, M. A., B. L., show that Shaikh Bayazid, a mojawir of Pir Mamunbhapja mausoleum was granted a Firman conferring on bim 50 bigbas of land free of rent in Sadullahpore Satan of pergana Haveli Hajipur and the Sanads were renewed from time to time by Nawab Jafar Khan (Murshid Quli Khan of Bengal) and such Subedars of Bihar as Daud Khan Quraishi, Lashkar Khan, Amir Khan, Saif Khan and Safi Khan. It is very regrettable to mention that the old gentleman Sheikh Nasiruddin Saheb who had at first shown these decuments snatched away the remaining opes, from the hands of one of us and sternly refused, despite repeated requests, to allow us to have a glance at them.

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Some Islamic Remains in Hajipur 383 ments aee in possession of Shah Vakil Ahmad Saheb. On the four corners of the roof rise four turrets. The wall enclosing the tombs is '2" thick. There is also a small dome and a Kalasa with lotus petals carved on it. Broken pieces of stones and bricks are lying in the heap in one part of the enclosure and there are also two big iron drums lying in an uncared for state. Outside the mausoleum but within the enclosure is an open mosque. Its veranda is 12 feet broad. In the walls there are nine arched recesses with niches on either side. On the two corners of the outer enclosing wall are two dome pillars showing the lotus petals on the top. Besides the Ciragadana muntioned above, there lies a small basalt slab containing an inscription of which the first two lines are in Arabic usually found in mosques. The other lines read as follows: : "Bana-i-Hazal Masjid al Aali Haji Chand Nawab-i-Shaista Khani. Katba-i-Muhammad Mukim-Ibn-Mir Syed Abdur Rasul, 1071 A. H." i. e., the founder of the grand mosque is Haji Chand, an omrah of Nawab Shaista Khan, the scribe is Md. Mukim son of Mir Syed Abur Rasool year 1071 A. H. - 1660 A. D. On either side of the main outer gateway which appears to have been doubly arched at some distance and probably at the corner of the whole structure, there is a massive piece of brick work, the upper portion of which seems to have been a big chamber pierced by three arched openings. But the arches no longer exist. A fair is held at the mausoleum on the occasion of Mohrram each year. A furlong across the road lies a beautiful building known as the Karbala. It lies within a big enclosure pierced by a high double storied brick built gateway with a big wooden gate bearing an inscription in Devanagari characters indicating that the wooden door was provided by a Hindu gentleman of Sarayyagunj, Muzaffarpur. There is a small gateway on the eastern side. In the centre of the enclosure there is a Karbala built on a raised platform and it is in a remarkably good state of preservation. The Karbala has got four turrets on each corner of the building. On the western side there is a big qanati Masjid with five arched recesses and a very big verandah. Adjacent to the mosque is a bigger and more imposing Idgah. Its verandah leads to two big halls, each of them having two small chambers on either side. The verandah and rooms are paved with large bricks. 1. It would be interesting to know that the mosque built by the same Haji Chand in 1056 A. H.-1641 A. D. is still extant in a. dilapidated condition in Mahalla Babuaganj, Patna City.

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384 Homage to Vaisali Close to the Gandak bridge lies what is called the tomb of Haji Ilyas, the founder of Hajipur. There are three tombs on a raised and enclosed platform. One of them is said to be the tomb of Haji Ilyas while in the other two rest the custodians of the tomb. Nearby across the road lies the tomb of Haji-ul-Harmain, his spiritual preceptor, a reputed disciple of Badiuddin Shah Madar. At some distance from these tombs lies one of the most conspicuous buildings of the town known as Jama Masjid built by Mokbsus Khan, a brother of Said Khan Chaghta who was twice the governor of Bihar in the time of Akbar. This mosque as the Hindi chronogram denotes was built in 995 A. H= 1587 A. D. (Surapati locana tain haro Manmatha bana Vicara, San Masjid Makhsus Ki jadi padi para saja). It is said that this mosques had three gates but only the third now remains in a dilapidated condition, wbile the first two have disappeared. The second one was swallowed up by the road which formerly passed further east. As regards the third gate which gives access to the enclosed compound, it must bave been in its original condition a splendid structure. It has got a very large arched opening, the upper portion of which is in a very badly damaged condition. Just above the wooden doorway as also the iron beams 1. He had been granted a jagir in Bengal and was perhaps the founder of the present city of Murshidabad of which the old name was Maksusabad. He accompanied Raja Man Singh in his expedition to Orissa and took a leading part in its conquest. (Akbarpama and Maasir-ul-Umra). From 1000 (represented by a thousand eyes of King Indra) take away five (represented by the five arrows of Manmatha or Cupid) and the result will give the date of the mosque built of Makhsus on the bank of the Crescent river. This gives 1000-5 equal to 995 A. H. - 1587 A. D. 3. Cuppingham (1871) who describes the stone mosque which measures 84' by 33' as 'the only building of any consequence at Hajipur' believed that it must have been built entirely of Hindu materials and apparently stands on an old Hindu site on the road leading down to Pathrighat on the Gandak opposite Sonpore. Cunningham was struck by the iron cramp holes retained in the stone and he traced the iron cramps to the old Hindu building. 4. Mr. Christian (Calcutta Review 1891) also mentions the tradition about each of the three door ways having an incription in different languages. But his reading of Maksud for Makhsus was wrong. . . ! ! 2.

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Some Islam c Remains in Ha jipur 385 supporting the gate structure is a square opening which was originally filled up by the stone containing the Persian inscription, now fixed up in the central outer arch of the main mosque. The slab bearing the Arabic inscription which has been thus replaced was broken into pieces. There is a big stone slab lying in the compound of the mosque giving faint indication of something originally written in Sanskrit. It is said to represent the stone bearing the Hindi ipseription and fixed in original in the first of the three gates. The cornices of the existing gateway are similar to the various ornamented cornices found in the chambers of the prayerhall of the mosque. There is also the same bracket and the drip stone. One of the pillars on the south-east corner of the main gateway has disappeared while that on the northern side exactly parallel is still extant though the upper portion of this one has tumbled down. The front verandab of the mosque measures 39'6" by 26. The wall of the prayer chamber is 7' 3" thick. The mosque is an imposing all-stone three-domed building consisting of a big prayer hall measuring 71' 10" by 20'2". The ball is divided into three compartments supported by vaulted arches and lateral walls. The main mehrab where the Imam stands has got an arched recess with a papel in front decorated with flora designs. The pulpit by the side of the central internal arch contains a small arched chamber approached by three stone steps and supported by four stone pillars. The base and capital of the two pillars on the south are decorated with floral designs. There are niches on either side of the central mehrab as also on the sides of the two other mehrabs. The pendentive has brackets and double false arches in all the chambers. There are latticed arched windows on the north and on the south giving light and air. The central arch entrance and in fact the whole structure with two pillars appears to have been a renovation. The domes on the sides are octagonal while that in the middle has twelve corners. The whole building is enclosed by a brick wall. Quite close to the road from Jaruha to Hajipur lies the structure known as the Bawan Hazari Chabutra. Its name is explained in various ways. Some say that it was built by a noble whose income was Rs. 52000/-. Others say that it belonged to a Sardar who held mansab of 52000 horse (the rank did not exist at all). Still others assert that Rs. 52000/- were spent in building the house of which only the Chabutra is extant pow. All these are legends and find no corroboration in any historical texts, Another antiquity of considerable repute is the Kauriba Kuan. It is a very old well and has got recesses inside. An inscriptional stone 49

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386 Homage to Vaisali above the water level was unfortunately beyond our reach and could not be studied. One of the recesses is the door of a subterranean tuunel which leads from the well to the courtyard of the big house nearby. It was used by maid servants who observed so much pardah that they could not go out in the open to draw water from the well. When the building near the well was under construction one cowrie was deducted from the daily wages of the labourers and it was from the proceed, of that tithe that the well was constructed. While the building is a beap of the ruins the well still continues to quench the thirst of the people in its neighbourhood. On the banks of the Gandaka lies the famous Nepali Temple, a double storied building built by one Hira Lal about more than a century ago. Hira lal was an offical of the Nepal Raj. It is a temple of Shiva aud great prominence is given to phallic worship. The friezes of the walls and the wood-work carvings show some obscene and indecent figures. Besides this, there is nothing remarkable in the edifice. Relics of minor importance are the temple of Ramchandra, Idgah, Chisti Ki Hauz, Kale Khan Ki Masjid and the tomb of Sarmast Khan Ghazi, probably an Afghan who died fighting for Shah Shuja against Aurangzeb. In short, we may say that Hajipur abounds in antiquity. Itsis essentially a city of Mosques and Mausoleums and as far as the latter is concerned it is the Muslim 'Mohenjo Daro,' the city of the dead.

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VAISALI AWAITS FURTHER EXCAVATION J. C. MATHUR and Y. MISHRA Vaisali (modern Basadh in the Hajipur subdivision of Muzaffarpur district in Bibar Province) is the birthplace of Lord Mahavira, the twentyfourth Tirthankara of Jainism (traditional dates 599-527 B. C.). It was frequently visited by Lord Buddha (577-487 B. C.), the founder of Buddhism. But it is a pre-Buddhistic site. It is said to have been founded by King Visala of the solar dynasty. The splendour of the city is described in the Ramayana of Valmiki according to which Rama on his way to Janakapura passed one pight here as the guest of the King of Vaisali. Later on Vaisali turned into a republic and became the strooghold of democratic and progressive ideas. Lord Buddha was a great admirer of the Licchavis of the - Vaisali republic and their ideas and institutions. It had trade relations with distant countries. It became a part of the Maurya Empire (fourth-third centuries B. C.). The coins of Kadphises II, Kaniska and Hoviska (first-second centuries A2D) found here prove that the Kusanas bad ruled over it for a considerable period. Vaisali rose again in the fourth century AD. It played an important part in the foundation and consolidation of the Gupta Empire Many coins and seals have been found here. It attracted the notice of Islam as well and contains a mausoleum of a famous Muslim saint Shah Qazin (1435-1495 A. D.), who came from Maner (Patna district) and devoted his life to the preaching of Islam in North Bihar. The Archaeological Survey Department of the Government of Ipdia was not slow to realise its importance and systematic excavation work was done here by Dr. Bloch and Dr. Spooner 'in 1903-4 and 1913-14 respectively. Dr. Bloch reached the level of the early Gupta period (fourth century A. D.) and Dr. Spooner claimed to have reached the level of the Maurya period (third century B. C.). . No excavation work was done after that apd. Vaibali remained neglected and ignored for the next three decades. In recent years fresh interest in Vaikals antiquities has been created through the efforts of the Vaigali Sangha (founded on March 31, 1945),

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388 Homage to Vaisali At every Vaisali Festival (celebrated every year since 1945) the organisers of the Vaibali Sangba bave boen emphasising the need for furthor excavation at Vaisali in the form of a resolution. As a result of this, Dr. R. E. Mortimer Wheeler, the Director-General of Archaeology in India, paid a visit to Vaibali on 21st June, 1947. He was accompanied by Diwan Bahadur Radha Krishna Jalan, the Archaeological Survey Superintedent of Central Circle (Patna) and the Secretaries of the Vaisali Sangha (Sri Digvijaya Narayan Singh, B. A., Sri Jagaonath Prasad Sah, Visharad, and Prof. Yogendra Mishra, M. A., Sahityaratna). His visit to the actual spot convinced Dr. Wheeler of the necessity of the resumption of excavation at Vaisali and he has written to the Vaisali Sangha that if the Sangha is able to collect six thousand rupees locally, the Government of India would surely resume the excavation work. So far as excavation here is concerned, Vainali has immense possibi lities for the following reasons : 1. It is a very ancient site going back to pre-Buddhistic ages. It figures very prominently in ancient liteerature. 2. It has big mounds still unexcavated and awaiting excavation. These mounds are sure to give amazing results. The biggest mound is known as Raja Vitala Ka Garh (Fort of King Visala) so called after the mythical founder of the city. It must have been the palace of the Vaisalian Kings, and later on the Parliament House (Samstbagara) of the Liccbavi Republic also might have been here, because the AbhisekaPaskarini of Coronation Tank (modern Kharauna Pokhar) is very close by. 3. Many sculptures especially of the Pala times (8th to 12th centuries A. D.) have been found at the surface or while ploughing the fields or digging the earth. This is a clear proof to show that this area abounds in archaeological materials. Every year in the rainy season a good number of archaeological finds, especially small finds including coins and seals of Hindu times, comes out and flows away never to come under human possession in future. Thus a great source of knowledge is being gradually destroyed and the more delay in the resumption of excavation work, the more harmful it is to the cause of knowledge, especially of Indology. Vaisali made a distinct contribution to art and iconography and this contribation must be preserved. 4, Excavation work was done here in 1903-4 and 1913-14 and many things were found. The area taken up for excavation was not even one-twelfth of the big mound known as Raja Vissala Ka Garb. If the

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389 Vaisali Awaits Further Excavation whole area is dug out, fresh light will be thrown at many aspects of ancient Indian history. As it had brisk trado and commerce with other countsics good materials may be found out touching this aspect as well. The Vaidah area, which awaits further excavation at the hands of the Archaeological Survey Department of the Government of India, is an extensive one. The very name Vaisali (i. e., Expanded City) shows that the ancient city included great suburban areas on all its sides. Bxcavation here in the past have yielded fruitful results and there is ample reason to believe that further excavations will yield still better results. lumi www

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VAISALI REMINDS US OF OUR PAST GLORY* DR. ZAKIR HUSSAIN VAISALI (Muzaffarpur), April 3, Paying glowing tribute to the memory of Vardhman Mahavir, Dr Zakir Hussain, Governor of Bihar, while inaugurating the Mahavir Jayanti Festival at Vaisbali fourteenth on April 2, 1958, recalled the ancient glories of the North Eastern Republics and the associations of this hallowed ground with Rama, Laksamana and Vissvamitra, with Mabavir and Gautam, and Faizullah Shattari, layer on layer, as it were, of spiritual endeavour, leaving its marks in the composite culture of which we are heirs--a precious heritage which we can never do too much to deserve and to build upon and enrich. Emphasising the urgent need for Indians and for the world to combine ethical and spiritual considerations with scientific insight and technical skill in order to assure the development of an ethically regulated and rationally efficient human life, Dr. Husain said : Two things have driven man out of his original paradise : excessive numbers and a miserly nature. Through the first, man lost his freedom in space, every where a clash with his fellowmen, at every turn a rubbing of shoulders with his kind, and thus man became the slave of society. Through the second, the miserliness of nature, man lost his freedom in time. An unresponsive nature forced him to spend long hours in unpleasant toil, robbed him of his leisure, and man became a slave of nature. World history, in a sense, is a record of Man's attempt to free bimself from the fetters forged by nature. (1) Different types of humanity have come into being in the attempt to discover and build the roads of return to the lost paradise of freedom and leisure. Chief among these, Dr. Hussain suggested were the way of emigration, (2) the way of exploitation of the weaker by the stronger, (3) the way of ethical regulation and self control, (4) the way of the conquest of nature. Dr. Hussain characterised them as the way backwards, the way upwards, the way inwards and the way forwards. The last two, the way inwards and the way of integrated personality and * (As reported in The Searchlight, dated April 4, 1958) Courtesy : Sri Nagendra Prasad Singh, Vaisali.

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Vaisali Reminds us of our Past Glory 391 the way forwards, or the way of scientific enquiry and rational technique, are usually identified with the Eastern and the Western types of humanity. In the world in which we have to live, it is urgently indicated that the two methods be combined. For ethics ard technique are, Dr. Hussain said, sisters. The one controls the forces of Nature in us, the other those around us. Ethics seeks to save man by a heroic denial, by resignation. Technique seeks to save him by a heroic affirmation, by action. Ethics seeks to conquer the microcosm, technique to conquer the macrocosm. Asia's greatness lies in her ethics, Europe's in technology. Asia stands for self-control, Europe for control of nature. Mahavir, whose birthday we are celebrating today, is a towering landmark on the Asian way for the rehabilitation of humanity. To be able to do homage to his memory in the proper way we shall bave to look within. We shall have to examine our own shortcomings and ask ourselves if we are entitled to pay. that homage. Are we non-violent in our word, deed and thoughts? Are we free of hatred towards fellowmen? Are we free of the prejudice of caste and race and creed? Are we truthful ? Are we honest ? Can we subordinate our selfish desires to the welfare of others ? Let us look within and make ourselves worthy of paying this bomage. For we can not live on the echoes of a past wisdom, we have to enshrine it in our own lives, Wisdom dies if it is allowed to become just traditional. And let us realize that we have to supplement this way inwards with the way forwards; we have to make the East and the West meet. For only so shall we be able to grapple with the twofold crisis with which we in our nascent free nationbood, are coming face face-the crisis of character and the crisis of efficiency. Towards the end of his speech he made an exciting announcement about the results of excavations recently undertaken by the K. P. Jayaswal Research Institute under the competent and iospiring guidance of its Director, Dr. Altekar. Among other things, the recent excavations have revealed a very ancient stupa built entirely in earth rammed with kankar. This stupa was later enlarged and renovated four times, Archaeological evidence appears conclusively to prove that the first stupa was built early in the 5th century B. C. and the second one about 150 years later. In 640 A. D. when Yuan Chwang visited Vaisali, he was shown a stupa as built over the relics of the Buddha, and the stupa recently discovered occupies exactly, the same position. Yuan Chwang had heard the tradition that the stupa of the Licchavis had been once opened by Asoka who removed nine-tenths of its precious content for distribution over the whole empire and that it was again opened by a later king who, terrified by a terrific noise, desisted from the attempt. It is interesting to note

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392 Homage to Vaisali that the earliest stupa as well as the second one show clear traces of having been opened. In the earliest stupa, 2 feet below the lowest concrete layer, was discovered a beautiful soap stone casket, three-forths empty and one-forth filled with earth and ashes. Along with the ashes it contains a thin gold leaf, a conch, a glass bead and a copper punch-marked coin. The archaeological and circumstantial evidence thus appears overwhelmingly to prove that the earliest stupa discovered this year is contemporaneous with the Nirvana of the Buddha, and its casket most probably contains part of his relics brought here from Kusinagar. emman AL BERTO

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E 8/ 10 bhArata kA sAMskRtika tIrtha 0 sampUrNAnanda yoM to bhAratIya saMskRti kA udgama aura vikAsa usake tapovanoM meM huA hai| sindhu aura sarasvatI ke antarveda meM vaha vaidika saMskRti prasphuTita huI jisase nikalI huI nAnA taraMgoM se udvelita surasarita kI ajasra dhArA Aja bhI isa deza kI janatA ko anuprANita kara rahI hai| vaziSTha, gautama, vyAsa, yAjJavalkya, sabhI tapasvI the| araNyoM meM rahakara hI unhoMne parA-devatA kA sAkSAtkAra kiyA thaa| araNyoM se hI unakI vANI prasArita huI / jisa vAGgamaya kA unhoMne mAnava kalyANa kI dRSTi se nirmANa kiyA usameM Aja bhI usa prAcIna AzramoM kI jhalaka dIkha par3atI hai / parantu jahA~ bauddhika aura AdhyAtmika jIvana meM vanoM aura nadI ke ekAnta kUloM para sthita AzramoM kA itanA UMcA sthAna hai vahA~ kucha nagaroM se bhI hamane bahuta bar3I dena pAI hai| bhAratIya saMskRti para kucha nagaroM kI amiTa chApa hai| vaidika kAla meM, kama se kama usa kAla meM jisakA svarUpa hamako Rgveda aura kRSNayajurveda meM milatA hai, sambhavataH koI bar3A nagara nahIM thaa| AryoM kI bastI saptasindhava ke Age syAt nahIM bar3hI thI, parantu zuklajurveda aura usase sambandhita zatapatha brAhmaNa ke samaya taka to Arya sabhyatA nizcita ho bihAra taka pahuMca cukI thii| kosala, kAzI aura mithilA ke rAjya sthApita ho cuke the| mAthava videSa vaidika agni ko sadAnIrA ke taTa taka lA cuke the, arthAt mithilA meM vaidika yajJa-yAga hone laga gaye the / isameM koI sandeha nahIM ki sambhavataH kAzI yA aise hI ekAdha aura sthAnoM ko chor3akara vaizAlI hamAre prAcInatama nagaroM meM hai aura isakI mahattA kevala isaliye nahIM hai ki yaha eka suvyavasthita aura balavAna gaNataMtra kI rAjadhAnI thA, varan isaliye ki tatkAlIna dhArmika vicAradhArAoM kA saMgharSa aura 1. solahaveM vaizAlI mahotsava (9 apraila, 1960) ke avasara para diyA gayA udghATana bhASaNa / saujanya : zrI nAgendra prasAda siMha, vaishaalii| 50

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391 Homage to Vaisali aura samanvaya jina sthaloM meM huA unameM vaizAlo eka thaa| yadi isa nagara ke kisI nareza kA Atithya rAmacandra jI ne svIkAra kiyA thA, to nizcaya ho isako sthApanA unake samaya se kAphI pahale huI hogii| rAmacandra jI kA janma svayaM ikSvAku vaMza meM huA thA aura vayAlA kA rAjA bhI ikSvAkuvaMzIya thaa| yaha maiM nahIM kaha sakatA ki pahile ayodhyA vasAyI gaI yA vaishaalii| sambhavataH ayodhyA vaizAlI se purAnA nagara hogaa| isakA eka pramANa yaha hai ki atharveda meM yoga kI kucha anubhUtiyoM kI carcA karate hue zarIra ko devoM kA pura, ayodhyA kahA . gayA hai / isase yaha anumAna hotA hai ki usa maMtra ke avatarita hone ke samaya ayodhyA nagara basa cukA thA aura logoM kI jihvA para usakA nAma A cukA thaa| vaizAlI kI sampannatA kA bhI barAbara varNana milatA hai| rAjataMtra se gaNataMtra meM kaba parivartana huA yaha maiM nahIM jAnatA, parantu aivihAsika kAla meM hama isa nagara se gaNataMtra ke rUpa meM hI paricita haiN| yuddha deva ne isakI vyavasthA ko eka prakAra se Adarza mAnA aura usako apane saMgha ke saMvyUhana kA AdhAra bnaayaa| cInI yAtrI hvenasAMga ke samaya taka vaizAlI kI gaNanA deza ke pramukha nagaroM meM thii| pIche se niyati ne dhIre-dhIre ise vilupTha-gaurava banA diyA aura Aja vaha nAmazeSa mAtra raha gayA hai| vaizAlI kI khyAti eka prabala rAjya kA mukhya sthAna hone ke kAraNa nahIM hai, paran isaliye ki vaha isa deza ke dhArmika itihAsa meM apanA vizeSa sthAna rakhatA hai| jaina dharma ke pravartaka cauvIsaveM tIrthaMkara barddhamAna mahAvIra kA yahIM janma huaa| janma kI rocaka kathA se hama saba paricita haiM / devoM kI bhUla se pahile vaha brAhmaNI ke garbha meM sthApita ho ge| kucha dina ke bAda bhUla kA patA lgaa| tIrthakara brAhmaNI ke garbha meM nahIM raha sakatA thA kyoMki usakA janma to sarvocca kSatriyakula meM hI ho sakatA thaa| atA vaha kSatriyA ke garbha meM pahuMcAye gae aura jo baccA vahA~ thA vaha brAhmaNI ke garbha meM AyA, astuyoM to jaina-dharma jina dhArAoM ko apanA AdhAra mAnatA hai vaha pahale se calI AtI thI aura pArzvanAtha ne unako vyavasthita rUpa diyA jisameM unake DhAI hajAra varSa bAda vaha Aja bhI hamAre sAmane haiM / svabhAvataH vaizAlI kA mahatva bahuta bddh'aa| jaina darzana tathA upAsanA zailI ke vikAsa meM usakA smataMvya sthAna hai / bauddha dharma ke itivRtta meM bho nagara kA prAmukhya banA rhaa| gRhatyAga ke pazcAt jaba kumAra siddhArtha jJAna prApti ke sAdhana kI khoja meM itastataH bhaTaka rahe the, vaha vaizAlI Aye the aura yahAM ke prasiddha tapasviyoM se unhoMne dIkSA bhI lI thii| isake bAda labdhabodhi aura tathAgata hone ke pazcAt bhI vaha yahAM Aye / vaizAlI unake jIvanakAla meM hI bauddhadharma kA sukhyAta pITha bana gyaa| unake parinirvANa ke bAda bhI paryApta samaya taka usakA yaha sthAna akSuNNa rahA / kahA jAtA hai ki unake paramapriya ziSya Ananda ke dehAvasAna para unake zarIra kA eka aMza vaizAlI meM giraa| usake smAraka-svarUpa nagara meM eka stUpa banAyA gayA / lagabhaga sau varSa bAda saMgha kI dvitIya saMgIti arthAt mahAsamA yahA~ huii| kucha mahatvapUrNa praznoM ke sambandha meM matabheda ho gayA thA, isIliye isa sabhA kA Ayojana huA thaa| aMtima nirNaya ATha bhikSuoM kI eka choTI samiti-upavAhikA ko sauMpA gyaa| ATha bhikSuoM kI isa upavAhikA kI baiThaka

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bhArata kA sAMskRtika tIrtha 395 pAlikAraNya meM huii| isakA saMcAlana thera (sthavira) revata ne kiyaa| upavAhikA kA prativedana pUrI saMgIti ke sAmane rakkhA gayA aura svIkRta huA / isa paritanazIla jagata ne bahuta se car3hAva utAra dekheM haiN| rAjya, sAmrAjya Aye aura gaye / bahutoM ke dhvaMsAvazeSa bhI dhUla meM mila gaye / samyatAoM aura saMskRtiyoM ke udaya hue / unhoMne karor3oM manuSyoM ko prabhAvita kiyA, sphUrtipradAna kiyaa| vaha bhI dharAtala se uTha gaye / isa bhArata meM hI isake aneka udAharaNa milate hai / vaizAlI jisa kAla kI, jina vicAroM kI, pratIka thI vaha Aja nahIM hai / jahA~ kala janasaMkula vastiyAM thIM, dUra-dUra se Ae hue paNya vastuoM kA vinimaya hotA thA, jahA~ tapobanoM meM yogAbhyAsa ke dvArA zarIra aura citta ke kaSAyoM ko tRNavat-dagdha kiyA karate the, jahAM saMskRta aura pAli kA nirantara adhyayana hotA thA, jahAM "bahujana hitAya, bahujana sukhAya" dharma kA udghoSa huA karatA thA, Aja vahA~ sannATA hai / purAnI pustakoM ke kucha panne, ITa-patthara ke kucha Tukar3e, hI usa kAla kI yAdagAra haiN| isako kAI roka nahIM sktaa| niyati kA cakra calatA hI rahatA hai| eka ko uThAtA hai to dUsare ko girAtA hai / purAnI vaizAlI punarujIvita nahIM kI jA sktii| Aja hama jisa jagat meM rahate haiM usakA mUla mantra, usakA bIjaka, dUsarA hai| Aja cAro ora bhautikatA kA bolabAlA hai| prAcIna kAla meM bhI loga dhana kA saMgraha kiyA karate the; vaibhava ko pahacAnate the, sabhI viraka, saMnyAsI aura zramaNa nahIM the| parantu, artha aura kAma ke Upara dharma kA aMkuza thaa| dharma bhI antima sAdhya nahIM thaa| paramapuruSArtha sarvopari lakSya, to mokSa-nirvANa, thaa| Aja artha aura kAma hI antima lakSya haiN| hama jaba belapheyara (kalyANa) kI bAta kahate haiM to hamArA dhyAna anna, vastra, makAna, zikSA, Adi bAtoM kI ora jAtA hai / yaha sabhI bAteM acchI hai, parantu kyA utane se hI kAma cala sakatA hai ? yaha saba cIjeM manuSya ko sukha se jIvana vitAne meM sahAyaka ho sakatI haiM, parantu yadi sadaiva nahIM to kabhI-kabhI yaha prazna uThatA hI hai ki kyA itanA hI basa hai ? eka aMgrejI kitAba meM maiMne kisI kA yaha vAkya dekhA thA:-"Survival is good, but what is the good of survival, if there is nothing beyond it'' / saMsAra ke AghAtoM se surakSita rahanA acchA hai, parantu yadi isake Age aura kucha nahIM hai to surakSita rahane se hI kyA hogA ? bhautika sukhoM ke bIca meM bhI eka atRpti kA anubhava hotA rahatA hai, kucha sUnA-sA lagatA rahatA hai| kucha kho sA gayA hai| hama use batA nahIM sakate, usakA nAma bhI nahIM jAnate / aisI anubhUti kyoM hotI hai ? yaha vaha prazna hai jisapara vaizAlI jaise kucha anya sthaloM meM vicAra huA karate the| yaha samasyA Aja bhI utanI hI sajIva hai jitanA ki Aja se sahasroM aura lAkhoM varSa pahale thii| jina logoM ko apane samaya meM sabhI prakAra kA vaibhava prApta thA, unhoMne usako tilAMjali dekara apanA sArA samaya isa prazna ke uttara kI khoja meM bitaayaa| syAt unako uttara milA / kama-se-kama, bhautika vaibhava ke na hote huye bhI vaha zAnta the, tuSTa the, aura unake samparka meM Ane vAle bhI zAMta aura tuSTa hote the| Aja vaibhava ke hote hue bhI caturdika azAnti hai| rAga aura dveSa parAkASThA kI aura bar3hate jAte haiN| manuSya ne ina dinoM apane nagaroM aura AzramoM ke cAroM ora ke jaMgaloM ko bhI sApha nahIM kiyA thaa| Aja

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396 Homage to Vaisali hama pRthvI ke bAhara ananta AkAza meM sthita piMDoM kI bAta soca rahe haiN| pahu~ca bhI jAyeMge, isameM saMdeha nahIM pratIta hotA, parantu jahA~ jAyeMge apane rAga aura dveSa, apanI tRSNA ko, lekara jAyeMge / jo bastiyAM vahA~ baseMgI, unameM vahI pATha par3hAyA jAyegA, jo hama yahAM par3ha rahe hai / vahA~ kI bhUmi bhI hamAre rakta se raMgI jaayegii| vaizAlI aisI jagahoM kI rakSA karanA to ThIka hI hai jahAM pUrvajoM ke saMsmaraNa haiM, smAraka haiN| bhagnAvazeSa naSTa na ho jAyaM, unakI rakSA karanA stutya hai| parantu merI samajha meM hamArA sabase bar3A kArya yaha hai ki una bAtoM ko apane hRdayoM meM avatarita kareM jinakA saMdeza Aja bhI yaha khaMDahara dete haiN| saMsAra ko Aja bhI, sanda pUchiye to, Aja sabase adhika usa saMdeza kI AvazyakatA hai| bhautika vijJAna kI sahAyatA se mAnava ne prakRti para jo vijaya pAI hai usane use unmatta kara diyA hai| yaha unmAda usako le DUbegA yadi vaha usa cirantana, usa zAzvata, tathya ko bhUla gayA jisakI ora deza, kAla, pAtra ke anusAra bhinna-bhinna bhASAoM meM mahApuruSoM ne saMketa kiyA thaa| vaha satya, vaha upadeza, sanAtana hai parantu usako Ajakala ke mAnava ke sAmane usa bhASA meM rakhanA hogA jo usako abhyasta hai| usakI una zaMkAoM kA nirAkaraNa karanA hogA jo Aja usako kSubdha kara rahI haiN| vaizAlI ke utsava kI sArthakatA isa bAta meM hai ki isa nagara meM punaH aise vicAroM kA prasAra ho jo jagata ko saccI zAMti kI ora le jAyeM, manuSya ko sacce arthoM meM manuSya banane meM sahAyaka hoM / satya dezakAla kI paridhi ke bAhara hotA hai| Aja vijJAna jo kucha batalAtA hai, vaha manuSya kI bahumUlya sampatti hai| usakA samanvaya usa zAna rAzi se honA cAhiye, jisakA saJcaya hamAre parthikRta yogiyoM aura tapasviyoM ne kiyA thaa| isa samanvaya se hI vyathita mAnava ko apane kalyANa kA mArga milegaa|

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HANNEL pi WIRIDINE M.INDAN vaizAlI kI garimA DaoN. surendranAtha dIkSita, ema0 e0, pI-eca0 DI0 vaizAlI kA mahattva bhArata ke itihAsa meM svarNAkSaroM meM ullekhanIya hai / yahA~ gnn| taMtrIya zAsana-praNAlI IsavIpUrva sAtavIM sadI meM phUla-phala rahI thI jaba vizva ke zeSa bhAgoM meM sabhyatA aura saMskRti ne AMkheM bhI nahIM kholI thiiN| usase sadiyoM pUrva videharAja janaka dvArA Ayojita janakapura ke dhanuSa-yajJa meM sammilita hone ke krama meM maharSi vizvAmitra rAma aura lakSmaNa ko liye vaizAlI hokara gujre| usa samaya vaizAlI ke 333 rAjA sumati vaizAlI rAjya ke rAjA the| unhoMne maharSi vizvAmitra aura dAzarathi rAma evaM lakSmaNa kA bharapUra svAgata-satkAra kiyaa| Adikavi maharSi vAlmIki kI kalAsampanna lekhanI ne vaizAlI ke vaibhava aura zobhA-samRddhi kA jaisA prabhAvazAlI varNana kiyA hai usase usa sudUra prAgaitihAsika kAla meM bhI vaizAlI kI asAdhAraNa mahimA kA anubhava kiyA jA sakatA hai / kosala aura videha ke madhya gaMgA ke uttarI taTa para vartamAna vaizAlI, mujaphpharapura, samastIpura, sItAmar3hI, pUrvo-pazcimI campAraNa aura nepAla kI tarAI taka isa rAjya kA prasAra aura prabhutva thA / Adhunika itihAsakAroM kA anumAna hai ki 725 IsA-pUrva meM yahA~ rAjataMtrIya zAsana-praNAlI samApta huI aura gaNataMtrIya zAsana-vyavasthA kA sUtrapAta huaa| zAsanasUtra vibhinna gaNoM ke hAtha meM AyA aura lokahitakArI saMgha rAjya lagabhaga 484 IsA pUrva taka phUlatA-phalatA rhaa| isa gaNarAjya kA nAma vRji saMgha athavA licchavi saMgha thaa| saMgha apane lokahitakArI suzAsana ke lie jagad vikhyAta thaa| saMpadA to yahA~ itanI thI ki vaizAlI sd| gaMgA ke dakSiNa ke vizAla magadha-sAmrAjya kI A~khoM kI kirakirI banI rhii| vaizAlI gaNarAjya (vRjisaMgha) apane gaNatAMtrika saMvidhAna kI dRSTi

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398 Homage to Valsali se eka vilakSaNa prayoga lagabhaga DhAI sau varSoM taka karatA rahA / bauddha evaM jaina sAhitya meM isa gaNarAjya kI mahimA kA ullekha bahuta vistAra se kiyA gayA hai| unake anusAra zAsana saMcAlana ke lie eka kendrIya kAryapAlikA hotI thI, jisake sadasya rAjA, uparAja, senApati aura bhANDAgArika hote the| nau gaNarAjAoM kI samiti videza-vibhAga ke kAma kI dekhabhAla karatI thii| kendrIya vidhAna sabhA "saMsthA" ke nAma se saMbodhita hotI thii| jahA~ isakA Ayojana hotA thA use "saMsthAgAra" kahA jAtA thaa| isake sadasyoM kI saMkhyA 7707 hotI thii| ina sadasyoM ko "abhiSeka maMgala puSkariNI" meM snAna karAke abhiSikta kiyA jAtA thaa| saMgha kI kAryapAlikA ke atirikta eka susaMgaThita nyAyapAlikA bhI thii| vRji saMgha kI nyAyapAlikA ke aneka stara the jinameM "aSTakulaka" sarvocca thA, jahA~ daNDita aparAdhI kI apIla kI sunavAI bhI hotI thii| rAjA (rASTrapati) nyAyapAlikA kA sarvocca adhikArI hotA thaa| vRjisaMgha kI gaNataMtrAtmaka vyavasthA ke AdhAra para hI zAstA gautama buddha ne apane saMgha ke niyamoM ke nirdhAraNa aura saMgaThana kA sUtrapAta kiyaa| bauddhasaMgha kI sArI kAryapraNAlI, gaNataMtrAtmaka hone ke kAraNa, Adima samatAmUlaka sAmyavAdI cetanA se anuprANita mAlUma par3atI hai| vRjisaMgha kI rAjadhAnI vaizAlI thii| usa yuga meM vaizAlI apane apAra vaibhava, kalAprema aura saundarya-priyatA ke lie jagavikhyAta thii| isa gaNarAjya kI janatA kI saundaryavRtti ke udabodhana aura parituSTi ke lie eka aisI gaNikA kA cunAva hotA thA, jo rUparaMga, nRtya, nATya aura saMgIta kalA ke pradarzana meM advitIya ho| vaha kisI eka ko nahIM, jana-jana kI 'prAsAdikA' ho| buddhakAla meM vaizAlI meM AmrapAlI aisI hI eka gaNikA thI, jisakI apUrva rUpa-sampadA aura kalA-kIrti para vRjisaMgha ke saundarya priya yuvajana to apanA hRdaya luTAe phirate hI the, magadha samrATa bimbisAra aura zAyada unake putra ajAtazatru ne bhI usakI "kar3I rUpa jvAlA" saundarya kA upabhoga karane ke lie sampUrNa magadha-rASTra ko dA~va para car3hA diyA thA / aisA thA vaha vRjisaMgha gaurava-garimA se maNDita ! aura usakI rAjadhAnI vaizAlI to sadiyoM taka amita mahimA aura aizvarya kA kendra hI nahIM banI rahI, apitu samasta bhArata meM dharma, saMskRti, itihAsa aura rAjanIti ke kSetra meM jo vyApaka krAMtiyA~ huI, unameM usakI bhUmikA atyanta mahattva kI rahI hai / vaizAlI ko yaha saubhAgya prApta hai ki yaha bhArata evaM vizva ke do mahAn dharmapravartakoM-mahAvIra varddhamAna aura gautama buddha kI janmabhUmi aura pramukha karmabhUmi rahI hai| mahAvIra varddhamAna kA janma vaizAlI ke nitAnta nikaTavartI bAsu kuNDa meM lagabhaga 561 IsA-pUrva meM huaa| ve jaina dharma ke antima evaM caubIsaveM tIrthakara the| inhoMne apanA gharabAra chor3a diyA aura pAsa ke hI mahAvana meM kaThora tapasyA kI tathA janadharma ko apane gahana citana, tyAga, tapasyA aura kaThora niSThA se punarujjIvita kiyaa| yaha dharma bauddha evaM hindUdharma ke sAtha saMgharSa aura sahayoga, utAra-car3hAva ke sAtha sadiyoM taka vaizAlI meM phUlAphalA / kAla-pravAha ke krama se jaba vaizAlI prabhAvita haI taba jainadharma ke sandarbha meM vaizAlI kA aitihAsika mahattva nitAMta dhUmila ho nahIM ho gayA, sadiyoM taka vismRti ke garbha meM khoyA

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399 vaizAlI kI garimA rhaa| Adhunika kAla meM prAcIna bhArata ke itihAsa, dharma aura saMskRti ke punaranveSaNa ke krama meM vaizAlI ke bhagnAvazeSa meM licchaviyoM ke gaurava ke jJAna ke sAtha-sAtha jaina-dharma ke sandarbha meM vaizAlI kI mahattA kA punarmUlyAMkana huA hai| Aja to vaizAlI saMgha ke anuSThAna aura satata niSThA se jainadharma aura vidyA kA bhArata-prasiddha kendra vaizAlI meM cala rahA hai| prativarSa caitra zukla trayodazI ko mahAvIra jayantI kA mahotsava vaizAlI gaNarAjya kI mahimAgAna ke rUpa meM manAyA jAtA hai| vahA~ lokajIvana kI saMskRti, kalA-cetanA aura saundarya vRtti kA apUrva punarudbodhana prastuta kiyA jAtA hai, jisameM abhinetAoM aura darzaka logoM ko samAna sAjhedArI itane bar3e paimAne para hotI hai jo sAre bhArata meM zAyada hI kahIM hotI ho / . usa dina lagatA hai mAno vaizAlI kA lupta gaurava jaise punaH lauTa rahA ho| isa sAMskRtika . punarjAgaraNa meM 'vaizAlI saMgha' kI apanI viziSTa bhUmikA hai| - mahAvIra vaddhamAna kI janmabhUmi vaizAlI avazya thI, parantu gautama buddha ko bhI yaha vaizAlI parama pyArI thii| mahAbhiniSkramaNa ke uparAMta jJAna ke amRta tattva kI talAza meM niraMjanA nadI ke taTa para jAne se pahale ve vaizAlI Ae aura maMkhaliputta gosAla evaM anya parivrAjakoM se jJAna kI carcA kii| chaha varSoM kI kaThora sAdhanA ke uparAMta jJAna kI amRta jyoti unake antaHkaraNa meM udabhAsita huI to use sAre bhArata meM cArikA karate hue upadezAmRta kA pAna kraate| usa krama meM unhoMne do varSa vaizAlI meM bitAye aura apanI paitAlIsa varSoM kI dharmayAtrAoM meM vaizAlI kI kaI yAtrAeM unhoMne kii| bauddhadharma kI aneka prabhAvI ghaTanAeM gautama buddha ke jIvana kAla meM yahA~ ghttiiN| zAstA apane dharma-saMgha meM strI ko zaraNa dene ke kaTTara virodhI the| kapilavastu meM mAtRtulyA kSIradAyikA apanI mausI mahAprajAvatI gautamI ke bauddhadharma meM praveza ko unhoMne asvIkRta kara diyA thA, para vaizAlI kI pAvana bhUmi para gautamI ke dRr3ha Agraha aura Ananda ke aTala anurodha ko ve na TAla ske| mahAprajAvatI ko kaThina zartoM para dharma kI zaraNa meM lekara vaizAlI meM hI unhoMne bhikSuNI saMgha kI sthApanA kii| ___ mahAvIra varddhamAna aura gautama buddha donoM hI samakAlIna dharma-pravartaka the| donoM ke bIca apane dharma-siddhAntoM ko lekara pratyakSa rUpa se saMgharSa huA ho, isakA spaSTa vivaraNa to nahIM milatA para unake ziSyoM ke mAdhyama se una donoM ke vaicArika saMgharSa aura TakarAva kI khUba acchI jhalaka milatI hai| isa dRSTi se "sIha-sutta" kI ora hamArA dhyAna vizeSa rUpa se AkarSita hotA hai| siMha senApati vaizAlI ke the, vaizAlI gaNarAjya ke atyanta prabhAvazAlI gaNAdhikArI, mahAvIra varddhamAna ke paramapriya ziSya aura tatkAlIna vaizAlI gaNarAjya ke jainiyoM ke pramukha stambha aura pravaktA ! licchaviyoM ke saMsthAgAra meM gautama buddha ke guNoM kA bakhAna suna kara siMha senApati ke antara meM unake darzana kI utkaNThA jgii| mahAvIra varddhamAna ne jaba bAra-bAra anurodha karane para bhI anumati pradAna nahIM kI, to siMha senApati zAstA ke pAsa ge| bauddha dharma kI "akriyAvAditA" para unhoMne (siMha senApati ne) gautama buddha se prazna aura pratiprazna kiye| pUrNa samAdhAna ho jAne para siMha senApati zAstA ke

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400 Homage to Vaisali anugata zramaNa ho gye| isase usa samaya ke. jaina sampradAya ko gaharA AghAta lagA thaa| mahattva kI bAta yaha hai ki siMha senApati ne vaizAlI meM hI bauddhadharma ko svIkAra kiyA jo mahAvIra kI janmabhUmi bhI thii| jainadharma ke kaThora saMgaThana ke kagAra ke Dhahane kI yaha pahalI prabhAvakArI ghaTanA thI jo vaizAlI meM ghttii| vaizAlI meM hI zAstA ne gautamaka caitya meM "tricIvara" kA vidhAna kiyA, jisake antargata bauddha zramaNa tIna vastroM kA hI upayoga kara sakate the| tRtIya aura caturtha pArAjikA kA bhI upadeza zAstA ne vaizAlI meM hI diyaa| vaizAlI ke pAMca sau vajjiputtakoM ko bahakAkara devadatta ne saMghabheda kA viphala prayAsa kiyA thaa| yathAsamaya sAriputta ke gayA pahuMca jAne para saMghabheda kucha varSoM ke lie Tala sakA / dharma kA saMdeza dete-dete tathAgata kI Ayu DhalAna kI ora jA rahI thii| unhoMne anubhava kiyA ki aba kAyA kA nAza honevAlA hai| parinirvANa nikaTa hai to ve rAjagRha se vaizAlI Ae aura AmrapAlI ke Amravana meM apane saMgha ke sAtha Thahare / unhoMne yahIM licchavi gaNarAjya kI advitIya sundarI mahAjanapada-kalyANI sambapAlI ko dharma kI dIkSA dii| isI yAtrA meM ambapAlI ne bhikSusaMgha ko parosakara khuda khilAyA aura Amravana ko saMgha ke lie dAna diyaa| yahIM vaizAlI ke nikaTa tathAgata ko veluva grAma meM maraNAMtaka pIr3A huI aura svastha hone para Ananda ko unhoMne upadeza diyA"bhAtma dIpa-Atma zaraNa-ananya zaraNa, dharma-dIpa-dharma zaraNa ananya zaraNa ho vihro|" Ananda ! maiMne pahile hI kaha diyA hai-"sabhI priyoM se judAI hotI hai|" tathAgata ne vaizAlI meM hI ghoSaNA kI-"Aja se tIna mAsa bAda tathAgata parinirvANa ko prApta hoNge|" tathAgata ne vahA~ se mahAvana kUTAgArazAlA meM bhikSusaMgha ko (upasthAnazAlA meM) ekatra kara dharmopadeza ke pAlana kI yAda dilAI, jisase 'brahmacarya, bahujana hitArtha bahujana sukhArtha, lokAnukaMpArtha, deva-manuSyoM ke hita aura sukha ke lie ho|' Arya ASTAGgika mArga kA smaraNa dilAte hue kahA-"bhikSuo! saMskAra (kRtavastu) nAza ko prApta honevAle (vayadhammA) haiN| pramAdarahita ho (kartavya) sampAdana kro|" kuzInArA kI ora prasthAna karate hue Ananda se kahA-"Ananda ! tathAgata kA yaha antima vaizAlI-darzana hogaa|" yaha kaha ve kuzInArA kI ora cala pdd'e| bauddha kathAoM meM aisI sUcanA milatI hai ki tathAgata ke vichoha se vihvala licchaviyoM ko apanA bhikSApatra dekara unhoMne AgrahapUrvaka lottaayaa| isase kucha hI pUrva ajAtazatru dvArA vaizAlI para AkramaNa ke pratirodha meM Ananda se licchavi saMgha ke sandarbha meM sAta aparihAnIya dharmoM kI jijJAsA karane para tathAgata ko jaba mAlUma huA ki 'licchavi apane bar3oM kA, striyoM kA yathocita sammAna karate, saMgha dvArA pravartita niyamoM kA pAlana karate aura anuzAsanabaddha ho rahate haiM' taba unhoMne ghoSaNA kI-licchavi saMgha ko taba koI parAjita nahIM kara sktaa| phira bhI ajAtazatru ke mahAmantrI vassakAra ne tathAgata-parinirvANa (487 IsA-pUrva) ke tIna varSa bAda (484 IsA-pUrva) vaizAlI mahAjanapada meM saMgha-bheda kara usake gaurava ko isa rUpa meM bhUluMThita kara diyA ki itihAsa ke aneka utAra-car3hAva kA sAkSI hone para bhI licchavi gaNarAjya usa vigata gaurava-garimA ko vApasa na lA skaa|

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vaizAlI kI garimA 401 tathAgata ke mahAparinirvANa ke uparAMta jina saubhAgyazAlI ATha rAjyoM ko unakA pavitra bhasmAvazeSa milA, unameM licchavigaNa yA vRjisaMgha bhI thaa| isa pavitra buddhAvazeSa ko licchaviyoM ne stUpa banAkara surakSita kiyaa| sadiyAM gujara gaI, para jaba 1958 I. meM sva. DaoN. altekara ke nirdezana meM vaizAlI ke utkhanana kA kArya punaH Arambha huNa taba bhasmAvazeSa pAtra meM surakSita pAyA gayA / DaoN0 altekara evaM anya prAcIna bhAratIya itihAsa- . vidoM kI mAnyatA hai ki yaha avazeSa tathAgata kA hI hai| unakA bhikSApAtra unakI pAvana smRti ke rUpa meM lagabhaga cAra-pAMca sau varSoM taka amUlya nidhi ke rUpa meM vaizAlI meM surakSita rhaa| aisA anumAna kiyA jAtA hai ki jaba kuSANa samrAT kaniSka ne pATaliputra para AkramaNa kiyA taba pATaliputra se azvaghoSa ko aura vaizAlI se tathAgata ke bhikSApAtra ko le gayA / yaha bhikSApAtra sambhavataH puruSapura (pezAvara, pAkistAna) meM nirmita mahAn staMbha ke nIce sthApita kiyA, jise hvenasAMga taka ne dekhA thaa| tathAgata ke mahAparinirvANa ke uparAMta bhI sadiyoM taka vaizAlI bauddhadharma kI vividha kAryapravRttiyoM kA uttara bhArata meM pramukha kendra banI rhii| yahI kAraNa hai ki tathAgata ke parinirvANa ke turanta bAda bauddhoM kI prathama saMgIti mahAkAzyapa kI adhyakSatA meM rAjagRha meM sampanna huI ; usake ThIka eka sau varSoM ke bAda bauddhoM kI dvitIya (sapta zatikA) saMgIti kA samAyojana Ananda ke paramapriya ziSya, eka sau bIsa varSoM ke sthavira sarvakAmI kI adhyakSatA meM vaizAlI meM huaa| sthavira raivata praznakartA the, vyAkhyAtA the sarvakAmI / nirvANoparAMta sau varSoM meM dharma aura saMgha meM dasa vastuoM (sonA-cAMdI kA vyavahAra, surAmeraya pAna, atirikta asamaya bhojana Adi) ko lekara vaizAlika vajjiputtaka bhikSuoM meM jo ghora matabheda utpanna huA thA usakA nirAkaraNa kiyA gyaa| saMgha ne nirNaya kiyA ki dasa vastueM dharma-viruddha, vinaya-viruddha aura zAstA ke zAsana se bAhara kI haiM / maurya zAsana kAla meM vRjisaMgha kI saMprabhutA sImita ho gaI parantu bauddhadharma ke zaktizAlI kendra ke rUpa meM vaizAlI kA mahattva taba bhI khaMDita na huaa| yahI kAraNa hai ki itihAsa-prasiddha maurya samrATa azoka ne bauddhadharma svIkAra karane ke bAda dharma-yAtrAeM kI, buddha aura bauddhadharma se saMbaddha pavitra sthaloM ke darzana kie, stUpoM kA nirmANa kiyA aura staMbhoM kI racanA karAkara unapara tathA caTTAnoM para buddha ke upadezoM ke abhilekha aMkita karAe, jo loriyAnaMdana gar3ha se gaMdhAra taka ke vizAla kSetra meM phaile the| staMbhanirmANa kI uttamottama zailI meM nirmita eka azoka staMbha vaizAlI meM yathAvat khar3A hai jisake zikhara para uttayabhimukhI siMha avasthita hai aura cAroM ora se ghaMTe kA manohArI alaMkaraNa hai| staMbha bAIsa sau varSoM se AghAta-pratyAghAtoM ke thaper3oM ko sahatA zAstA kI taraha ajeya bhAva se nirbhIkatA ke sAtha khar3A hai| isameM koI abhilekha aMkita nahIM hai| pAsa hI eka stUpa bhagnAvazeSa ke rUpa meM khar3A hai| maurya yuga ke pratApa ke asta hote-hote lagatA hai licchavi gaNarAjya para zuMgavaMzI samrAT puSyamitra aura agnimitra kA prabhatva kAyama ho gyaa| vaizAlI ke dhvaMsAvazeSoM ke

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ADO Homage to Vaisalh; utkhanana ke krama meM agnimitra kI muhara milI hai| saMbhava hai zuMgavaMzIya samrAToM ke prabhutva kA avasAna hone para vaizAlI ke licchavi sAr3he tIna sau varSoM bAda punaH svataMtra hI nahIM ho gae, apitu magadha sAmrAjya kI rAjadhAnI pATaliputra para bhI adhikAra kara liyaa| kaI Adhunika .. itihAsavid isakI udAtta kalpanA karane meM saMkoca nahIM karate ki vaizAlI aura pATaliputra . donoM kA rAjA eka vyakti ho gayA, jo licchavi thaa| IsA-pUrva 150 se IsavI san 100... taka kA yaha samaya vaizAlI ke cahumukhI utthAna kI dRSTi se . adbhuta thaa| vaizAlI meM hAla .. ke varSoM meM kI gaI khudAI ke Aloka meM yaha kahA jA sakatA hai ki dhArmika samanvaya aura kalAsamRddhi kI dRSTi se yaha vaizAlI ke gaurava kA punarAvartana huaa| bauddha, jaina evaM hindU . dharma sAtha-sAtha phUlate-phalate rahe / aneka kalAtmaka pratimAoM, caityoM, stUpoM aura vihAroM kA . nirmANa isI yuga meM huaa| kuSANa samrATa kaniSka ne vaizAlI para pahalI sadI meM adhikAra : kiyaa| para usake durbala uttarAdhikAriyoM se licchaviyoM ne vaizAlI ko mukta kara liyaa| san IsavI kI Arambhika sadiyoM meM vaizAlI ke licchaviyoM kI pratiSThA zikhara kA sparza kara rahI thI, tabhI to cauthI sadI meM ghaTotkaca gupta (300-319 I0) ke putra mahArAjAdhirAja candragupta prathama ne inhIM licchaviyoM kI kumAradevI nAmaka eka rAjakumArI se vivAha kara apane kula ko gauravAnvita kiyaa| isase candragupta kI rAjanItika zakti aura aizvarya kA aisA vistAra huA ki isa vivAha-prasaMga ko eka prakAra ke sone ke sikke para utkIrNa karAyA jisameM 'kumAradevI' aura 'licchavayaH' utkIrNa hai| candragupta prathama ke putra samrATa samudragupta (335-375 I.) ko licchavidauhitra hone kA gaurava anubhava hotA thaa| yahI kAraNa hai ki gupta prazastiyoM meM samudragupta ke lie nirantara 'licchavi dauhitra' vizeSaNa kA prayoga gauravapUrvaka huA hai| smitha mahodaya kI to yaha spaSTa mAnyatA hai ki licchavisambandha ke phalasvarUpa hI candragupta prathama ko pATaliputra para adhikAra prApta ho skaa| usakA rAjanItika prabhutva bar3hA aura use 'mahArAjAdhirAja' kA viruda dhAraNa karane kI kSamatA hAsila ho skii| gupta sAmrAjya ke utkarSa kAla meM vaizAlI mahAjanapada svataMtra gaNarAjya nahIM raha gayA thaa| vaha mahAna gupta sAmrAjya kA abhinna aMga bana gyaa| yahI kAraNa hai ki samudragupta kI prayAga-prazasti meM 'nepAla' kA ullekha hai para 'vaizAlI' kA nahIM / vaizAlI meM utkhanana ke krama meM gupta zAsana kAla se saMbaddha bahumUlya aitihAsika sAmagrI moharoM ke rUpa meM prApta huI hai. unapara choTe-choTe abhilekha aMkita haiN| uttara bihAra ke lie 'tIrabhukti' (tirahuta) yaha abhijJA pahale-pahale guptakAla meM hI bhArambha huii| tIrabhukti pradeza kI rAjadhAnI vaizAlI thii| muharoM para 'tIrabhukti' aura 'vaizAlI' donoM hI nAma aMkita hai| vaizAlI janapadavAsiyoM kA jIvana samanvayAtmaka sAmAjika saMskRti ke vikAsa ke lie pUrNatayA aba bhI samarpita thaa| khudAI meM prApta cIjeM isI dhAraNA kA samarthana karatI haiN| kammana chaparA gAMva meM sthita caumukhI mahAdeva kI mUrti saMbhavataH candragupta dvitIya ke kAla kI hai, kyoMki candragupta dvitIya vikramAditya kI svarNamudrA yahAM milI thii| abhilekha gupta lipi meM prAMjala saMskRta bhASA meM aMkita thA jo kAla-pravAha meM kSatigrasta ho gayA hai|

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vaizAlI kI garimA I - - gupta sAmrAjya kA sUrya asta hote-hote licchavi samAja bhI aprabhAvita.na rahA / apane prAcIna gaurava ko asta hote dekha parAkramI licchaviyoM kA eka dala nepAla calA gayA, jahA~ usane 879 IsavI taka rAjya kiyaa| chaThI sadI meM vaizAlI kA patana ho gayA / khudAI meM prApta aitihAsika sAmagrI se isa bAta kI puSTi hotI hai / chaThI sadI meM vaizAlI kI vaha gaNatAMtrika puNyabhUmi pUrI taraha vIrAna ho gyii| isa tathya kI puSTi harSavardhana ke zAsanakAla (606-647 I0) meM Ae prasiddha cInI bauddha yAtrI hvenasAMga (629-645 I.) ke yAtrA-vivaraNoM se bhI hotI hai / vaha jaba vaizAlI AyA taba vaizAlI dhvastaprAya thii| kaI sau saMghArAma ujAr3a khar3e the / tava nirgranthoM ke anuyAyI kAphI saMkhyA meM use dikhAI die the| . sAtavIM sadI ke uparAMta vaizAlI kabhI tibbatI, kabhI uttarakAlIna guptoM, pAlavaMzI bauddha rAjAoM, karNATa vaMzIya rAjAoM ke zAsanAdhIna rahI / licchaviyoM kA eka kula pahale hI nepAla meM rAjataMtra sthApita kara cukA thA / vaizAlI ke kucha sAhasI upanivezaka arAkAna (barmA) taka pahuMca gaye aura vahA~ basAe grAma kA nAma 'vethAlI' (vezAlI, vaizAlI) rakhA / yahAM vaizAlI vaMza ke rAjAoM kA prabhutva 878 se 1048 I. taka rahA / barmA ke bauddha rAjA aniruddha (1044-1066 I.) ne vaizAlI kI rAjakumArI se vivAha kiyA thA, jisase use kyA sitthA (1048-1112 I0) nAmaka putra utpanna huaa| usa kAla meM vaizAlI aura barmA meM ghaniSTha sambandha thaa| hindutva ke parAbhava aura apamAna ke yuga meM vaizAlI ujAr3a ho gii| bauddhoM kA vahA~ se lagabhaga lopa ho cukA thA, jainI pazcima bhArata kI ora cale gae / karNATa vaMzIya aneka rAjAoM ne tirahuta ke zAsaka ke rUpa meM saMskRta sAhitya ke unnayana meM yoga diyaa| ina karNATa vaMzIya rAjAoM (1.97-1324 I.) kI rAjadhAnI nepAla kI tarAI meM simarAMvagar3ha thii| inhoMne brAhmaNa dharma ko prazraya diyaa| Azcarya nahIM ki inake zAsana kAla meM tIrabhakti ke vizAla kSetra meM baiSNava aura zaivadharma kA punarutthAna huaa| jahA~-tahA~ bhavyamandiroM kI racanA huI aura kAle cikane pattharoM kI tarAzI huI aneka kalAsamRddha devapratimAeM bhI isI kAla meM bniiN| yaha bhI saMbhava hai ki pAlayugIna bauddha pratimA-nirmANa kI paraMparA aura tIrabhukti meM pracalita hindU devI-devatAoM kI mUrti-nirmANa zailI paraspara sAmaMjasya kI talAza karatI rahI ho| isI bIca turko aura aphagAnoM kA AkramaNa huA aura karNATa vaMza ke antima rAjA harisiMhadeva dillI ke turkI sultAna gayAsuddIna tugalaka (1320-25 I.) ke dvArA parAjita ho ge| taba se tIrabhukti ke sAtha vaizAlI bhI dillI saltanata ke adhIna ho gayI / muslima zAsana kAla meM vaizAlI kSetra meM hAjIpura aura mujaphpharapura jaise zAsana ke nae kendra ubharate ge| vaizAlI sadiyoM kI vismRti aura upekSA ke kAraNa kucha Dhahe-DhahAe stUpoM, TIloM kA gar3ha aura gA~va mAtra raha gayI thii| usakA vaha purAtana gaurava, buddha aura mahAvIra kI pAvana dharmasAdhanA, Arya saMskRti kI udAtta cetanA saba kucha kAla ke vikarAla pravAha meM vilIna ho gyaa| unnIsavIM-bIsavIM sadI meM prAcya aura pAzcAtya purAvidoM kI dRSTi isapara pdd'ii|

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404 Homage to Vaisali sadiyoM se vismRta-upekSita Arya sabhyatA aura saMskRti ke ajasra srota isakI pAvana miTrI meM, kaNa-kaNa meM, stUpoM, TIloM aura gar3ha kI dIvAroM, usakI iMToM meM bhArata kA gauravazAlI atIta hameM pukAra rahA hai| yahIM buddha aura mahAvIra ke upadeza licchavi nara-nAriyoM ne sune, yahI vaizAlI kI nagaravadhU AmrapAlI kI sundaratA aura kalA-kuzalatA para licchavi yuvajana bhAvavimugdha hue, aura yahIM vahI nagaravadhU saba kucha tyAga bhikSuNI bana saMdha kI zaraNa gyii| yahIM bauddha, jaina aura hindU deva-pratimAoM kA nirmANa huaa| yahAM kyA kucha mahAn abhinandanIya nahIM huA ? rAmAyaNa kAla se karNATa vaMzIya rAjAoM taka kI tIrabhukti (uttara bihAra) kI zAzvata jIvana gAthA pUre oja aura teja se sahasra dhArAoM meM kabhI yahIM phUTI thI, usakI anugUMja hameM vaizAlI ke kaNa-kaNa meM Aja bhI sunAI par3atI hai| ___ vaizAlI ke dhvaMsAvazeSa se purAtattva kI jo durlabha sAmagrI prApta huI, usase usake lupta gaurava aura mahAn itihAsa kA patA to calatA hI hai; para usase bhI bar3I bAta jo hamArA dhyAna AkarSita karatI hai, vaha hai vaizAlI kI sanAtana jIvanadRSTi / vaizAlI eka nagarI nahIM, udAtta mAnavIya jIvana-mUlya kA pratIka hai, eka jIvana-darzana hai, jisa gaNarAjya meM zAsita aura zAsaka meM koI bheda nahIM thA, saba samatAmUlaka jIvana Adarza ke upAsaka the, jinake rakta meM Arya jAti kA udAtta Adarza sadiyoM pUrva se pravAhita hotA A rahA thA, jo sAta aparihAnIya dharma-niyamoM se baMdhe the, jahA~ bauddha, jaina aura hindU dharma sahiSNutA ke sAtha phUle-phale, jahA~ adhyAtma-cetanA paraspara mAnavIya sambandhoM ke vikAsa kI samanvayAtmaka saMskRti kI sAdhanA ke lie samarpita thI, UMca-nIca kA koI bheda-bhAva nahIM thaa| vaizAlI ke bhagnAvazeSa aura usakI khudAI se prApta durlabha purAtAttvika sAmagrI usI satya sanAtana mAnavIya dRSTi ke punarudbhAvana kA AhvAna karatI hai| kyA usa AhvAna ko hama suna pAte haiM ?

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PDT 11 MWON THE ROMANTIC HISTORY OF BUDDHA'S ALMS-BOWL MAJOR-GENERAL A. CUNNINGHAM, C. S. I., C. I. E. Vaisali was celebrated in the early ages of Buddhism for the possession of the Alms-bowl of Buddha, which he had given to the Licchavis when they took leave of him at the old city on their northern frontier, which I have identified with kesariya, 30 miles to the north-west of Vaisali. This bowl, which still exists, has a very romantic history. Originally it was presented to the Liechavis of Vaisali by Buddha himself when he sent them back of their homes. This is attested by both Fa-Hian and Hwen Thsang. The former says that he gave them his alms-bowl as a memorial; the latter that he "lassa son vas de religieux pour qu'il leur servit de souvenir."1 Its subsequent history appears to have been unknown to the latter pilgrim, who does not mention it again. When Fa-Hian was in Ceylon "he heard a Buddhist pilgrim from India...say Buddha's alms-bowl was originally in Pi-she-li (or Vaisali). It is now in the country of Chien-to-wei (Gandhara). After a certain number of years...... it will be taken on to the western Yueh-shih country."2 This is Mr. Giles's translation, from which Mr. Beal slightly differs : "The almsbowl of Buddha originally was preserved in the city of Vaisali, but now it is in the borders of Gandhara. Io somewhat like a hundred years..... it will again be transported to the country of the western Yu-chi" The bowl was seen by Fa-Hian and his companions at Fo-lu-sha (or Parshawar); but he does not say a word as to how it got there. I have, however, found a notice of its removal in Vassilief's translations from 1. Giles's Record of the Buddhistic Kingdoms, p. 105. 2. Beal's Records of Buddhist Countries, p. 101.

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406 Homage to Vaisalt Tarapath. In describing the career of the celebrated Aswaghosha, he says that the king of the Little Yuchi invaded Magadha and carried off the bowl of Buddha and Aswaghosba."1 This raid must have taken place some time during the 2nd century A. D., as, according to Taranath, Aswaghosha was a disciple of Parswa, who conducted the third Buddhist Synod under Kanishka, wbile Hwen Thsang makes him a contemporary of Nagarjuna, who is famous as the long-lived contemporary of the same king. The bowl must therefore have been carried off either by Kanishka himself, or by his successor Huvishka early in the 2nd century A. D. Fa-Hian gives the following account of the bowl which he saw in Gandhara shorly after A. D. 400: "Buddha's alms-bowl is in this country, and a king of the Yueb-shih got together a large army to attack this country, wishing to carry it off. When he had subdued the country, being an ardent supporter of Buddhism, he wanted to take the bowl away with him; and accordingly, having first made offerings to the three precious ones, he decorated a huge elephant and put the bowl on its back. The elephant then fell down and was unable to move. Then a four-wheeled cart was made, and the bowl being put in it eight elephants were harnessed to draw it. When again they were unable to move, the king knew that the time had not yet come, and was full of shame and regret. Therefore he built a pagoda on that spot, and also a monastery, leaving a garrison to guard the bowl, and making all kinds of offerings. There may be about 700 priests. When it is near midday, the priests bring out the bowl, and, together with the people, make all kinds of offerings. They then eat their midday meal; and in the evening, at the time of burnicg incense, they bring it out again."? From this account it would appear that an attempt was made by the king of the Yuchi to remove the bowl from Gandhara, most probably to Kabul or even Balkh, which was the capital of the later kings of the Great Yucbi. No date can be fixed for this attempt, but it pobably took place during the 3rd century. As no mention is made of the alms-bowl in A. D. 520 by the pilgrims Hwei Seng and Sung-Yun, it seems almost certain that it had already been removed from Gandhara before their visit. This removal probably took place shortly after the conquest of Gandbara by the little Yuchi under Kitolo, or about A. D. 425-450 as Sung-Yun describes their first king as a worshipper of demons and a despiser of Buddhism, who was at war with the country of Kipin. The bowl was probably carried off by 1. Vassilief's Taranath, trapslated by M. La Comme, p. 210. 2. Gile's Record of the Buddhistic Kingdoms, pp. 19, 20.

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The Alms-Bowl of Buddha 407 the people of Gandhara, who emigrated westwards to the bank of the Arghandab in the ancient Arachosia, where they founded a city named after their original country Gandhara, which still exists as old Kandahar at a short distance from the modern town of that name. Sung-Yan entered Gandbara in A. D. 520, and as he states that two generations had passed away since Laelih, the persecutor of Buddhism, had been set up as king of Gandhara, the emigration of the Gandharas cannot be placed later than A. D. 450. "They had a great respect for the Law of Buddha and loved to read the sacred books." They took with them the famous Alms-bowl of Buddha and set it up in their new city of Gandhar or Kandhar, where it now stands "in an obscure little Mabammadan shrine." Dr. Bellew describes it as "a huge bowl, carved out of a solid block of dark green serpentine." The straight part above is carved with six lines of Arabic inscriptions, of which a copy was kindly sent to me several years ago by Sir Frederick Pollock. I forwarded the copy to my lamented friend Blochmann, but unfortunately it was lost or stolen on the way, and neither he nor I could ever learn anything about it. The inscriptions were of early date, as I remember reading the name of Subuktugin, and I think also that of Mahmud. Unfortunately for the satisfactory identification of this bowl the translations of Fa-Hian's description, which is the only one that we possess, differ very considerably, as will be seen in the following quotation from Chapter XIL According to Remusat's translation : "The pot may contain about two bushels. It is of mixed colour, in which black predominates. It is well formed on all four sides, about two lines thick bright and polished." According to Beal: "The bowl contains about two Tan (a dry measure equal to 14 gallons). It is of a mixed colour, but mostly black. The seams, where the four parts join together, are bright. It is about 2 inches thick, and is kept well polished and bright." The third translation is by Giles : "might hold over two gallops, and is of several colours, chiefly black. The four joinings are clearly distinguishable. It is about one-fifth of an inch thick, and is transparent and bright." As one would expect to find the actual Alms-bowl from which Buddha ate his daily food-such a bowl would not have satisfied the belief of any Buddhist -- just as the tooth of Buddha, now shown in Ceylon, is more like that of an elephant than the tooth of a man, so the Alms-bowl of Buddha preserved at Vaisali and afterwards carried off to Gandhara, would have been at least five or six times the actual diameter of any real bowl. So also all the foot-marks of Buddha were always represented as of gigantic size.

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408 Homage to Vaigali The sfour joinings" mentioned by Fa-Hjan refer to the story of the kings of the four quarters-Indra, Yama, Varuna, and Kuvera-having each offered a bowl to Buddha, when he, wishing not to disappoint one of them, accepted all four bowls and miraculously joined them into one in which the four joinings were distincty visible. The whole story about Buddha's bowl having been originally enshrined at Vaisali had been quite lost before the time of Hwen Thsang's visit, and as Fa-Hian says nothing about its position when describing the holy places at Vaisali it would seem as if the site had been forgotten. Apparently Fa-Hian knew nothing about it until he heard of it accidentally in Ceylon. Even when he saw the Alms-bowl in Gandhara, he is quite silent as to its original position in Vaisali. This silence is, I think, a presumptive proof that a very long time must have passed since the removal of the bowl to Gandhara, and that the date of the first half of the 2nd century A. D., which I have deduced from Taradath's statement, is most probably correct. If the removal had been recent, Fa-Hian would almost certainly have heard of it in both places. Mention is made of the bowl of Buddha at a much later date, in A. D., 665, when the Chinese pilgrim Yuan-Chan saw it in the Nava Vihara (or new monastery) when on his way from Balkh to Sintu (or India).. The notice is confined to the remark that in company with a Lokayatika, he "paid reverence to the water-pitcher of Buddha and other relics."

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SA (IOC vimalakIrti : vaizAlI kI eka vismRta vibhUti nAgendra prasAda siMha AcArya vimalakIrti bhagavAn buddha ke samakAlIna the aura unake gRhastha ziSya the / unakA janma vaizAlI ke samRddha licchavi parivAra meM huA thaa| unakI dharmapatnI kA nAma vimalA thaa| unheM sucintyakumAra nAma kA putra aura candrottaradArikA nAma kI putrI thii| apane zIla, samAdhi aura prajJA ke kAraNa gRhastha hone para bhI bhikSusaMgha meM unheM sammAnanIya sthAna prApta thaa| dharmasenApati sAriputra, mahAmaudgalyAyana, mahAkAzyapa, Ananda, upAli, aniruddha, mahAkAtyAyana aura mahAbodhisattva maitreya jaise bhagavAn buddha ke mahAn ziSya bhI vaizAlI ke isa zvetavastradhArI gRhastha se dhArmika vArtAlApa karane kA sAhasa nahIM kara pAte the| bauddha sAhitya meM unako mahAsattva, bodhisattva, satpuruSa, kulaputra, gRhapati aura upAsaka kahA gayA hai| unako cIna meM mukuzo, jApAna meM yuyimA-kojI aura tibbata meM ToppA nAma se sambodhita kiyA jAtA hai / suprasiddha cInI lekhaka lI-dAo-yuAn (527 I.) ne apane grantha 'zuI-ciMga-cu' meM vaizAlI nagara aura AcArya vimalakIrti ke ghara kA ullekha kiyA hai / prakhyAta cInI yAtrI zuAna-cAG (629-645 I0) jaba vaizAlI AyA thA, taba vaha AcArya vimalakIrti ke ghara ko dekhane gayA thaa| usako eka stUpa usa sthAna para milA thA, jahA~ bhagavAn buddha ne AcArya vimalakIrti ko sUtra kA upadeza diyA thA aura licchavi kumAra ratnAkara ne pA~ca sau licchavi kumAroM ke sAtha bhagavAn buddha ko eka ratnajaTita bahumUlya chatra bheMTa kiyA thaa| isI sthAna para dharmasenApati sAriputra tathA anya bhikSuoM ne arhat pada prApta kiyA thaa| zuAn-cAGa ko eka stUpa usa sthAna para milA thA, jahA~ AcArya vimalakIrti kA makAna thaa| vahA~ use aneka adbhuta dRzya dikhAI par3e the| usako iMToM ke Dhera ke rUpa meM eka samAdhi bhI milI thii| vaha samAdhi ThIka usI sthAna para banAI gayI thI, jahA~ rugNAvasthA meM AcArya vimalakIti ne dharmopadeza diyA thaa| zuAn-cAG ne uparyukta sthAnoM kA jo bhI bhaugolika vivaraNa diyA hai, usake anusAra vartamAna baniyA caturmukha mahAdeva ke samIpavartI kSetroM meM AcArya vimalakIti se sambandhita sabhI sthAna rahe hoNge| zIlAditya (harSavardhana) 52

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410 Homage to Vaisali ke darabAra meM AnevAle pratinidhi maNDala ke pradhAna vAG-hya ena-tsI ne bhI vimalakIti ke ghara ko dekhA thA aura usakA mApa bhI liyA thaa| mApane para usane pratyeka ora se usako dasa hAtha (kaMdhe ke jor3a se uMgaliyoM taka bAMha kI pUrI lambAI) pAyA thaa| isalie usakA nAma 'phana-caGa rakhA thA, jisakA artha hotA hai dasa hstvrg| suprasiddha cInI yAtrI I-ciGa (671-695 I0) bhI AcArya vimalakIrti ke ghara ko dekhane gayA thA aura 'phanacaGa' nAma se usakA ullekha kiyA hai| pIche calakara sabhI pramukha bhikSuoM kA vAsagRha bhI isI AkAra kA banane lagA aura vaha 'phana-caGa' khlaayaa| yadyapi bhAratIya itihAsa meM isa mahApuruSa ke jIvana para prakAza DAlanevAlI kahIM koI sAmagrI upalabdha nahIM hai, tathApi bhAratIya mUla ke cInI anuvAdoM meM 'vimalakIrti nirdeza sUtra', 'mahAsannipAta mUrSAbhiSiktarAja sUtra', 'mahAyAna mUrdhAbhiSiktarAja sUtra', 'vimalakIrtiputra sUtra', 'sucintyakumAra sUtra' aura 'candrottaradArikA paripRkSA' se unake jIvana para paryApta prakAza par3atA hai / ___'vimalakIti nirdeza sUtra' ke anusAra eka bAra bhagavAn buddha vaizAlI meM AmrapAlI ke suprasiddha AmrakAnana meM apane vizAla bhikSusaMgha ke sAtha Thahare hue the| unake sAtha ATha hajAra bhikSu aura battIsa hajAra mahAbodhisattva the| licchavi kumAra ratnAkara ne pAMca sau licchavi kumAroM ke sAtha Akara bhagavAn buddha ko eka ratnajaTita bahumUlya chatra bheMTa kiyaa| isa samaya AcArya vimalakIrti upAyakozalya dvArA apane ko asvastha banAkara rogazayyA para par3e hue the| unake asvastha hone kA samAcAra sunakara mahAnagarI vaizAlI ke rAjA, amAtya, adhikArI, brAhmaNa, gRhapati, zreSThI evaM samasta nagaranivAsI unakA kuzala samAcAra pUchane ke lie Aye; kintu bhagavAna buddha ne kisIko unake pAsa nahIM bhejA / taba licchavi vimalakIti ne apane mana meM socA :-'maiM asvastha hokara rogazayyA para par3A huA hU~, duHkhita hU~, phira bhI bhagavAn tathAgata samyaka saMbuddha ne mujhapara anukampA nahIM kI hai aura na kisIko mere roga ke bAre meM pUchane ke lie bhejA hai| bhagavAna buddha ne licchavi vimalakIrti ke mana meM utpanna isa vicAra ko jAnakara dharmasenApati sAriputra se kahA :-"sAriputta, licchavi vimalakIti ke roga ke bAre meM pUchane ke lie jAo" / bhagavAn ke aisA kahane para sAriputta ne kahA :-"bhagavana, maiM licchavi vimalakIti ke roga ke bAre meM pUchane ke lie jAne ko utsAhita nahIM hU~, kyoMki bhagavan, mujhe smaraNa hai ki eka dina maiM eka vRkSa ke mUla meM baiThA huA dhyAnarata thA, taba licchavi vimalakIrti vahAM pahuMcA aura mujhase kahA :-'bhante sAriputta, jisa prakAra Apa dhyAnarata haiM, usa prakAra dhyAnarata nahIM honA caahie| Apako isa prakAra dhyAnarata honA cAhie, jisase sampUrNa tridhAtuka vizva meM kahIM bhI zarIra aura citta prakaTa nahIM hote| Apako isa prakAra dhyAnarata honA cAhie jisameM nirodha kI avasthA meM uThe vinA bhI Apa saba prakAra kA sAmAnya vyavahAra prakaTa kara skeN| Apako isa prakAra dhyAnarata honA cAhie jisase apanI lokottara upalabdhi ke lakSaNoM ko chor3e vinA Apa sAmAnya vyaktiyoM ke lakSaNa prakaTa kara skeN| Apako isa prakAra dhyAnarata honA cAhie jisase ApakA citta na adhyAtma meM sthira rahe aura na bAhya vastuoM meM vicaraNa

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vimalakIrti : vaizAlI kI eka vismRta vibhUti 411 karane lge| Apako isa prakAra dhyAnarata honA cAhie, jisase saMsAra kSetra ke klezoM ke grahaNa kiye binA bhI Apa nirvANa aura mukti prApta kara sakate haiM / bhadanta, isa prakAra jo dhyAnarata rahate haiM, unako dhyAnarata kahate haiN|' bhagavan, licchavi vimalakIti ke isaprakAra ke dharmopadeza ko sunakara aura usakA prativAda karane meM apane ko asamartha pAkara maiM cupa raha gyaa| yahI kAraNa hai ki maiM usa satpuruSa ke pAsa jAne ke lie utsAhita nahIM huuN|" usake bAda bhagavAn buddha ne mahAmaudgalyAyana, mahAkAzyapa, saMbhUti, pUrNa maitrAyaNIputra, mahAkAtyAyana, aniruddha, upAli, rAhula, Ananda, maitreya, prabhAvyUha, jagatIdhara aura sudatta (anAthapiNDaka) se vimalakIrti ke pAsa jAne ke lie anurodha kiyA aura sabane bArI-bArI se vimalakIti se sambandhita apanA eka-eka saMsmaraNa sunAkara vaizAlI ke isa gahapati ke pAsa jAne meM apanI asamarthatA prakaTa kii| taba bhagavAna ne maMjuzrI kumArasaMbhUta ko vimalakIti ke pAsa bhejaa| maMjuzrI aura AcArya vimalakIrti ke bIca jo dharmasaMlApa huA, vaha satra ke pAMcaveM se navama parivarta taka vistAra se vaNita hai| vimalakIrti ke jIvana para prakAza DAlate hue isa sUtra meM kahA gayA hai :-usa samaya vaizAlI mahAnagarI meM vimalakIrti nAma kA eka licchavi rahatA thaa| usane pUrva kAla ke tathAgatoM kI sevA karake kuzalamUlAvaropana prApta kiyA thaa| vaha mahAn abhijJAoM se krIr3A karatA thaa| usane mAra ko parAjita kiyA thA aura gambhIra dharma ke mArga para calatA thaa| vaha upAyakauzalya meM pUrNatA prApta karane ke kAraNa prANiyoM ke vicAroM aura kAryoM kA jJAtA thaa| usakI buddhi sAgara ke samAna gambhIra thii| anAthoM aura asahAyoM ke bharaNapoSaNa ke lie usake pAsa akSaya sampatti thii| durAcArI aura duHzIlajanoM ke bIca vaha pavitra aura zIlavAna jIvana bitAtA thaa| vaha krUra, nirdaya aura vidveSI janoM ke bIca zAnti aura dama se sampanna thaa| AlasI aura akarmaNya logoM ko prerita karane ke lie vaha uttapta vIryavAlA thaa| vikSipta vyaktiyoM kI sahAyatA ke lie vaha dhyAna, smRti aura samAdhi kA abhyAsa karatA thaa| yadyapi zvetavastra pahanatA thA, tathApi vaha kAmaloka, rUpaloka aura alpaloka se sarvathA dUra rahatA thaa| yadyapi usako eka putra, eka patnI aura antaHpura thA, tathApi vaha brahmacarya kA jIvana vyatIta karatA thaa| yadyapi vaha ratnajaTita AbhUSaNoM se alaMkRta rahatA thA, tathApi vaha satpuruSoM ke sadguNoM se suzobhita thaa| yadyapi vaha juADioM ke bIca rahatA thA, tathApi usakA uddezya unheM satpatha para lAne kA rahatA thaa| yadyapi vaha sabhI dharmAcAryoM ke sAtha gaveSaNApUrNa dharmasaMlApa karatA thA, tathApi bhagavAna buddha ke prati usakI aTUTa AsthA thii| vimalakIti-nirdeza-sUtra' kA prakAzana vaizAlI meM AmrapAlI ke suprasiddha AmrakAnana aura AcArya vimalakIrti ke nivAsasthAna para huA thaa| isa mahattvapUrNa mahAyAnI sUtra meM prANimAtra ke lie mahAkaruNA kA mahAna Adarza nirUpita kiyA gayA hai| eka arhat kevala apanI mukti ke lie hI prayatnazIla rahatA hai| vaiyaktika nirvANa hI usake jIvana kA carama lakSya hotA hai| kindu bodhisattva nirvANa kA sukha isalie tyAga detA hai ki vaha anya

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412 * Hoinage to Vaisali vidagdha, pratAr3ita aura santapta prANiyoM ko chor3akara svayaM sukhadhAma jAnA nahIM cAhatA hai / prANimAtra kI mukti aura karuNA hI usake jIvana kA ekamAtra lakSya hotA hai| isa sUtra meM anAsakti para jora DAlA gayA hai aura anAsakti ke lie Asakti kA parityAga karane kA Adeza diyA gayA hai| AcArya nAgArjuna (sUtra-samuccaya), AcArya kamalazIla (tRtIya bhAvanAkrama), AcArya zAntideva (zikSA samuccaya), AcArya candrakIti (prasannapadAmadhyamakavRtti), AcArya sAramati (mahAyAnAvatAra zAstra), AcArya basubandhu (ratnakUTa caturdharmopadeza) aura AcArya advayavajra (kudRSTi nirdhAtana) ne apane granthoM meM isa sUtra se aneka uddharaNa diye haiN| DaoN. sarvapallI rAdhAkRSNana ne isa sUtra ko bauddhadharma kI gItA kahA hai| apane mUla (saMskRta) rUpa meM yaha grantha bhArata meM aprApya hai| kintu vizva kI vibhinna bhASAoM meM isake aneka anuvAda aura TIkAeM Aja bhI upalabdha haiN| bhAratIya bauddha vidvAnoM dvArA 'AryavimalakIrti nirdeza', 'vimalakIrti nirdeza', 'yamakavyatyastAbhinirhAra' evaM 'acintya vimokSaparivarta', cInI anuvAdoM me "vimalakIrti nirdeza sUtra' (vei-mo-kI-so-couo), 'acintyadharmaparyAya' (pou-ko-sseu-yi kiaI-to-phA-mena) evaM 'acintyavikuvarNavimokSadharmaparyAya' (pou-ko-sseu-yi-tseu-tsa-cena-pIna-kiai-to-phA-mena), aura tibbatI anuvAdoM meM 'Arya vimalakIrti nirdeza nAma mahAyAna sUtra' (phAyA-TimA-meyara-Tagaye-tampA zecyAvA thegyAchanyoido aphagasa-pA dvimA bheda-para pragsa-pas bastana-pA zesa-cyA-vA thega-pA chenapoImdo) ke nAma se isakA ullekha kiyA gayA hai / "vimalakIti nirdeza' kI sabase prAcIna prati madhya eziyA kI tArima upatyakA meM DaoN. Arela sTAina ko milI thii| briTiza sarakAra ke anurodha para 1901 I0 meM DaoN0 sTAina ne tArima upatyakA meM khoja kA kAma zurU kiyaa| apane prathama abhiyAna meM unheM brAhmI lipi meM aMkita kucha hastalekha mile, jinheM jarmana vidvAna DaoN. lenmAna aura jApAnI vidvAna DaoN. batanave ne paDhane kA prayAsa kiyaa| prAdhyApaka stena kono ne usa hastalekha-bhASA ko IrAnI samudAya kI bhASA batalAyA aura zaka bhASA ke nAma se usako sambodhita kiyA thaa| una hastalekhoM meM 'vimalakIti nirdeza sUtra' kA eka anuvAda bhI milA thA, jo zaka bhASA aura brAhmI lipi meM thaa| abhiyAna se vApasa lauTane ke bAda DaoN0 sTAina ne briTiza rAyala sosAiTI ke janala (1901) meM tArima upatyakAkA vivaraNa prakAzita kiyA aura 1902 I0 meM hembarga meM Ayojita prAcya vidyA kAMgresa meM apanA yaha saMsmaraNa sunaayaa| isase prabhAvita hokara phrAnsIsI purAvida peliyo ne isa kSetra meM khoja kA kAma zurU kiyA aura isI krama meM 1906 I. meM vaha tuna-huAGa aayaa| tuna-huAGa nagara se lagabhaga 9 mIla dakSiNa-pazcima miga-zAna kI talahaTI meM, 366 I0 meM lo-cuna nAmaka eka tIrthayAtrI AyA thA aura eka alaukika ghaTanA se prerita aura prabhAvita hokara usane eka guphA kA nirmANa kiyA thaa| usake bAda phA-liG nAmaka eka dUsare tIrthayAtrI ne usakI bagala meM eka dUsarI guphA kA nirmANa kraayaa| tatpazcAt usa pradeza ke prAntapati ciyena-piGa aura vAG-huI ne eka-eka guphA bnvaaii| isa prakAra

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- 413 vimalakIti : vaizAlI kI eka vismRta vibhUti navama zatAbdI taka vahA~ eka sau guphAoM kA nirmANa kiyA gyaa| 1900 I0 meM eka tAvI sAdhu baGa-tAI ko yahAM eka bar3I guphA meM khodate samaya eka choTI guphA milI, jisameM hastalikhita grantha bhare the| 1906 I0 meM peliyo ne jaba isa guphA kA nirIkSaNa kiyA, taba vaha Atma-vibhora ho utthaa| saMyoga se baGa-tAI nirakSara thA aura guphA kI marammata ke lie usa samaya usako dhana kI AvazyakatA thii| isalie vaha peliyo ko hastalekha dene ke lie rAjI ho gyaa| peliyo ne lagabhaga 5 mahIne vahA~ rahakara 15 hajAra granyoM kI sUcI banAI aura unameM se 5 hajAra sarvotkRSTa grantha kharIdakara apane sAtha perisa le gyaa| usake bAda 1908 I0 meM DaoN0 sTAina yahA~ Aye aura 5 hajAra rupaye meM 24 sandUka hastalekha aura 4 sandUka citra, rezamI paTa evaM anya aitihAsika vastueM kharIdakara le gye| zeSa 10 hajAra hastalekhoM ko cIna sarakAra ke AdezAnusAra pekiMga ke rASTrIya pustakAlaya meM bheja diyA gyaa| tuna-huAG se prApta hastalekhoM ko jarmana prAdhyApaka DaoN0 lenmAna, DaoN. phAnale-kAka, Dena vidvAn vilhema TaoNmasa, belajiyana vidvAn pUsina, jApAnI vidvAna DaoN0 batanave aura phrAnsIsI vidvAna peliyo ne par3hane kA prayAsa kiyaa| prAdhyApaka senAr aura bAyara ne kharoSThI lipi meM aMkita prAkRta bhASA, DaoN. lenmAna aura DaoN. batanave ne brAhmI lipi meM aMkita zaka bhASA, prAdhyApaka gAMthioM ne sogdiyana bhASA, prAdhyApaka silvA levI ne tukhArI bhASA aura peliyo ne vInI bhASA ke hastalekhoM ke par3hane meM saphalatA prApta kii| prApta hastalekhoM meM kharoSThI lipi meM aMkita prAkRta bhASA, brAhmI lipi meM aMkita zaka bhASA, sogdiyana bhASA, khotAnI bhASA, bhoTIya bhASA aura cInI bhASA meM 'vimalakIrtinirdeza sUtra' ke aneka anuvAda mile haiM, jinameM sogdiyana aura khotAnI bhASAoM ke khaNDAMza prakAzita ho cuke haiN| prakhyAta cInI bauddha vidvAn lituAna-phu ne guphA se prApta hastalekhoM meM 'vimalakIrti nirdeza sUtra' kI kaI aisI TIkAoM kA patA lagAyA hai, jinakI vyAkhyA sAdhAraNa saMskaraNoM se bhinna hai| isa saMgraha meM 'prajJApAramitA-hRdaya-sUtra' 'vimalakIrtinirdeza sUtra' aura 'surAMgana sUtra' kI sabase adhika pratiyAM milI haiN| tuna-huAGa ke guphA mandiroM meM vimalakIti ke jIvanavRtta se sambandhita kaI bhitti-citra bhI mile haiM ('tunahuAGa penttigs')| ___vimalakIrti nirdeza sUtra' kA sabase pahalA cInI anuvAda 188 I0 meM yena-photiyAo ne lo-yAMga nagara meM kiyA thaa| yaha anuvAda aba aprApya hai| isa sUtra kA dUsarA cInI anuvAda tve-kI-na ne kiyA thA (222-229 ii0)| yaha anuvAda abhI surakSita hai (tezI-issaikyo, krama saM0 274) / isakA tIsarA cInI anuvAda hAna vaMza ke U samrATa zvena kuyena ke zAsanakAla meM prakhyAta yUcI (zaka) vidvAn co-ciyena (223-253 I0) ne aura cauthA cInI anuvAda tina vaMza ke zAsanakAla meM prakhyAta yUnI (zaka) vidvAn cu-phA-hu ne kiyA thaa| cu-phA-hu kA mUla nAma dharmarakSa thA aura yaha tukhAra kA rahanevAlA thaa| cIna meM isako tuna-huAG bodhisattva ke nAma se sambodhita kiyA jAtA hai| cu-phA-hu

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414 Homage to Vaisali ne isa sUtra kA eka saMkSipta anuvAda bhI kiyA thA (204-317 ii.)| ye donoM anuvAda aba aprApya haiN| usake bAda tAmao-Ana ke ziSya sega-juI ne 'vimalakIti nirdeza sUtra kI bhUmikA' nAma se eka svataMtra graMtha kI racanA kii| tatpazcAt isa sUtra kA navama cInI bhanuvAda bhAratIya bauddha viddhAna gItamitra ne kiyaa| yaha anuvAda bhI aba aprApya hai| isa sUtra kA dazama cInI anuvAda bhAratIya bauddha vidvAn kumArajIva ne 405 I. meM kiyA thA / yaha anuvAda samasta cInI anuvAdoM meM sabase adhika lokapriya hai / kumArajIva ne apane anuvAda meM yathAsthAna svatantra TippaNiyAM bhI dI haiN| isa kAma meM 1200 bauddha vidvAnoM ne usakI sahAyatA kI thI (taMzo-issaikyo, krama saMkhyA 475, pramukha bhikSuoM ke saMsmaraNa, 'cInI bauddha dharma kA itihAsa', pRSTha 67-69) / vimalakIrti ke jIvana para prakAza DAlate hue kumArajIva ne likhA hai-"vimalakIti kA caritra batalAtA hai ki kaise hama logoM ke sAtha ekAkAra ho sakate haiN| kisa prakAra eka sAtha hama pApiyoM aura puNyAtmAoM ke mitra bana sakate haiN| rivAra ke sAtha rahate hue bhI kisa prakAra saMnyAsa dharma kA pAlana kiyA jA sakatA hai / gRhastha hokara bhI vimalakIrti samasta naitika niyamoM kA pAlana karate the| unake patnI bora putra the, phira bhI ve sAMsArika jIvana se apane ko bilkula anAsakta rakhate the| hIrakajaTita AbhUSaNoM kA prayoga karate the, phira bhI AdhyAtmika vimA se ve vibhUSita the| dyUtazAlAoM meM jAkara julAr3iyoM ko satpatha para lAne kA prayAsa karate the| sAMsArika vidyAoM kA gambhIra jJAna rahane para bhI buddha dvArA nirdezita mArga hI unake lie atyadhika AnandadAyaka thaa| sabhI prakAra kI vRttiyoM bora vyavasAyoM se ve lAbha uThAte the, kintu unake prati anAsakti kA bhAva rakhate the| vidyAlayoM meM jAkara yuvakoM ko sadAcAra kA upadeza dete the| madya-vikretAoM kI dukAna para jAkara unako pavitra padArthoM kI khoja ke lie prerita karate the / SanikoM ke bIca nirabhimAnatA kA upadeza dete the| mahAmaMtriyoM ko nyAya kA, rAjakumAroM ko mAtR-pitRbhakti kA aura rAjadarabAriyoM ko ImAnadArI kA saMdeza dete the|" kumArajIva ke bAda uttarI cIna ke lina-lu jile ke nivAsI usake ziSya tAo-guMga ne isa sUtra kI eka TIkA likhii| usake bAda usake dUsare ziSya tAo-seMga ne isa sUtra kI dUsarI TIkA likhii| yaha TIkA tIna khaNDoM meM vibhakta hai aura abhI surakSita hai| tAo-seMga eka alaukika pratibhA sampanna vidvAn thA aura vahAM ke rAjA dvArA kumArajIva kI sahAyatA ke lie niyukta kiyA gayA thA ('cInI bauddhadharma kA itihAsa', pR0 61, pramukha bhikSuoM ke sNsmrnn)| cAMga-Ana kA nivAsI seMga-cAo 'vimalakIrti nirdeza sUtra' ke eka anuvAda ko par3hakara itanA adhika prabhAvita huA ki vaha gRha tyAga kara bhikSu bana gayA aura 20 varSoM kI avasthA meM eka mahAna bauddha dArzanika ke rUpa meM vikhyAta huaa| cAMga-Ana ke tatkAlIna rAjA yAo-hijana ke nimaMtraNa para 401 I0 meM vaha yahAM AyA thA aura seMga-juI ke sAtha usako rAjA ne kumArajIva kA sahAyaka niyukta kiyA thaa| seMga-cAo ne svayaM 'vimalakIrti nirdeza sUtra kI prastAvanA' ke nAma se eka svatantra pustaka kI racanA

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vimalakIti : vaizAlI kI eka vistRta vibhUti 415 kI hai| cInI bauddha vidvAn phA-huMga ne bhI 'vimalakIrti nirdeza sUtra' kI eka TIkA likhI hai aura vaha AjIvana isa sUtra kA pracAra karatA rhaa| samrATa vU-tI ne usase prabhAvita hokara eka bAra usako apane rAjamahala meM bulAkara sammAnita bhI kiyA thA (pramukha bhikSuoM ke sNsmrnn)| suprasiddha cInI tIrthayAtrI zubhaAna-cAGa ne tacaMga-una nagara meM 650 I0 meM isa sUtra kA vijJApaka guNAnuvAda kiyaa| yaha anuvAda 6 khaNDoM meM vibhakta hai aura kAphI lokapriya hai ('cInI bauddhadharma kA itihAsa', pR0 149, tezo-issaikyoM, krama saM. 9.456, pramukha bhikSuoM ke sNsmrnn)| isa sUtra kA sabase pahalA bhoTIya anuvAda navama zatAbdI meM AcArya dharmatAzIla (chosa-jiMda-tzularivramsa-chopamida chuTilTasa) ne kiyA thaa| yaha anuvAda kanjura saMgraha meM surakSita hai aura sabhI bhoTIya saMskaraNoM (lhAsA, nArthaga aura degeM) meM upalabdha hai| isa sUtra ke cAra bhoTIya anuvAda tuna-huAG meM mile the, jo aba perisa ke rASTrIya pustakAlaya meM surakSita haiM / prakhyAta jApAnI bauddha vidvAn jisyu ozikA ne sabhI moTIya saMskaraNoM kA tulanAtmaka adhyayana karake romana lipi meM eka prAmANika bhoTIya saMskaraNa nikAlA hai / yaha degeM kI prati para AdhArita hai| prasiddha jarmana bauddha vidvAn bhikSa pAsAdika ne sabhI bhoTIya anuvAdoM kA adhyayana kara romana lipi meM eka bhoTIya saMskaraNa prakAzita kiyA hai, jo lhAsA kI prati para AdhArita hai / pAsAdika ne apane bhoTIya saMskaraNa kA saMskRta rUpAntara bhI kiyA hai| amerikI bauddha vidvAn rAbarTa tharmana ne bhoTIya anuvAda kA aMgrejI anuvAda kiyA hai| 'vimalakIti nirdeza sUtra' ke jApAnI anuvAdoM meM sabase prakhyAta aura lokapriya anuvAda jApAna ke uparAjA zotoku kA hai| 592 I0 meM zotoku ne 19 varSoM kI avasthA meM uparAjA (thotoku kI cAcI suI rAjA ke pada para thI) kA kAryabhAra sambhAlA aura 'vimalakIrti nirdeza sUtra' ko par3hakara itanA prabhAvita huA ki bauddhadharma ko hI usane jApAna kA rASTradharma ghoSita kiyA aura vimalakIrti ke AdarzoM ko apanA jIvanAdarza bnaayaa| zotoku kI TIkA ne jApAna ke kulIna parivAroM meM bauddhadharma kA prasAra karane meM asAdhAraNa saphalatA prApta kii| vimalakIrti ke jIvana para prakAza DAlate hue vaha likhatA hai-"vimalakIti eka pahuMcA huA santa thaa| usakA AdhyAtmika jIvana rAga, dveSa kI sImA ko pAra kara cukA thaa| vaizAlI mahAnagarI kA vaha samRddha sampanna gRhastha thA, kintu usakI dhana ke prati koI Asakti yA mamatA nahIM thii| usake bhItara apAra karuNA thI, jisase anuprANita hokara vaha gArhasthya jIvana meM rahate hue bhI lokakalyANa kI maMgalasAdhanA meM saMlagna rahatA thaa| prajJA usakI mAtA thI, sarvaguNasaMgraha usakA pitA thA, sabhI prANI usake bandhu the aura anAsakti usakI vAsabhUmi thii| santuSTi usakI strI thI, karuNA usakI putrI thI aura satya usakA putra thaa| isa prakAra gRhastha-jIvana meM rahate hue bhI vaha sAMsArika bandhanoM se pare thaa| sAMsArika ulajhanoM se bacakara saMnyAsa lene kI apekSA saMsAra meM rahakara, una burAiyoM ko dUra karanevAle sAdhaka kA jIvana unheM adhika priya thaa|"

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416 Homage to Vaisali ___jApAna ke prasiddha bauddha vidvAna DA0 deseja taitaro sujukI ne vimalakIti ke nAma kI vyAkhyA karate hue likhA hai-"vimalakIrti kA artha hai pavitra AcaraNa aura ujjvala kIrti vAlA eka saccA satpuruSa" / jApAna meM unheM jena vicAradhArA kA pitA kahA jAtA hai / DA0 sujukI kI racanAoM se vidita hotA hai ki kumArajIva dvArA kiye gaye 'vimalakIrti nirdeza sUtra' ke cInI anuvAda kA jApAna ke mahAyAna bauddha dharmAvalambiyoM para asAdhAraNa prabhAva par3A hai / jApAnI vidvAna DAkTara ke0 oharA ne 1898 I0 meM aura DA0 idajumI ne 1924 I0 meM kumArajIva ke cInI anuvAda kA aMgrejI anuvAda kiyA hai ('IsTarna buddhijm')| 1951 meM jApAnI vidvAna susuma yAmAgucI ne 'vimalakIrti nirdeza sUtra' ke prathama parivarta kI jApAnI vyAkhyA kii| 1959 meM yAmAdAmumona rozI ne sampUrNa 'vimalakIrti nirdeza sUtra' kA tIna khaNDoM meM jApAnI anuvAda kiyaa| usake bAda 1964 meM phAkaura zobuna ne isa sUtra kA jApAnI anuvAda kiyaa| ye donoM anuvAda bhI kumArajIva vAle cInI anuvAda para AdhArita haiN| isake alAvA DA0 akirA yUyAmA, DA0 jikiDo tAkAsAkI aura ruiso soidA ne apane lekhoM meM 'vimalakIti nirdeza sUtra' ke mahattva para prakAza DAlA hai| jApAna ke phukujInArA mandira aura hariUjI mandira meM AcArya vimalakIrti kI mUrtiyAM sthApita haiN| koriyA ke suprasiddha kalAkAra hubuina ne AcArya vimalakIrti kA eka sundara citra banAyA hai| prasiddha bauddha vidvAna esa0 potInAntA ne cInI anuvAda ke AdhAra para 1963 meM isa sUtra kA thAI anuvAda kiyA hai aura prAdhyApaka lAmAta ne 2059 pRSThoM meM isa sUtra kA phrAnsIsI anuvAda kiyA hai / yaha anuvAda cAra khaNDoM meM vibhakta hai| jela phisara aura TI* yokoTA ne isa sUtra kA jarmana bhASA meM anuvAda kiyA hai| kanADA ke bauddha vidvAna ricarDa hapha raoNbinsana ne isa sUtra kA aMgrejI anuvAda kiyA hai| cInI vidvAn cArlsa luka (lu-kuyAna) ne isa sUtra ke cInI anuvAda kA eka dUsarA aMgrajI anuvAda bhI kiyA hai| bhikSu pAsAdika ke saMskRta rUpAntara kA DA. lAlamaNi jozI ne hindI anuvAda kiyA hai / DA. jozI pahale bhAratIya vidvAna haiM, jinhoMne isa mahattvapUrNa grantha kA hindI anuvAda kiyA hai| isake pUrva 1959 I0 meM 'jarnala oNva bihAra risarca sosAiTI' ke '10 altekara memoriyala volyUma' meM hindI meM vaizAlI kI isa vismRta vibhUti ke sambandha meM ina paktiyoM ke lekhaka kA eka lekha prakAzita huA thaa| kisI bhI bhAratIya bhASA meM isa viSaya para prakAzita honevAlA vaha pahalA lekha thaa| . m ALLAIMILAIMmmm

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CHOS:DAR'S ACCOUNT OF DHARMASVAMIN'S TRAVELS IN VAISALI* Translated by GEORGE N. ROERICH, M. A., Ph. D. . A. Forward Journey (A. D. 1234) [1. From Pa-ta to the border of Vaisali ] On the following day the Dharmasvamin agreed to join a company of three hundred who were looking for companions. On the following day they left the place (the town of Pa-ta] and after covering several stages, they met a man who told them that a buffalo had killed the day before three men and that it was dangerous to continue the journey that day. During the journey, the Dharmasvamin and his two faithful companions used to walk in the middle of the party of three hundred, neither to the front, nor behind. Then suddenly those who were walking in the front fled away on seeing a cloud of dust (which appeared on the road). It was the buffalo who the day before bad killed three men. Of black colour, breathing heavily and raising dust with its legs, the animal was ready to charge with lowered horns. The hair on the animal's belly reaching the ground, it seemed to be square-shaped. When looking at it from a distance, it was as if rain was lashing one's face. The Dharmasvamin said that "ma-hes" meant wild yak in Tibetan, and that there was no corresponding word in another language. Though the danger from the buffalo was great the Dharmasvamin assured the protection of the party, and the * Extracted from Biography of Dharmasvamin (Chag lo-tsa-bn Chos-r je-dpal), a Tibetan Monk Pilgrim, writte by Upasaka Chos-dar, the disciple of Dharmasvamin (A. D. 1197-1264), immediately after the death of his Guru, original Tibetan P 'text deciphered in Roman characters and translated into English by Dr. George N. Roerich, with a historical and critical introduction by Dr. A. S. Altekar, Patna, 1959. The portions extracted above appear on (A) pp. 59-63 and (B) p. 98 of the book. Headings and sub-beadings bave been provided by our selves. Ed. 27

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418 Homage to Vaisali animal without attacking, disappeared into the jungle. Thus they tra. velled for ninety stages and reached the non-Buddhist Kingdom of Tirhut. [ 11. Arrival and Stay at Vaisali) From there at a distance of six stages lies the uninhabited border of Vaigali (Yaos-pa-can). There lies the mountain range Rishisirsha-parvata, also called the "Lofty Summit", or "Big Head". Except for dangerous dacoits, one is within reach of the town of Vaisali). At its narrowest part the country of Vaisali (can be covered) in eight stages, and at its widest part iwenty stages. There exists a miraculous stone image of the Arya Tara with her head and body turned towards the left, foot placed flat, and the right foot turned sideways, the right hand in the vara-mudra and the left hand holding the symbol of the Three Jewels in front of the heart. The image was known to be endowed with great blessing, and the mere beholding of the goddess' face relieved devotees from distress. When they had reached the city of Vaisali, they were told that the inhabitants were in a state of great commotion and panic-stricken because of rumours (about the arrival) of Turushkal troops. That night the Dharmasvamin saw in his dream the country of Vajrasana and conversed with Chag lo-tsa-ba the Elder.2 Now to quote from the A-nu-pra-sa-la rje-su-bskyans-pa'i rgyan, slokas (verses) composed by the Dharmasvamin himself in memory of his Guru's grace, "Though companions were numerous, And notwithstanding the peril from the Turush ka soldiery, And the danger from the wild buffalo, Through the Guru's miraculous powers, Unhindered I bebeld the Vajrasapa. This was due to the grave of Upadhyaya, The great Dharmasvamin." 1. Gar-log or Qarluq, name of a Central Asian Turkish tribe. This is the usual Tibetan translation of the Sanskrit Turushka. [p. 58, 0.5] 2. (Chag lo-tsa-ba the Elder or Dharmasvamin the Elder or Chag lo-tsa-ba dGra-bcom (A. D. 1153-1216) was the uncle and Guru or Upadhyaya of tbis Tibetan monk pilgrim. He bad studied at Vajrasana and Nalanda under the famous Sanskrit scholars of the time E.d]

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Dharmasvamin's Travels in Vatsali 419What was meant by the above sloka ?The story of the peril from the wild buffalo was told in the chapter on Tirbut. And what was meant by the words, "bebeld the Vajrasana through the miraculous powers" ? When the Guru was preaching during the autumn term at the great monastery of Than-po-che, he showed him the slokas on the upper floor of the ecclesiastic palace. "Did you write this?", inquired the Guru. "I wrote it some five years ago at ITe'u-ra", said he. The Guru then explained the meaning (of the slokas). The Dharmasvamio said that "when they had reached the city of Vaigali, all the inhabitants had fled at dawn from fear of the Turushka soldiery. A fellow guest inquired : "When shall we flee?" When the three hundred fellow travellers were preparing to go, I had a dream that I had gone to Vajrasana and that the Dharmasvamin the Elder had also gone there and had opened with his staff the doors of the temple, saying, "Son, look well at these ! Do not be afraid ! Come here !" On awakening, I felt a pleasant sensation in my heart. Then at daybreak all the inhabitants of Vaigali fled away, but I did not flee. A companion said, "Well, I also shall stay" and stayed behind. Because we three stayed behind, one of the guests also stayed behind. At suprise, when I came out into the street in front of the door, a female lay-supporter was seen staying in the street; the guests of the inn) inquired, "Do you have some pleasant news to tell us ?" The woman said, "The soldiery left for Western India." All rejoiced apd some people said that "the woman must have been the goddess Tara herself", and saying this the Dharmasvatnin himself smiled. [111. Further journey till the crossing of the Ganga on way to Magadha] Southwards from the border of Vaisali, at a distance of eight stages, lies Vajrasana. There is also the river Ganga. The river flows from west to east. Having started early in the morning, one did not reach (the opposite bank of the river ?) till evening. There were two ferry boats which had the appearance of boxes, and were tied together with ropes. They could carry about three hundred passengers. Io the river there were sea-monsters called nakra (crocodile), of the size of a yak. Sometimes these crocodiles caused the boats to sipk, sometimes they snatched away passengers, from inside the boats, and carried them away in their mouths. Great was the danger!, Across the Ganga lies the country of Magadha.

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420 Homage to Vaisali B. Return Journey (A. D. 1236) The Dharmasvamin continued his journey alone without a companion. [I. Crossing the Ganga on way to Tirhut) On the ferry boat across the Ganga, he was accosted by two Turushka soldiers who told him, "You are a Tibetan ! You must have some gold." The Dharmasvamin replied that he would report them to the local Raja, and they became very angry. The two snatched away the Dharmasvamin's begging bowl from the boat. On the boat there were two Indian lay-supporters, father and son. The son who had faith (in Buddhism), said, "Here is a remarkable monk ! Do not take away bis begging bowl. I shall give you some precious things." But the soldiers replied, "We do not want your wealth. We want this Tibetan !" Then he gave them one pa-na. According to the Dharmasvamin one pana equalled eighty cowries. [II. From the north bank of the Ganga to Pa-ta] After they had reached the city of Pa-la8 in Tirhut, the Dharmasvamin asked a monk, "Are you a Buddhist ?" and the monk replied that he was. Then the Dharmasvamin rented quarters from the monk, and stayed there. 1. 2. Sanskrit : pana. [This party of three persons naturally passed through Vaisali, but there was nothing particular to note in this trip. Ed.] Patala. This is identical with Simraongarh, the capital of the Karnata kings of Tirhut or Tirabhukti. [p. 58, n. 3] 3.

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SHAIKH MUHAMMAD QAZIN SHUTTARI THE SUFI SAINT OF BASARH (VAISALI)* PROFESSOR SYED HASAN ASKARI . M. A., B. L., D. LITT. (honoris causa) 1. Introduction (Including Sources) i. India and the Sufi Cult of Islam Nowhere did Sufism which reinterpreted Semitic Islam to the Aryan world flourish so much and gain so many adherents as in India, for the Sufi with his doctrine of the mystical union of man's soul with God, regarding the world of phenomena as a mere reflection of the Supreme Being, requiring the aid of spiritual guides so as to be capable of reacbing God, emphasizing faith rather than work for the salvation of men, believing in the moral elevation of man and discarding all invidious social distinctions, suspending respiration or regulating breath, and given to other spiritual exercises, established himself in India, the land of the Vedanta, Yoga and Bhakti, where the whole atmosphere was surcharged with a deep yearning and quest for God, and the need was felt by a band of Hindu seers and reformers for a great spiritual regeneration and social uplift of fellowmen. i. Sufi Saints of Bihar The Muslim saints and Sufis of various Orders, each with a discipline and organization of its own, concerned themselves not only with the Just as in ancient times Vaigali was important as a citadol of Jainism and Buddhism, so also in middle ages it carved out a place for itself by becoming a chief centre of the Shuttari Order of Sufism. This article has been included here for this reason. This is an adaptation from the writer's paper entitled 'A FifteenthCentury Shuttari Sufi Saint of North Bihar' published in the Journal of the Bihar Research Society (Patoa), Vol. 37, Parts 1-2, 1951, pp. 66-82. Headings and sub-headings have been provided by ourselves with rearrangement of matter at certain points. Ed.

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: 422 Homage to Vaisali development of mystical doctrines but also with the propagation of their faith. That the Sufi saints and missionaries wore largely responsible for the peaceful penetration of Islam in India is now an admitted fact. But very little is known about the part played in this respect by Sufi saints of Bihar some of whom were outstanding personalities and of wide and farreaching influence. The little that has been written2 so far is mostly about the saints of south Bibar and little or no notice has been taken of those whose field of activities lay across the Ganges in north Blhar. Many of them belonged to the Shuttari Order of Sufis about which, unlike the Chishti, Qadri, Subrawardi, Naqshbandi and other Orders, nothing is practically known, especially to the English-reading public. A few lines in Encyclopaedia of Islam and the passing notice in the articles of the Indian Culture, about the introduction of this Order in India are not only inadequate but in some respects misleading. It is not a fact that "allusions to the Order in Sufi literature are rare," that "its headquarters in India was at Jaunpur", taat "the Indians could not accept him (pioneer of the Order) warmly for the reason of novelties introduced by him," that "we do not know the extent of his success in India", and that "he died in Malwa in 1406 A. D."8 Neither time and space nor the occasion permit a detailed consideration or even a bare outline of the theological position and theosophical principles of the Shuttari Order, but it is worthwhile to write something about life, work, and influence of one of the greatest of the Shuttari saints of India, who flourished in the fifteenth century in North Bihar, on the basis of materials locally available, particularly one of his own rare works which has come down to us in a manuscript form. iii. Shuttari Order of Sufism Shaikh Bayazid Taifur Bustami is said to have been the original exponent of the Shuttari principles. The first man to receive the title of Shuttar from his Pir, Shaikh Muhammad Arif Taifuri, who afterwards sent him to India, sometime in the early decades of the 8th Century A. H., was Shaikh Abdullah Shuttari, a lineal descendant of the celebrated Sufi 1. Sir Thomas Arnold, Preaching of Islam; Titus Murray, Indian Islam. 2. See the writer's papers in Journal of the Bihar Research Society . (Patna) and Bengal Past and Present (Calcutta). 3. This date, given in Khazinat-ul-Asfig and Khazinat-ul-Ansab, is obviously wrong, for Shaikh Qazin was initiated in the Shuttari Order by Shaikh Abdullah in 881 A. H. or 1486 A. D.

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Shaikh Muhammad Qazin Shuttari of Basarh 423 mystic, Shaikh Shahabuddin Suharwardi, and fifth in line of spiritual succession from Shaikh Nizamuddin Kubra (d. 628 A. H.), the founder of the Firdausia Order. Travelling widely in Persia and Iraq he came to India, met the three saints of Manikpur including Makhdum Husamuddin (d. 853 A. H.), saw Sultan Ibrahim Sharqi at Jaunpur (d. 840 A. H.), paid a visit to Bibir and Bengal and then went to Mandu where he finally settled down and died in 890 A. H. He wrote a book Lataif-i-Ghaibi as we learn from hll chief disciple, the saint of Basarh, in which he deals with the doctrines of this Order, especially the principles of affirmation(Isbat) and negatiod (Naft). Seekers of truth and koowers of God, we are told by the pioneer of the Shuttari Ordur and the author of the Lataif-i-Ghaibi, are of three types, Akhyar, Abrir, and Shuttar. The title Shuttar literally means clever, fast going, abandoning taking sides, etc. The Shuttari Order, also called Ishqia, Bustamia or Taifuria Firdausia, is the way of those mystics who turning aside from everything except the vision of God's beauty attain God within the shortest possible time, profiting, directly by spiritual grace and rapture rather than, as in the case of other Orders, through austerities and self-mortifications. iv. Sources for the Study of the Shuttari Order Though Abdul Fazal in his Ain-i-Akbari does not include the Shuttari Silsila in his list of 14 Orders in India, he admits that his list is not exhaustive and he mentions the Order in more than one place and says that his famous father, Sbaikb Mobarak, profited by the instructions of men of the Shuttari Order.Abdul Fazal's sister's son and the editor of bis epistolery compositions, gives us valuable information in his rare Tazkira, Akhbar-ul- As fia, still in MS, about some of the saints of the Shuttari Order including Shaikh Abdullah and his chief disciple, Shaikh Abul Faiz Muhammad Bin Ola alias Qazin Shuttari of Bania-Basarh in Vaishali district of North Bihar. Another contemporary of Akbar, the historian and traditionist, Shaikh Abdul Haq of Delhi, and a contemporary of Jahangir and Shabjaban, Shaikh Abdul Rahman Chishti of Amethi (Oudh), the respective authors of the standard biographical dictionaries of saints, namely Akhbar-ul-Akhyar and Mirat-ul-Asrar (Kujhwa MS.), have noticed some of the important saints of the Shuttari Order including Shaikh Zahur Hazur Hamid Hazur (b. 835 A. H.=1431 A. D.), who lies buried at Ratansarai in Gopalganj district, and his spiritual directors, the saint of Basarh and his son, Shaikh Abul Fatah Hadiatullah Sarmast of Tankol (Hajipur) in Vaishali district. Maulana

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424 Homage to Vaisali Muhammad Ghaus bin Hassan Shuttari, a contemporary of Akbar and Jahangir, who was born in 962 A. H., has devoted much of bis valuable book. Gulzar-i-Abrar, completed between 1014 A. H. and 1022 A. H.. to the saints of the Shuttari Order, including those mentioned above. The spiritual inspiration of the saints of Basarh and Sarap flowed through that of Jaunpur and Gwalior to Gujarat and the Deccan. Thus the Sufis of the Shuttari Order occupied an important place in the bistory of religion and learning, and the light of spiritual knowledge that was lit in Mandu and North Bihar illumined the distant corners not only of India but also outside regions. Before taking up in detail the career of the Sufi saint of Basarh (sometimes also called Banja-Basarh, Bania being a nearby village), it seems necessary to say something about two rare and relevant MSS. dis. covered in Bihar, one of them being Aurad-i-Imamuddin Rajgiril, and the other Manahi j-us-Shuttar2 by Shaikh Qazin of Basarh. The author of the first manuscript (which is a compendium of the principles and practices of what is called Madbhab-i-Shuttar) and also the compiler of the Malfuzat-i-Diwan Ruknuddin Shuttari, was a well-known saint of Rajgir, named Hazrat Abdul Hasib alias Imamuddin, whose blessings were sought, shortly before his death, by Farrukhseyar while that Mughal prince was on his way from Bihar to Agra to contest for the imperial thrope with his uncle Jahandar Shah. This MS. deals with the technicalities of Shuttari Sufism elaborately. These are based largely on the extremely rare and valuable work, Manahi j-us-Shuttar by Shaikh Qazin, the saint of Bania-Basarh, edited and named Maadan-ul-Asrar by his learned son-in-law and disciple, Makhdum Shaikh Ali Manjhan Rajgiri, 4 1. Also named Muqtabas-ul-Anwar. Copy consulted is good but is old and undated; contains 244 fol. each of 15 lines; the author died in 1130 A. H. or 1717 A. D. 2. Two MSS. : one very damaged; and the other with 68 fol. each of 23 lines and divided into 61 Fasls, was written by Muhammad Nadir on 17 Ziqad 1121 A. H. 3. Khazinat-ul-Ansab which contains a copy of the farman granted by emperor Farrukhseyar. 4. A Hasani Syed who lies buried at Mariamtola in Bihar-Sharif near the Rauza of Hazrat Badr Alam Zahidi. He married Bibi Khonja Daulat, the daughter of Shaikh Qazin. He also wrote Mazhar-ul-Asrar which was a translation of Fawaid-usShuttar.

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425 Shaikh Muhammad Qazin Shuttari of Basarh the son of Syed Muhammad Chakkan of Jaunpur. Besides the mystical and theological ideas which have been made to correspond with positive and real teachings of orthodox. Islam, the book contains something about the life and thoughts of the saintly author which cannot but attract one's attention. II. Life and Work i. Parentage, Birth and the Epithet 'Qazin' The autbor of Maadan-ul-Asrar or Manahi j-us-Shuttar frequently refers to, and names himself as, "this mean slave (of God) Muhammad alias Qazin Bin Ola Bin Alam Tirhuti Maneri Hashmi", because his father, Alauddin, son of Alam, was the fifth in descent from Makbdum Ismail whose father, Imam Taj Faqih, a direct descendant of Abu Darda, 1 an uncle of the Prophet of Islam, was one of the first of Muslim missionaries in India. Imam Taj Faqih is said to have wrested Maner2 in Patna district in 576 A. H. or 1180 A. D. from Rajah Maniyar, as is evident from the chronogram "Din Muhammad Shud Qavi". The Imam is said to have left his two sons, the eldest Israil (grandfather of the celebrated Makhdum Sharfuddin of Bihar) and the youngest Abdul Aziz (the ancestor of the Kako and Shaikhpura5 families of saints) to propagate Islam in South Bibar while he deputed his second son, Ismail, to preach his faith in Tirbut (North Bihar). 1. This has been taken from a very old MS. which contains the Ijazat nama of Hazrat Muzaffar Balkhi in favour of his nephew and successor Makhdum Husain Balkhi, dated 842 A. H. But in * Zaria-i-Daulat Zobair bin Abdul Matallib bin Hashim is substi tuted for Abu Darda. Elsewhere ( The Comprehensive History of Bihar, Vol. II, Part I, Patna, 1983, p. 404) Syed Hasan Askari says : "Maulana Muhammad, better known as Imam Taj Faqih, the traditional conqueror of Maner, [was) probably a Mujahid in the army of Muhammad bin Bakhtiyar." [Ed.] 3. Zaria-i-Daulat, a late work, contains the couplet : "Yaft Chun Bar Raja-i-Magyar Zafar-Dad Imam Az Din Jabanera-Navi-Hast Manqul Az Buzurgan-i-Salaf-Sali An Din Muhammad Shud Qavi." Manaqib-ul-Asfia by Sbah Shoaib, a grandson of Abdul Aziz, is one of the earliest and the most authentic authorities on the Maner and Bibar families of saints. 5. This Shaikhpura is in the Munger district. (Ed.] 27

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426 Homage to Vaisali Shaikh Qazin was born at Maner (Patna district). His birth appears to have taken place in the last decade of the 8th century A. H. and not on the 7th of Zilhijja, 838 A H.1=1434 A. D., for he is said to have been authorised at ao early stage of his career to preach the principles of Madaria Order of Sufism by Shaikh Hisamuddin Salamati2 who died in 840 A. H. The word 'Qazin' in his game is perhaps derived from "Qazi", the office of which appears to have been held by some of his direct ancestors, such as his father, grandfather and great-grandfather. He had a brother, Shah Muhammad, who migrated to Bengal, says the author of Miftah-ul-Fuqara. Unfortunately we know nothing about his work and that of his descendants in Bengal. ii. Early Life and Marriage According to one of his direct descendants, the author of Miftah-ulFuqara, Shaikh Qazin, son of Makhdum Qazi Alauddin, passed his early life, since he was twelve years old, as a student at village Shaikhpura, in the Sarkar of Saran, and lived with Syed Zainul Abdin alias Shah Miran Zahid Shah Badhe Hussaini Chishti. The latter was the disciple and son-in-law of his maternal uncle, a famous Chishti saint, named Shah Ahmad Isa Taj of Jaunpur who lies buried at Bhainsasoor in Bihar-Sharif, and was himself a daughter's son of the celebrated Suharwardi saint, Syed Jalal Bukhari. Shaikh Qazin was brought up in an atmosphere of Chishti Sufism by Syed Zahid Shah Badhe of Saran who also gave his daughter, Bibi Makka, in marriage to him. iii. Early Religious Career Though saturated with the principles of Chishtia, Subarwardia, and Madaria Orders of Sufism for a long time, he did not accept anyone as his spiritual guide and says that he wandered about for twelve years in search of Shahud through one who was absolutely free from worldly tipgo. The writings of Shaikh Fariduddin Attar and Makhdum Sharfuddin of Bibar were a source of inspiration to him and he used frequently to 1. Maulvi Muhammad Hamid Kuraishi in List of Ancient Monu ments protected under Act VII of 1904 in the Province of Bihar and Orissa (Archaeological Survey of India, New Imperial Series, Vol. 51) (Calcutta, 1931) has taken this wrong date from Khazinat-ul-Asfia and Khazinat-ul-Ansab cited earlier. 2. Fusul-i-Masudia and Tazkirat-ul-Muttaqin.

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Shaikh Muhammad Qazin Shuttari of Basarh 427 keep quarantine at the cell of Maulana Muzaffar Balkhil in the shrine of the great saint of Bihar-Sharif. IV. iv. Initiation into the Shuttari Order He did not at first feel attracted towards bis future spiritual guide, Shaikh Abdullah Shuttari, when the latter had come to Bihar during the course of his journey to Bengal and Jaunpur before proceeding to Mandu where he finally settled down and died. The challenge of Shaikh Abdullah Shuttari to every 'seeker' to come to him to teach or be taught principles of Taubid, and his pompous tours made perhaps an unfavourable impression upon him at first.. At long last, however, he was prevailed upon by his friends and fellow workers, such as Ahmad Muhammad, Abdul Hakim, and Shaikh Saadullah to accompany them from Bihar to Mandu. For three days the saint of Mandu took no notice of him and for several months in hot summer the corpulent Shaikh Qazin waited daily upon Shaikh Abdullah Shuttari performing obeisance and perspiring from head to foot due to the intense heat of the hilly region. At last one day to test his earnestness he was instructed to practise incessant fasting called Tai. In the meanwhile, another occasion arose to test bis devotion to duty. His companion, Abdul Hakim Bihari, fell so seriously ill that no hope was left of his life. Through his able nursing and blessings of the saints and grace of God, he, however, recovered. Though still very weak, he requested Shaikh Qazin to take him back to Bihar so that he might see his children. The Shaikh was torn between two sentiments, the desire to complete his period of probation under the saint of Mandu so as to attain his ends in the next world and the sense of duty and fidelity to a fellow man in this world. He told the saint of Mandu that though he had left his small children and covered a distance of about 500 koses to learn bis spiritual lessons from the addressee, be had decided to discharge his duty by his friend, and he was permitted to do so. On the fourth day of the journey, however, bis friend gladly allowed him to return to Mandu to complete his austerities. He was well received and on the night of Friday, the 4th of Zilbijja, 881 A. H., he was formally initiated in the Order of the Shuttaris and received instructions in Khas-ulKhas'. He was then directed to return to Bibar and continue his mission. 1. A very learned and pious saint of royal extraction whose Maktubat contains, among other things, correspondence with Sultan Ghiasuddin of Bengal. He died in 788 A. H. or 1386 A.D.

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428 Homage to Vaisali The szint of Basarh has narrated the whole of this episode in the 21st and 35th of about 60 chapters of his book so as to show how a disciple bas to undergo many trials and tribulations and how he has to develop a genuine feeling of devotion to his spiritual guide. v. Propagation of Islam in North Bihar During the remaining 20 years of a fairly long life Shaikh Qazin was engaged in propagating Islam and instructing people in the principles and practices of the Shuttari School of Sufism in Bihar. The present-day Vaishali district, which represents the Hajipur subdivision of the old Muzaffarpur district, was the special field of his activity. He died on the 24th of Shawwal, 901 A. H.-1495 A. D. vi. Tomb at Basarh It is at Basarb, on the historic site of ancient Vaisali, and "about 300 yards south-west of the ruined fort",1 on the top of a huge mound of a stupa of solid brickwork, about 24 ft. high, with a diameter of 140 ft. at the base, and approached by a long flight of steps on the south, that his tomb and that of his eldest son are still an object of veneration on the part of a large number of people. "This tomb", wrote Cunningham, "is generally believed to be five hundred years old." He was wrongly informed that the saint's name and that of his son were Mir Abdul and Makhdum respectively. An annual fair is held at the ruined Basarh stupa with the tombs on it on the 9th of the bright fortnight of Chaitra "when men of all ages dance round the holy spot with switches and fans in their hands, chanting a dirge of some kind".8 Cunningham rightly thought this fair to be a pre-Muslim festival as the occurrence of it is regulated by the solar reckoning of the Hindus and not by the lunar years of the Muslims. It is reasonable to suppose that "the Muslim saint used to take advantage of the annual gathering for preaching the law of Islam to the people". 4 "The fact that ever since his appearance in this country the fair has been held at his residence and burial place would indicate that he must have been a very celebrated preacher." of India Reports, 1. A. Cunningham, Archaeological Survey Vol. XVI (1883). 2. Ibid. 3. Ibid., p. 91. 4. Muhammad Hamid Kuraishi, op. cit., p. 27. .

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429 Shaikh Muhammad Qazin Shuttari of Basarh . vii. Sons, Their Work and Tombs Shaikh Qazin had three sons and a daughter, all probably born of daughter of the Chishti saint, Syed Zahid1 alias Shah Badhe, whose place of birth and burial was the town of Saran. It is on record that the eldest son of the saint, Makhdum Owais, called Mansur Hallaj Shahid, in his proselytizing zeal, and while attempting to erect a mosques on the ruins of another, built earlier, which can still be seen at the foot of the stupa mound, was killed by a Cheru chief. His son Shaikh Ali was the founder of the Khanqah of Jandaba. Owais's fourth lineal descendant was Diwan Ruknuddin Shah Ali5, the saint of Jandaba (d. 1117 A. H.). The second son, Abdur Rahman Shuttari, who lies buried on an elevated ground in Saraiyaganj Muhalla of Muzaffarpur, had as his chief disciple, Jalaluddin Hafiz Nasibiss, also of Saran. The third and the most famous son and the spiritual guide, among others, of Sbab Taj Manjban of Patna, was Abul Fatah Hadiatullah 1. "His head never bent except in meditation, his eyes chose nothing better than shedding tears, he had no attachment in bis bosom except the burning love of God, and he called to bis mind nothing except the recollections of God." 2. Nasab-nama-i-Maner : "He died a martyr at Bania-Basarli in the fight against the Cherus." 3. Muhammad Hamid Kuaraishi, op. cit. 4. Tradition about the former occupation of a considerable part of the regions in the old districts of Muzaffarpur and Sarad by Cheru Chai tribes was very strong till the time of Cunningham wbo found traces of the ruins of the forts and towers of Cheru Rajas in Cherand Chapra, Dighwa-Dubauli, Jauridih and elsewhere. See A. Cunningham, Archaeological Survey of India Reports, Vol. XVI. See the article in Calcutta Review, 1891. Known also as Hafiz Manjban Jalal Nasibi. He lies buried at village Sepaha in Saran district. He was one of the spiritual guides of the celebrated Shah Diwan Daulat (d. 1017 A. H.) whose mausoleum at Maner (Patna district) is perbaps the most magnificent in the whole province of Bihar. For a description see Maasir-ul-Umra and Proceedings of All-India Oriental Conference, Patna Session, 1930, pp. 123-141.

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430 Homage to Vaisali, Sarmast who was born in 882 A. H. (A. D. 1477) and died in 946 A. H. (A. D. 1539) and lies buried at Tankol, near Hajipur, on the bank of the Gandak. He was married to the daughter of Shah Mubammad Sharif of Chandhaus, a descendant of the Sufi saint, Zainuddin Subarwardi. Emperor Humayun, on the occasion of his conquest of Gaur, is said to have met him and wanted to take him to Agra, but owing to his defeat at the hands of Sher Shab he could not do so. We are told by Mulla Nasir1 that the emperor had bestowed a considerable property in Tirbut on the saint for the expenses of the wayfarers etc., which was confiscated from his son, Rukn Alam, by Sher Shah. Shaikh Zabur Hazur Hamid Hazur was the chief Khalifa of the saint of Tankol. It is through him and his disciples that the influence of the Shuttari Order spread far and wide in the country and elsewhere. III. Thoughts and Teachings i. Who is an Ideal Sufi? Indeed, there were many personages amongst the descendants and followers of Shaikh Qazin of Basarh who carried on his legacy and established their reputation for piety and learning. He himself set a good example and laid down noble ideals for his followers. There is nothing startlingly novel or in any way beterodox in his teachings. He says that the perfect state of a Darvesh is that in which his outward forms and practices are in accord with the positive religious commandments of Shariat and his inward part (heart) is full of eternal truths or Haqiqat. He follows the path of truth or Tariqat and possesses spiritual knowledge or Marifat. He likens Shariat to a boat, Tariqat to a river, and Haqiqat to the pearls. The seeker or Talib follows the code of Divine law, adheres to all that has been affirmed, and shuns all that is forbidden, and purifies himself of all sinful acts such as lies, slander etc. In the 44th chapter which is devoted to Tariqat, he writes, among other things, that those who follow the true path refrain not only from all that caters to the senses and passions but avoids even that enjoyment which is permitted. People generally want comfort and affluence, but the true seeker is self-sacrificing and anxious to do all that is possible to fulfil the wants of others at bis own expense. If they don't get what they want, they feel pleased; for so long as a man is slave to his own desires, he cannot be the true slave of God. He is free from jealousy, hypocrisy, miserliness and cupidity, pride and self-conceit, anger and 1. Magabir-i. Aulia, a Hasaioabad MS. ..

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431 Shaikh Muhammad Qazin Shuttari of Basarh revengo, and false display of piety etc. As the prayer of a man'with an unclean body but pure clothes can never be acceptable, even so one whose heart entertains evil thoughts, though one's body is clean and pure, can never have a true concentration on God. For want of space we cannot consider the chapters devoted to Ishq, * Mashrab-i-Shuttar etc., but his observations regarding the ways of many of the so-called Sufis who subordinate the code of the Prophet to the prejudices, manners and customs of the age are well worth our attention. "Such men", he says, "never wish that the people should detect their faults; never will they dare go to the bazar with the long vest, turban and caps on nor will they ever disgrace themselves by going personally to a weaver or cobbler. Self-worsbippers, as distinguished from God's worshippers, sit in a corner so as to display themselves as men of rectitude, venerable shaikhs and leaders living retired life. To impress people they put on a sad countenance and make a show of moving their bodies, have sighs crying Ah' and then begin to talk of Suluk (advancement in a spiritual life); and like a Mulla who has read only a few pages and a little about the principles of divorce, manumission of slaves, purchase and sale etc. they seem to unfold this thing in such a way as to display their power to explain clearly subtle things. They speak in a subdued voice so that the people may realise that owing to austerities and self-mortifications and reduced dietary, the Shaikh's strength of speech has become diminished and his face has become pale. What a perfect austerity? They make a show of keeping the Tai fasting for a few days to show that the Shaikh bas voluntarily cut down his meals. If they bave to join a feast, they lift their morsels with only two forefingers and observe absolute silence to make people think that the Shaikh is engaged in deep contemplation and meditation. His Eminence the Shaikh is found, day and night, with rosary in hands and with the Quran on the Rehal, in front, and with few books on mysticism all around him; on the Sajjadah he is sitting on while the devotees are respectfully standing by. Having erected a sort of platform like an idol temple he is seen seated on a tiger skin or an extended prayer carpet, garbed in mystic dress such as a broad-sleeved Pairahan (long robe) or Hazarmekhi (a Darvesh's habit closely stitched) or Mushdandant (a garment made of shreds and patches), pallet or a blanket, with a big Dastar (turban) on his auspicious bead in such a way as to look like a spiritual leader and attract people towards his great self. Men of ordinary run and even gentries kiss the band of the Shaikh who is beside himself with joy as he considers concourse of people around him as a sign of his greatness, perfection, and nearness to God. His self-deception is like that

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432 Homage to Vaisali of the accursed Satan who was rejected on this very ground. Those who serve as the slipper-bearer of the men of God do discover the subterfuges of ego and their bidden infidelity". In the end, the saintly author says that all that he has written represents his own condition and is based on his personal experiences. He has exposed the fraud and subterfuges of his own self. He concludes with a couplet : "Those who sce through my self-conceit, even if they be hard drunkards, they will refrain from keeping company with me.. Were I to lay bare my real conditions before a dog, even that animal would begin to abstain from me.". ii. Ways of Procuring Lawful Food Writing about the ways of procuring lawful food so as to sustain life and strength in order to perform special acts of devotion such as Zikr (recital), Aurad (devotional exercises) etc., the saint makes special mention of dry bread or Bhat khushk (boiled rice) and Asham Biranj (rice gruel) with which one can break one's fast and says that one can, without any violence to one's conscience, borrow grain from non-believers, and pay off the debt as soon as one gets something from one's own arable fields or trade. He compares in this connection the state of things obtaining in bis own days with that in the time of the celebrated saint of Bihar Sharif whose next-door neighbour, a Hindu grocer, used to supply grain for the expenses of the Khanqah up to the value of 1000 Tankas after which the whole debt was cleared off. "These days," he laments, "guch a thing is difficult", and therefore, one has to remain content with only getting a loan of bare necessity which can easily be paid off from grain grown in the field or money acquired through trade or lawful means. At any rate, one should be quite fair and above board in one's dealings with others. It is due to the purity of character as much as to spiritual advancement that a man of God has effectiveness in his prayers. iii. Real means of attaining God The author bere relates a story which is of cultural importance. Some

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Shaikh Muhammad Qazin Shuttari of Basarh 433 one asked Makhdum Jabanian Syed Jalalul Haq Wad Dinl as to why when he read and wrote the same thing as the addressee, there was no response to his prayers such as to that of the saint, the latter replied in Hindi : "Khanda hai phanda kahan?" ("The pit is there, but where is the noose ?'') meaning thereby that the real means of attaining God was wanting. iv. Linguistic assimilation in Qazin's book and other Sufi writings The Hindi words and expressions occurring in this rare book and in other Malfuzat of even an earlier period are extremely valuable. The verb 'Hai', so characteristic of Khari-Boli, and absent from Prakritic dialects, is significant. It appears to have been directly borrowed from Persian, also an Aryan speech, as is evident from the use of Hai' in old Persian verses. The fact is that we get very good examples of linguistic assimilation in the writings and utterances of the Sufi saints. They utter expressions containing significant Hindustani terms the use of which must have been indispensably necessary for their spiritual work. - 1. The present writer has the honour to trace his direct lincal descent from this celebrated saint who died, at the age of 81, in 788 A. H., and lies buried at Uchch in Sindh. 28

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HISTORY AND ARCHAEOLOGY OF VAISALI AS GIVEN IN THE FIRST MUZAFFARPUR DISTRICT GAZETTEER* L. S. S. O'MALLEY, I. C. S., Part One History of Vaisali to the Maslim Conquest (A. D. 1323) Prehistoric Period [12Muzaffarpur, lying on one of the great lines of Aryan immigration, was occupied at an early period by races of Aryan descent, and according to the legend preserved in Vedic literature, it formed part of the country in which the Videhas settled on their migration from the Punjab. The legend relates that Agni, the god of fire, accompanied the Videhas in their march eastwards from the banks of the Saraswati, and when they came to the broad stream of the Gandak, informed them that their home lay to the east of the river. Thenceforward, the Videhas lived The material divided here by ourselves into two part , viz., Part I (History) and Part II (Archaeology), has been extracted from L. S. S. O'Malley's Bengal District Gazetteers : Muza ffarpur (Gazetteer of the Muzaffarpur District), The Bengal Secretariat Book Depot, Calcutta, 1907, pages 12-19 (Chapter II : History) and 138-142, 144, 159-160 (Chapter XV : Gazetteer) respectively. We have not introduced any change, not even in spellings, except the following: (i) Page numbers have been indicated (within brackets] in bold type. Through this, our readers have been enabled even to refer to the original book itself with exact page number. (u) Diacritical marks, inadequately indicated, have been completely omitted here to avoid confusion. (iii) Headings and sub-headings given on the margin have been transferred to the main pripted space in Part I here. Headings given on the left-hand side of the printed space in the original book have been transferred to the middle of the page here in Part II; also, names of individual villages covered under Basarh have been added as sub-beadings in italics. Ed.

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435 History and Archaeology of Vaisali to the east of the Gandak, where they cleared the marshes, cultivated the virgin soil, and founded a great and powerful kingdom. This kingdom was in course of time ruled over by king Japaka, round whose name a balo of legend clipgs. Under his rule, according to Hindu mythotogy, the kingdom of Mithila was the most civilized kingdom in India. His court was a centre of learning and attracted all the most learned men of the time; Vedic literature was enriched by the studies of the scholars who flocked there; his chief priest, Yajnavalka, inaugurated the stupendous task of revising the Yajur Vedas; and the speculations of the monarch himself, enshrined in the sacred works called the Upanishads, are still cherished with veneration by the Hindu community. The centre of this enlightened kingdom was apparently in Tirhut; the capital was Mithila, which is probably identifiable with Janakpur, a short distance to the north-east of the frontier of Muzaffarpur, the name still preserving the memory of this famous scholar-king; while Sitamarhi is sacred to Hindu votaries as the site of the miraculous birth of his daughter Sita. Early Historic Period The earliest event, however, which can claim historic reality is the rise of the Vrijjian oligarchical republic, which apparently replaced the old monarchical rule of Videha, while the centre of power shifted from Mithila to Vaisali, the modern Basarh in this district. The Vrijjians included eight confederate claps, of whom the Lichchhavis were the most important, The growing (13] power of the latter, brought them into collision with the powerful kingdom of Magadha, the limits of which roughly corresponded at this time with the modern districts of Patna and Gaya. Bimbisara (cir. 519 B. C.), the founder of the Magadban imperial power, had strengthened his position by matrimonial alliances with the more powerful of the neighbouring States, taking one copsort from the royal family of Kosala, a kingdom to the west of Tirbut, and another from the influential Lichchhavi clan at Vaisali. His murder by his son, Ajatasatru, involved the parricide in war with the aged king of Kosala, whose sister, the queen of the murdered Bimbisara, is said to have died of grief. This war ending with the complete victory of Ajatasatru, bis ambition next induced bim to undertake the conquest of the country now known as Tishut, in which the Lichchbavi clan occupied a prominent position (cir. 490. B. C.). Tho invasion was successful; the Lichchbavi capital, Vaisali, was occupied; and Ajatasatru became master of Tirhut. It is probable* that the invader * Early History of India, by V. A. Smith. I

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436 Homage to Vaisali carried his victorious arms to their natural limit, the foot of the mountains, and that from this time the whole country between the Ganges and the Himalayas became subject, more or less directly, to the suzerainty of Magadha. From this time too dates the foundation of Pataliputra (Patna), as the victor erected a fortress at the village of Patali on the Ganges to curb his Licbcbhavi opponents; and the foundations of a city Destling under the shelter of the fortress were laid by his grandson Udaya (cir. 434 B. C.). Jainism At the very dawn then of Indian history we catch glimpses of Muzaffarpur as the home of the powerful Lichchhavi clan, the capital of wbich was the splendid city of Vaisali. Here the religious ferment which so deeply moved the hearts of the dwellers in the Gangetic valley during the sixth century B.C, seems to bave centred and Vaisali is intimately connected with the life and teachings both of Buddha and of Mahavira, the founder of Jainism. Like Buddha. Vardhamana*, surdamed Mahavira, who erected the fabric of the Jain system upon the foundation laid by Parsvanatha, was of high aristocratic descent, as his father Siddhartha was the head of the Nata or Naya clan of Ksbattriyas who were settled in the Kollaga suburb of the flourishing town of Vaisali. Mahavira is consequently occasionally called the Vesaliya or the man of Vaisali, and in the books of the rival order of the Buddhists he is designated she Nataputta, i. e., the son of the Nata clan of Kshattriyas. Vaisali consisted of tbree distinct [14] portions, called Vaisali, Kundagama, and Vaniyagama, which formed in the main the quarters inhabited by the Brabman, Kshattriya and Baniya castes respectively; at the present day it has entirely disappeared, but the sites of its three component parts are still marked by the villages of Basarh, Basukund, and Baniya. While it existed, it had a curious political constitution. It was an oligarchic republic, its government being vested in a Senate, composed of the heads of the resident Kshattriya clans, and presided ever by an officer who had the title of King and was assisted by a Viceroy and a Commander-in-Chief. Siddhartha was married to a daughter of Cbetaka, the then governing King of the republic; and their son Mahavira was born in or about 599 B. C. He was, therefore, a very highly connected personage, which accounts for the fact that, like his rival Buddba, he addressed himself in the earlier years of his ministry chiefly to the members of the aristocracy and to his fellow-castemen, the Jainism and Buddhism, by Dr. Hoerole, Calcutta Review, April 1898.

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History and Archaeology of Vaisali 437 . Kshattriyas. He seems to have lived in the parental house, till his father died, and his elder brother succeeded to what principality they owned. Then, at the age of thirty, with the consent of the head of his house, he entered the spiritual career, which in India, just as in Europe, offered a field for the ambition of younger sons. In Kollaga, the Naya clan kept up a chaitya or religious establishment, called Duipalasa, which doubtless was similar to those existing in the present day, consisting of a park or garden, enclosing a temple and rows of cells for the accommodation of monks. The Duipalasa chaitya was kept up for the accommodation of the monks of Parsvanath's order, to whom the Naya clan professed allegiance; and Mahavira, on adopting the monk's vocation, would naturally retire to it and join the order of Parsvanatha. But the observances of that order do not seem to have satisfied his notions of stringency, one of the cardinal points of which was absolute nudity, and after a trial of one year, be left it, and discarding his clothes, travelled about North and South Bihar. Here in a long wandering life of 42 years, he succeeded in gathering a considerable following of monks, known as the Nirgranthas, or men who discarded all social bonds, who after Mahavira's death (cir. 490 B. C.) became known as the Jains. Buddhism About the same time, Buddha was engaged in his ministry in the same tract of country. His first visit to Vaisali was in answer to the invitation of the inhabitants, who sent a deputation to him, imploring him to deliver them from a frightful pestilence which was desolating their country. Buddha responded to the [15] call, and coming to Vaisali drove away the plague and made numerous converts. After this, he revisited the city during the fifth year of his ministry, living in the Kutagara or two-storied ball of the Mahavana, a great forest stretching away to the north of Vaisali. It was here that he established the Buddhist order of nuns, reluctantly yielding, at the intercession of his cousin, Ananda, to the request of his widowed mother that women might be admitted to the congregation. To Vaisali again be returned on his journey to Kusinara and to death. The traditional account of this journey states that Buddha travelled leisurely from Pataliputra to Vaisali, halting twice on the way-first at Kotigrama and next at Nadiyagrama; the first of which was probably* at or close to Hajipur and the second in the vicinity of Lalganj. After his . See Vajsali, by V. A. Smith, Journal R. A. S., 1902, pp. 267-288.

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438 Homage to Vais alt arrival in the city, Buddha stayed in the mango grove of a famous courtesan named Amrapali, teaching and exhorting his disciples, and then moved to her house, refusing the subsequent invitation of some grandees of the town. At Vaisali he spent his last days, expounding the law to Ananda and exhorting his disciples, and then, having foretold his death, passed on to Kusinara. Though the Lichchhavis had been defeated by Ajatasatru, the powerful Vrijjian confederacy does not appear to have been broken up; and Vaisali continued to be the centre of political as well as of religious lif north of the Ganges. It contained a stupa erected by the Lichchhavis over some of the relics of Buddha's body, and another enshrining some of the remains of his great disciple, Ananda; it was crowded with Buddhist monasteries; and, according to the account left by Hiuen Tsiang some centuries later, both within and without the city and all round it the sacred places were so numerous that it would be difficult to recount them all. It was here that the second great Council of the Buddhist Church was held. a Council necessitated by the laxity of the Vrijjian monks, who asserted the legality of certain relaxations of the rule of discipline. The Buddhist community became split up into two contending parties--the strict and the lax, and a Council became necessary for the restoration of order. The points in dispute were discussed at this Council, which is said to have consisted of 700 monks; but the local monks failed to convince the assembled brotherhood, and all the relaxations claimed by them were finally prohibited. This second Council,* it has been [16] said, stands in a relation to Buddhism very similar to that which the Council of Nicaea bears to Christianity. Visits of Chinese Pilgrims For several centuries after this we have little record of the history of the district. It continued to form part of the territory of the Lichchhavis, who acknowledged the suzerainty of the Mauryan empire; and Vaisali, lying as it did on the royal road from Pataliputra to Nepal, was visited by Asoka, who enriched it by a stupa and lion pillar, though on the other band he is said to have robbed it of part of the sacred relics of Buddha. We know nothing however of its history during the next few centuries, with the exception of a traditional+ raid by Kanishka, the Kushan King * Buddhism by Monier Williams. Professor Oldenberg, places the date of the Council at 380 B. C.; but the accounts which profess to give its date and the details of its proceedings are very contradictory. See Manual of Indian Buddhism by Kern, pp. 103-109. + See Reports Arob. Surv. India, Vol.-XVI, PP. 8-11. .

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History and Archaeology of Vaisali 439 (cir. 120 A. D) who carried off to Gandhara the famous alms-bowl of Buddha. It was visited by Fa Hian during his pilgrimage through India in the beginning of the Sth century A. D., but it is not until the visit of Hiuen Tsiang about 635 A. D. that we find any detailed account of the country. He describes the kingdom of Vaisali as about 1,000 miles (5,000 li) in circuit; the soil was rich and fertile, and flowers and fruit were produced in abundance, the mango and plantain being especially plentiful. The climate was agreeable and temperate, the manners of the people were pure and honest, and they loved religioa and highly esteemed learning. To the north-east of Vaisali was the Vrijjian kingdom, some 800 miles (4.000 li) in circuit, stretching away from eat to west in a long narrow strip. The capital, Chansuna (Janakpur ?), was in ruins, and the inhabitants, who were of a quick and hasty temper, were mostly heretics who did not follow the law of Buddha. Hiuen Tsiang's account of Vaisali shows that even there Buddhism was on the decline. Heretics and believers were living together, and he found the remains of hundreds of Buddhist monasteries, but only three or four were inhabited, and those sheltered but a few monks. The Jains were numerous, as might be expected in the birthplace of their religion; and Brahmapical Hindus worshipped at more than a score of shrines. The city of Vaisali itself was about 12 miles (60 or 70 li) in circuit, the citadel, or palace precincts, alone extending over nearly a mile, but it was to a great extent in ruins. The buildings were in an advanced state of decay, the forests had been uprooted, and the numerous lakes and ponds had sbrank into offensive swamps. "At every step", he wrote, commanding sites and old foundations are seen, which the succession of seasons and lapse of years have entirely destroyed."* Medieval Period [17] From the time of Hiuen Tsiang there is practically no historical information regarding North Bihar until the ascendancy of the Pala dynasty (800-1200 A. D.). At the time of Hiuen Tsiang's visit Muzaffarpur must have formed part of the dominions of Harsha, the powerful ruler of Northern India between 606 and 648 A.D., who exercised a certain amount of control as suzerain over the whole of Bengal as far cast as Assam, and possessed full sovereign power over Western and Central Bengal. But after his death, the local Rajas no doubt asserted their * Bcal's Buddhist Records of the Western World, Vol. II, pp. 66-80.

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440 Homage to Vaisali independence, and Tirhut was probably under the rule of petty potentates. Early in the ninth century Gopala, the founder of the Pala dynasty, became ruler of Bengal, and towards the close of his life (cir. 850 A. D.) he extended his power westward over Bihar. In the 11th century Tirhut was wrested from the Palas by the ambitious kings of Chedi--a tract corresponding to the present Central Provinces; and in 1019 A. D. it acknowledged the sovereignty of Gangeyadeva,* who aimed at attaining paramount power in Northern India. The end of that century witnessed the rise of the power of the Sena kings, who not only wrested their eastern provinces from the Palas, but also appear to bave carried their arms northwards to North Bihar. Mithila formed the north-western province of the kingdom of the Senas, and their rule in this part of Bibar is still commemorated by the use of the Lakshmana Sena era, the first current year (1119-20 A. D.) of which was apparently the date of either the accession or the coronation of Lakshmana Sena, the last great king of the Sena dynasty. Muhammadan Period In the beginning of the 13th century the tide of Mubammadan conquest swept over Bihar, but it does not appear to have reached far north of the Ganges; for it is not till the time of Ghias-ud-din Iwas, the Muhammadan Governor of Bengal between 1211 and 1226, that we learn that he carried the banner of Islam into the territories of the Raja of Tirhut, which had never before been subdued, and compelled him to pay tribute. This appears, however, to have been rather a successful invasion than an effectual conquest of the country; for a local dynasty of Hindu kings was established about this time at Simraon in the north-east corner of the Champaran district, and these kings succeeded in maintaining their rule over Tirbut for over a century, until the invasion of Tughlak Shah in 1323 finally put an end to their independence. Simraon Dynasty Of the earlier kings of this dynasty, we have only traditional accounts. Its founder was one Napa or Nanyupa Deva, (18] who is said to have established himself at Simraon, and to have eventually subdued the whole of Mithila and to have overcome the king of Nepal. Tradition relates that one of his sons reigned in Nepal, and the other, Ganga Deva, in Mithila. Here he is credited with having introduced the system of fiscal divisions of parganas for the purposes of revenue administration; while a chaudhri or headman was appointed in cach pargana to collect * Bendall's History of Nepal, J. A. S. B., Part I, 1903.

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History and Archaeology of Vaisali 441 the revenue, and a panchayat was chosen to settle all disputes. Ganga Deva was succeeded by his son Narsingh Deva, who is said to have had a quarrel with his kinsman, the king of Nepal, the upshot of which was that Mithila and Nepal were separated, never to be united again. Ram Singh Deva, who succeeded his father on the throne, was a pious devotee and a firm patron of sacred literature. Under his auspices, several wellknown commentaries on the Vedas were compiled; rules were framed for the guidance of Hindus in their religious and social observances; and an officer was appointed in each village to adjudicate upon all questions arising from the working of these new canons of conduct. Various reforms in the system of internal administration are also attributed to this king. In every village a police officer was appointed whose duty it was to make a daily report of all occurrences worthy of note to the chaudhri or head revenue-collector of the pargana; the latter being assigned, in return for his services, a certain quantity of land, the produce of which was appropriated by him and his heirs in office. To the same period, too, is assigned the rise of the system of patwaris or village accountants, who were, it is said, paid at the rate of Rs. 10 a month from the village funds. On the death of Ram Singh Deva, bis son, Sakti Singh, ascended the throne, but his despotism appears to have offended the nobles, and one of his ministers established a council of seven elders as a check upon the autocratic power of the king. His son Hara Singh Deva, the last of the line, is said to have prepared records of the caste subdivisions of the Brabmans and Karoa Kayasths within his dominions. Fortunately with this king we are on more certain ground than that of tradition. In 1323 the Emperor Tughlak Shah led his victorious forces into Tirhut on his march. back from the defeat of Babadur Shah, the rebellious Governor of Bengal. The fort of Hara Singh was taken, and the king himself fled northwards, and in his turn conquered the valley of Nepal, though he does not seem to have maintained any effectual authority over it. As Professor Bendall* [19] says : <Page #487
Homage to Vaisali Part Two Archaeological Remains at Vaisali BASARH Basarh [138] Village in the north-west corner of the Hajipur subdivision, situated 20 miles north-west of Hajipur in 250 59' N. [139] and 850 8' E. Population (1901) 3,527. Basarh has been identified with the ancient Vaisali, the capital of the powerful confederacy of the Lichchhavis. It was thrice visited by Buddha; it was the scene of the second great Buddhist Council; and it long remained a stronghold of Buddhism. Vaisali was equally sacred to the Jains as the birthplace of Buddha's contemporary and rival, Vardhamana Mahavira, the founder of Jainism. For a more detailed account of its history, see Chapter II. Little is now left to rocall its ancient greatness, the principal remains consisting of a huge mound known locally as the fort (garh) of Raja Visal : the close correspondence of the name of this eponymous local chieftain with the name of the city is obvious. The following. description of the remains, as they existed in 1871, is slightly condensed from General Cunningham's account :-"The remains consist of a large deserted fort, and a ruined brick stupa. The fort is a large brick-covered mound of earth, with round towers at the four corners; and the whole is surrounded by a ditch. Tho ruined ramparts along the edge, and four towers at the corners, are somewhat higher than the mass of the mound, which has a general elevation of from 6 to 8 feet above the country. The main entrance was in the middle of the south face, where there still exists a broad embankment across the ditch, as well as a passage through the rampart. In the northern face there was probably only a postern gate, as there is no passage through the rampart, and no trace of any embankment across the ditch, excepting the fact that the only dry part of the ditch is on this face. The only building within the fort is a small brick temple of modern date. "Outside the south-west angle of the fort, and about 1,000 feet distant, there is a ruined mound of solid brickwork, 23 feet 8 inches in height above the fields. The whole of the top has been levelled for the reception of Musalman tombs, of which the largest, ascribed to Mir Abdal, is said to be 500 years old. On the south edge of the mound there is a magnificent widespreading banyan tree, supported on numerous trunks, which shades the whole of the tombs. On the same side also a flight of

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443 History and Archaeology of Vaisali steps leads down to the village of Basarh. This brick mound is the ruin of one of the stupas or solid towers of Vaisali, of wbich so many are described by Hiuen Tsiang. Both within and without and all round the town of Vaisali', says he, 'the sacred monuments are so many that it would be difficult to enumerate them'. It is much to be regretted that the presence of the Musalman tombs on the top of this ancient stupa effectually precludes any attempt at excavation. An annual fair is held at [140] the Basarh stupa in the month of Chait, when many thousands of people assemble at the shrine of Mir Abdal. As the occurrence of this fair is regulated by the solar reckoning of the Hindus and not by the lunar year of the Muhammadans, I conclude that the festival was established long before the time of the Musalman saint. I would, therefore, as the fair is held beside the ruined stupa, connect the festival with some celebration in honour of Buddha, or of one of his disciples." Nineteen years later General Cunningham found that the walls had entirely disappeared, but the ramparts and ditches still remained. The fort now forms an elevated piece of land, of oblong shape, almost one mile in circumference. The longest sides run from north to south, about 1,700 feet long, and the shorter ones from east to west, about 800 feet in length. It is surrounded by a ditch, 125 feet broad, where water still exists in some places, but the land is almost entirely under cultivation. The height of the plateau from the bottom of the ditch is 15 feet on the average. The surface of the fort is undulating, with a well-marked deep depression a little north of the centre, and with two smaller depressions running through the centre, from north to south and from east to west. To the south, an embankment still exists, evidently the remains of the high road leading to the fort. There are many holes in the surface made by the villagers digging for bricks or seeking treasure, but there are no surface indications of any structural remains. In the south-western corner stands a modern temple containing some curious brass images, and the ground round it has been fenced off and is cultivated by the priests. A modern temple west of the village, near the tank called the Bawan Pokhar, contains some mediaeval statues said to have been dug out of the tank. In the neighbourhood are several fine sheets of water and a large number of small tanks. Local tradition states that there were once 52 tanks, and that Basarh was the residence of the Puranic Bali Raja. Vishnu appeared here in his fourth incarnation in the shape of a dwarf, and asked the Bali Raja for as much ground as he could cover with his three feet. Two feet covered the heaven and carth, and the third he placed on the head of the Bali Raja, and sent him to hell as a punishment for his overweening pride. The natives of the

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444 Homage to Vaisali place say that the "bawan pokhar" or 52 tanks mark the scene of this occurrence. General Cunningham however points out that the abundance of tanks is a common feature of Buddhist sites. Excavations were carried out in the fort by Doctor Bloch, Archaeological Surveyor, Bengal Circle, in 1904, and remains of (141) masonry buildings were found in every place explored. Some of them were just below the surface and did not go further than a few feet; these buildings cannot have been very old, and afford some evidence of the place having been inhabited only a few centuries ago. Others, which were found at a depth of about 5 feet, reaching generally as far as 9 or 10 feet down, probably represent the remains of the ruined buildings seen by Hiuen Tsiang in the 7th century A. D. There is evidence that they go back to at least 300 A. D., but they may have been still older. The foundations of the old buildings only have remained, and they show that as a rule the rooms and chambers were remarkably small. The floors were of concrete with a layer of bricks; the houses themselves were tiled; and the top of the roof must have been crowned by small pinnacles. All the buildings discovered were secular, and no remains of temples were found. Asbes and small fragments of burnt wood. were found on all sides, and there is every probability that the place was sacked and plundered. The most interesting discovery was a large quantity of inscribed seals, over 700 in number. Nearly all were discovered in a room which was in all probability used for the deposit of refuse, as they were found mixed up with broken pottery, bones, burnt rice, ashes and other rubbish. These seals were orginally attached to letters or other literary documents, which must have decayed quickly in the damp soil. They belonged partly to officials, partly to private persons, generally bankers and merchants, many of whom belonged to mercantile guilds; and they were entirely secular with the exception of one bearing the mark of a linga with a trisul on each side, which is clearly the seal of a temple. Probably this seal bears the oldest figure of a linga which has as yet been found in India. Like the rest of the seals, it dates back to the 4th or Sth century A. D. It is a matter of some local interest that the ancient name of Tirhut, Tirabbukti, occurs on two of the seals. Kolhua At Kolbua, 3 miles to the north-west of Basarb, there are more remains, all situated on a low mound one mile to the south-east of the village of Bakbra. These consist of a stone pillar surmounted by a lion, a ruined

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History and Archaeology of Vaisali 4454 stupa of solid brick, an old tank, and some small eminences marking the site of ancient buildings. These remains clearly correspond with the account of the remains to the north-west of Vaisali given by Hiuen Tsiang. "To the north-west," he says, "there was a stupta built by Asoka, and a stone pillar, 50 to 60 feet in height, crowned by a lion. To the south of the pillar there was a tank, which had been dug for the use of Buddha, when hc dwelt in this place. At a [142] short distance to the west of the tank there was a second stupa, on the spot where the monkeys had offered honey to Buddha. At the north-west corner of the taok there was a statue of a monkey." At Kolhua there is still the lion pillar crowned by a lion; north of it is the brick stupa built by Asoka; and to the south is an ancient brick-faced tank, now called Ram-kund, which evidently is the monkey tank so famous in the history of Buddha. Traces of the minor stupas, which Hiuen Tsiang mentions close to it, are still to be found in a number of broken bricks covering the ground south of the tank. The only difference between his account and the existing remains is in the height of of the lion pillar, which is little more than 43 feet above water level, but the difference is due to the fact that it has sunk several feet in the sand. The pillar consists of a monolith supporting a square pedestal, on which is a lion carved in stone; the shaft, which is a single block of polished sandstone, now stands about 22 feet high, and the remainder is below ground owing to the accumulation of rubbish round it. The statue on the top represents a lion, seated facing the north, with his mouth open as if snarling and his tongue slightly protruding. It appears to be undoubtedly one of the six great monolithic pillars erected by Asoka to mark the different stages of the journey to Nepal which he undertook in the 21st year of his reign (249 B.C.), in order to visit some of the holy sites of Buddhism. It bears no inscription, but has been scribbled over by modern visitors; this vandalism is no new feature, as one such rudely chiselled scrawl was left in 1792 by Reuben Burrow, a distinguished mathematician and astronomer, and one of the earliest members of the Asiatic Society of Bengal. On the low mound close by, which marks the remains of the Asoka stupa, some Buddhist statues of the Pala period are ensbrined within modern brick temple, the best of which is a large image of Buddha seated, wearing a crown and necklace; this image was dug up in an adjoining field. To the west of the pillar are two carthen mounds, called Bhim Sen's baskets, while the pillar itself is known locally as Bhim Sen's lathi or club. There are other mounds in the neighbourhood, and extensive remains representing the ruins of Vaisali are scattered all over the country for

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446 Homage to Vatsalt several miles round. For further information, see Archaelogical Survey. Reports, Vol. I, pp. 54-64, and Vol. XVI, pp. 6-16 and 89-93; and Reports of the Archaeological Surveyor, Bengal Circle, for 1901.02 and 1903-04. Also Vaisali by Vincent A. Smith, J. R. A. S., 1902. BAKHRA 1138) A village in the south-east corner of the headquarters subdivision, situated 22 miles south-west of Muzaffarpur. Population (1901) 2,993. It contains a police outpost, saltpetre store, two schools and some temples, and is the residence of a family of influential land-holders said to be the descendants of the Sadar Kanungos of Bihar. The large- indigo factory of Saraiya is situated a short distance to the cast on the banks of the Baya river, across which the Chapra road is carried on a fine bridge of 3 arches. In the adjoining village of Kolbua is an interesting group of remains, consisting of a pillar crowned by a lion, a stupa and ancient tank. The pillar now goes by the name of the Bakhra pillar, probably because it was described as such in 1835 by Mr. Stephenson, who appears to have been one of the first to bring it to notice. For a description of these remains, see the article on Basarh. HAJIPUR SUBDIVISION [144] Southern subdivision of the district, lying between 250 29 and 260 1' N., and 850 4' and 850 39' E., and extending over 798 square miles. The subdivision was formed in 1865, and is divided into three thanas Hajipur, Lalganj and Mahuwa. It contains 1,412 villages and two towns, Hajipur, its head-quarters, situated at the confluence of the Gandak with the Ganges, and Lalganj on the Gandak. The population rose from 714,079 in 1891 to 718,181 in 1901; of these 654,185 are Hindus, 63,931 Muhammadans, and 65 are Christians. The density of the population is 900 to the square mile; the average number of villages and houses per square mile is 1.77 and 176 respectively, and the average population of each village is 485. The subdivision was long the centre of Muhammadan supremacy, and its Musalman rulers have left many traces of their rule. "It is studded with villages and towns bearing Muhammadan names, showing how completely they had identified themselves with the places of their conquest. They not only lived in them, but reparcelled the lands, giving them their own national names; they not only built new cities, towns and villages, ., but re-named those in existence. About 65 per cent of the villages in the Hajipur subdivision bear dames of Muhammadan origin."* *."On some names of places in Behar", Calcutta Review, January 1891

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History and Archaeology of Vaisali 417 TIRAUT [159] The ancient name for the tract of country boundod on the. north by the Himalayas, on the south by the Ganges, on the west by the river Gandak and on the east by the river Kosi. It comprised the British districts of Champaran, Muzaffarpur and Darbhanga, as well as the strip of Nepal tarai which runs between these districts and the lower ranges of the Himalayas. The name is a corruption of Tirabhukti, or the river-side land; and General Cunningham* considers that the term referred to the land lying in the valleys of the Little Gandak and Baghmati rivers. He points out that all the chief places in the country are found upon the banks of the former rivor, which, he says, must have been the channel of the Great Gandak until the 7th century A. D. Mahamahopadhyaya Hara Prasad Sastri informs me, however, that, in his opinion, the term means the province bordering on the Ganges, and that the word bhukti is often used in the Sena inscriptions in the sense of province during the 10th, 11th and 12th centuries. He considers that the term is not very ancient, and conjectures that it was first used when the Sena Kings of Bengal conquered the country and settled a number of Bengali Brahmaps in it. According to tradition, it means the land in which the three great mythical homas (sacrificial fires) were performed-one at the birth of Sita in or near Sitamarhi, [160] the second at Dhanukha at the foot of the Himalayas, when the great celestial bow of Hara was broken by Rama, and the third at Janakpur, the capital of Mithila (now in Nepal) at the marriage of Sita." . APPENDIX Editor's Explanatory Note The huge district of Tirhut "was divided into two in 1875, the castern and larger portion being formed into the district of Darbhanga, and the western portion being constituted the district of Muzaffarpur". 1 "The present volume is, therefore, the first Gazetteer in which Muzaffarpur has been treated as a separate district", says L. S. S. O'Malley in the onepage preface to his Bengal District Gazetteers : Muzaffarpur (Gazetteer of the Muzaffarpur District), published in 1907 by the Government of Bengal. It has 160 pages of text and 8 pages of Index. Being an old authoritative publication and of great historical value, it has become a rare book; hence we have reproduced above relevant materials regarding the history and archaeology of Vaisali included therein. * Reports Arch. Sury. Ind., Vol. XVI. 1. Bengal District Gazetteers : Muzaffarpur, Calcutta, 1907, p. 160.

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448. Homage to Vaisali In 1958 the Government of Bihar published what we may justifiably regard as the second Gazetteer of the Muzaffarpur district (because of its territory having remained intact from 1875 to 1972)', under the title Bihar District Gazetteers : Muza ffarpur (Gazetteer of the Muzaffarpur District) with P: C. Roy Chaudhury as its author/editor. It has 301 pages of text and 7 pages of Index. We are not reproducing anything from this (e. g., Chapter XII : History, pp. 142-146 and Chapter XVI : Directory, pp. 221, 229-30, 237-241), as it would entail only repetition, and also because better and more analytical material is already available to our readers through the present publication. However, the concluding portion of the entry "Vaisali (Modern Basarb)' covering pages 240-241 is reproduced here which we believe would be read with interest, Ed. Vaisali (Modern Basarh) 1240] In 1945 Shri J. C. Mathur, I. C. S., Subdivisional Officer, Hajipur took the initiative and with the help of others founded the Vaisali Sangh with a view to bringing into prominence the ruins of Vaisali and to redeem it from the neglect. Every year on the birth-day of Mababir (i. e., Chait Sudi 13) the Vaisali festival is held under the auspices of the Vaisali Sangh. The Sangh also intended to establish the Vaisali Institute of Post-Graduate Studies and Research in Prakrit and Jainology, to provide facilities for higher studies and original researches in Prakrit and Jain learning in all their branches and to prepare and publish critical editions and translations of the hitherto unpublished Prakrit and Jain literature.2 The Superintendent, Archaeological Department, Bihar Circle, had made excavations in 1950 which led to important finds. Sri S. A. Shere, Curator of Patna Museum, writes as follows:--"The vessels found at Vaisali are mostly red wares with red slip. Fragments having leaf design showing admixture of mica flakes and decorated with "rain drop" pattern are interesting specimens of this collection. The use of mica in earthenwares to import lustrous surface may be [241] common in those days as articles found in Pataliputra and Patna also show the same characteristic. Some of the fragments have been found to be ornamented and decorated in high relief. There are specimens which are decorated with incised lines and geometrical design. There are also some yellow, green, brown, grey and 1. 2. The district of Muzaffarpur was trifurcated into Muzaffarpur, Vaisbali and Sitamarbi in 1972-73. Ed. The state bas since sponsored an Institute for these objects at Vaisali. [P. C. Roy Chaudhury!

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History and Archaeology of Vaisali 449 black polished potsherds such as the beautiful fragment of glazed dish the upper surface of which shows pattern of radiating rays with border. Its colour is yellow ground with green and brown lines having plain light yellow colour for the outer surface. There are fragments which have blue, black gale. Some of the grave wares have black slip and are highly polished. There are dishes which have a painted base and rim" (Homage to Vaisali, p. 82). While repairing the road at Kbarauna Pokhar an ancient concrete road has been exposed to view and it was probably the royal road connecting Vanijgram and the Garh. Vaisali Museum has been built by the Vaisali Sangh at Chak Ramdas. There is a valuable collection of the local finds made through community efforts. w

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THE ARCHAEOLOGICAL PERSONALITY OF VAISALI Dr. SITA RAM ROY, M. A., Ph. D. Even today if one moves around the vicinity of Vaisali (250 58' 20" North Latitude and 850 11' 30" East Longitude), North Bihar, one is amazed to find a number of existing remains of the hoary antiquity at the site. The ancient site of Vaisali, at present, falling under the jurisdiction of two districts of north Bibar, viz., Vaishali and Muzaffarpur, covers a vast area represented by modern villages of Basukund, Kamman Chhapra, Basarh, Baudhatola, Lalpura, Konsa, Dharahara, Chakramdas, Bania, Ufraul, Kolbua, Bakbra etc. Antiquarian Remains The important antiquarian remaias at the site include the following : (a) The birthplace of Mahavira, the twentyfourth Jaioa Tirthankara, located in village Basukund. (b) A four-headed Sivalinga on black basalt with an inscription in the Gupta Brahmi script at Kamman Chhapra. (c) Remains of the defence wall of the ancient city of Vaisali still traceable from the village of Konsa to Dharabara, about two kilometres south of Raja Visala ka Garh. (d) Raja Vissala Ka Garh :-A fairly high land covering a large area located at Basarh is called Raja Visala Ka Garb. This site has already yielded numerous antiquities as a result of archaeological operations by different scholars. (0) A black-basalt statue of Karttikeya, belonging to the Pala period, enshrined in a temple called Harikatora at Basarh. (f) A dargah on the remains of a stupa, located to the south-west of Raja Visala Ka Garh, locally known as Miran Ki Dargah but it is, in fact, the Dargah of Sheikh Qazin. (8) An old temple on the north bank of a pond, locally called Bauna Pokbar, enshrining several black-basalt images of Gupta and Pala periods. (h) An ancient statue of a Jaina Tirthankara, previously in the old temple of Bauna Pokbar, now epshrined in a newly-built temple nearby to the west of the old one. 4.

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The Archaeological Personality of Vaisali 451 (1) Abhisheka-Pushkarini, where Lichchhavi Rajas took bath at the time of their coronation, now known as 'Kharaupa Pokbar' located at the boundary of Basarh and Chakramdas. (j) Horse-race tank (Ghordaur Pokhar) located at the boundary of Basarh and Chakram das, where, it is said, horse-races used to take place in ancient Vaisali. (k) Old ponds :-Vaigali is full of old ponds. From the Baupa Pokhar one may infer that there were at least fiftytwo ponds, and that is why one pond is known as Bauna Pokhar, that is, the Bavanvan or the fiftysecond Pokhar. Even today sixteen tanks are traceable; these are known as (i) Ghordaur, (ii) Bauna Pokhar, (iii) Kharauna Pokbar, (iv) Gangasagar, (v) Gaya Pokhar, (vi) Hari Pokhar, (vii) Kunsa Pokhar, (viii) Chaur, (ix) Khanka, (x) Ram-khiki, (xi) Chandraiya Pokhar, (xii) Choghanda Pokhar, (xiii) Chatra Pokhar, (xiv) Kankata Pokhar, (xv) Purena, and (xvi) Dakhini. (1) The Buddha Stupa, built on corporeal relics of Lord Buddha himself, located to the north of Kharauna Pokbar. (m) Excavated sites at Chakramdas where ceramic examples of black-and-red ware belonging to the 10th Century B. C. were picked up in course of archaeological excavations. (D) A four-beaded Sivalinga, belonging to the Pala period, enshrined in a modern temple at Bania. This Sivalinga possesses no inscription. (o) A stupa pear Asokan pillar at Kolhua. (p) A lion-headed Asokan pillar without any inscription at Kolhua, about 22' high from the ground level. (9) Markatahrada (Monkey pond), just to the south of the Asokan pillar, said to bave been dug in the memory of the incident in which Lord Buddha was offered honey by monkeys. (1) Neuri Nala :-The dry bed of an ancient river traceable to the west of the village of Kolhua. (8) Bbimsen-ka. Palla, represented by two earthen stupas, located to the north-west of the Asokan pillar. (t) Marpasaupa, a memorial stupa, located to the north-west of Virpur Chaur. (u) Besides, many remains, seen by Fabien and Hiuen Tsang, not traceable at present.

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452 Homage to Vaisali It was J. Stephenson, who, for the first time, cast his glance at Vaigali in 1834 and wrote an article based on explorations which was published in the Journal of the Royal Asiatic Society of Bengal in 1835. However, the site bad to wait for a few decades for excavations. I. A. Cunningham's Excavations Major-General Alexander Cuppingham, the first Director-General of Archaeology in India, in connection with his explorations, camped twice at Vaisali, once in 1861-64 and next in 1831. Cunningham's work was concentrated at and near the Raja Vilala ka Garh and the Agokan Pillar. He examined and identified the site with the ancient Vaigali. Raja Visala ka Garh was measured and examined in detail by that great archaeologist. At bis time the Garb was 1580' long and 750' wide and bad towers at all the four corners; none of those towers is now in existence. The tower on the north-western corner was about 12' high from the surrounding ground level. The Garh, which was surrounded by a waterful moat (although the northern part of the moat was dry), had an entrance from the south and also a bund over the moat on the south itself. Still there is an entrance from the south, but the moat is already filled up, the signs of which can be traced with great difficulty. Cunningham saw the Dargah of Sheikh Qazin, which was known as Miran ki Dargah even in those days, and he mistook it to be the stupa which was built over the corporeal relics of the Buddha. Besides, this great explorer met with a stupa and a vibara to the south of the city, which were donated to the Buddha by the famous Amrapali, Cunningham also came across the ruins of that stupa where the Tathagata had foretold his maba paripirvana. This great archaeologist succeeded in locating several remains which included the stupa built in the memory of that spot where the mother was recognised by her thousands of sons, the stupa representing the practice-spot of the Buddha, the stupa constructed on the site where the Buddha used to explain the religious scriptures, the stupa made on the half corporeal remains of Ananda and a few others. , Cunningham had seen a mela (religious assemblage of people) which used to be held near Miran ki Dargah in the month of Chaita even long before the time of Sheikh Qazin, the concerned Muslim saint of the said Dargab. The mela, in question, may have had association with the Buddha or with some important disciple of the Great Teacher or with Vaishnavism, because the date of the mela is based on the solar calculation. Cunningbam, aiming at the modern Baupa Pokbar, mentions that there is a lake to the 1. Archaeological Survey of India Reports, Vols. I and XVI, Calcutta.

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The Archaeological Personality of Vaisali 453 west of Raja Vitala ka Garb, and there is an island in the eastern part of the lake. The island has a Siva temple possessing numerous ancient idolo. At last Cunningham mentions that the Asoka pillar, about 18' bigb from the ground level, was in the courtyard of the house of a mendicant. The land around the pillar was excavated to a depth of 14', but even then great archaeologist could not be able to reach its end. Since the sub-soil water appeared, the excavator could not dig further deep. Cunningham could be able to see an inscription in shell-character on the pillar below 14' deep from the ground level. The radius of the pillar measured 38.7" at the top and 44.2" near the water level. It was reported to Cunpiogham by the local people that a certain European gentleman had also dug around the Asokan pillar, but he too did not reach its end. Further, he was reported that a medical doctor of Muzaffarpur had done some operations near the ruined stupa just to the north of the Asokan pillar, and he too could not find any object worth mentioning. Many visitors to the site have inscribed their names on this pillar. Of such names, the earliest are "G. H Barlow, 1780" and "Reuben Burrow, 1792". II. T. Bloch's Excavations in 1903-04 The next archaeologist, who carried on archaeological activities at Vaisali in 1903-4, was T. Bloch, Superintendent, Archaeological Survey of India, then posted at the Patna Circle. He surveyed an area of 24 square miles of Vaisali and selected Raja Vitala ka Gath for archeological excavations with a view to ascertaining the antiquity of the site. Bloch laid out as many as eight trenches and found the brick remains at a depth of five to ten feet from the ground level. He considered those brick remains to be Guptan, because numerous terracotta seals and sealings bearing inscriptions in the Gupta Brahmi script were unearthed from that level. From the sealing strata of the brick remains were exposed the building remains belonging to the later period. This level yielded also a coin belonging to Hussain Shah of Jaunpur. The excavations of Bloch revealed that the brick buildings had rooms of different dimensions, viz., 23' x 15', 14' X 8', '10' X 8' etc. He came across a 4' wide brick platform made of one course of bricks, and all around it a row of vertical bricks was fixed up. The bricks used in the buildings measured 161" x 10" x 2". The excavator met with a clear siga of a 3' wide door. Of the ring-wells, traced out by Bloch, each had a 1. Archaeological Survey of India Annual Report for 1903-04 (Calcutta, 1906).

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454 Homage to Vaisali radius of two feet. These wells served either drinking purposes or they were soak-pits or they were used as storages for graips. The depth of two such wells could be traced to a depth of more than twentyfour feet, because the excavator could not dig deeper due to the appearance of sub-soil water. Near the ringwells there were remains of a residential building; one of its rooms measured 24' 14'. The fioor of the room was made of one course of bricks paved with kankars. Bloch did detect the remains of drains in the residential buildings. He could not come across any religious building. However, he picked an image of Ganesa. From the discovery of carved bricks, tiles, and finials, one could infer that the superstructure of the buildings was a tiled one. According to Bloch, such buildings belonged to the common people, and a small part of them seemed to have been the outskirts of the royal palace. Tiles, discovered by Bloch, were of two dimensions; one measured 41" x61" and the other 71"x7". As no remains of wood were met with, naturally one can conclude that the roof of the then structure did not combine wooden material in it. Bloch bas mentioned that the floor of the buildings contained cement, but it is not a fact. Really it was made of only brick and kankars. The excavations of 1950 and 1958-60 at the site also did not reveal any such evidence. The most important discovery of Bloch was that of seven hundred and twenty seals impressed on one thousand one hundred eartben surface. of these seals, those bearing the names of Dhruvasvamini, Ghatotkacha, Sreshthi-nigama and other officials were noteworthy; and those bearing the impressions of Paduka, kalasa, chakra and Jankha were also not less important. Besides, religious and individual scals and sealings were also amongst them. Other antiquities, discovered by Bloch, included terracotta figurines, toys, balls, whorls, ivory lamp, copper bowl, fragment of an iron knife. beads of precious stones, bangles of conch and shell pin. Besides, mention may be made of the discovery of four wheels (chakras), which were dated to pre-Gupta times by Bloch. The designs on one of the wheels resembled those on the gold plate found in association with the Buddha's relics at Piprahwa. uro. III. D. B. Spooner's Excavations in 1913-14 Encouraged by the discovery of Bloch, another enthusiastic archaeologist, named D. B. Spooner), also concentrated his work on Raja Visala ka Garh with a view to locating the royal palace, identifying Basarh and its neighbourhood as ancient Vaisali, and unearthing as many antiquities along with seals as possible. 1. Archaeological Survey of India Annual Report for 1913-14 (Calcutta, 1917).

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The Archaeological Personality of Vaisali 455 Spooner neither found out the royal palace nor did he come across such antiquities as would prove Basarb as Vaigali, but he got numerous antiquities along with scals and sealings. Where Bloch did not consider any antiquarian remains earlier thap fourth century A. D., there Spooner came across the antiquities even belonging to the third century B. C. Spooner laid out three trenches at an untouched space in between the trenches dug out by Bloch and eleven trenches on the north-eastern portion of the Garh. The objective of digging the first set of three trenches was to find out much more ancient objects by digging deeper than what his predecessor (Bloch) bad done, and the purpose of digging the second set of eleven trenches was to trace out the existence of any rampart around the Garh. This archaeologist succeeded in finding out antiquities much more ancient than Bloch's collection, but he could not be able to trace out the remains of any rampart. Amongst the antiquities, discovered by Spooner, mention may be made of the 283 impressions of seals on 235 terracotta surfaces. Besides, terracotta toys and figurines, punch-marked coins of both silver and copper, one copper coin of Kadphises II, bangles of conch and copper, antimony rods of copper, beads of precious stones, terracotta pendants, a gold plate, a stone image of the Buddha, a stone seat with two human feet, bone and terracotta dice etc. were his worthwhile discoveries. Terracotta seals and scalings of freshthi, nigamas, private individuals, and queen Prabbudama deserve special mention. Structural remains, exposed by Spooner included fragmentary foundations of brick walls, and the Sunga wall of twelve courses of bricks. Some bricks measured 12" x 9" x 2" and others 111" x 87" x 21". Tiles and finials were also discovered which confirmed the tiled character of the concerned superstructure. IV. Excavations in 1950 After about three and a half decades, Shri Krishna Deva, Superintendent, Archaeological Survey of India, Mid-Eastern Circle, Patna, under the auspices of the Vaigali Sangha, undertook excavations at Vaijali in February 1950, selecting Raja Visala ka Garh and Chakramdas for his work. His excavations revealed two periods of the defence-wall of the Garh; the first period had the mud rampart, whereas the second one of bricks was - 1. Vaisali Excavations : 1950, published by the Vaisali Sangha in 1961,

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456 Homage to Vaisalt made on the earlier base of the mud remains. The mud rampart was more than 65' wide and 9' high, and both were ascribed to a period between 300 B. C. and 150 B. C. As a result of the excavations of the above mentioned two sites, four cultural periods were revealed. Period I, dated from 500 B. C. 10 150 B. C., was divided into two sub.periods. The first sub-period, represented by the N. B. P. and blackand-red wares along with red ware specimens, was met with only at Chakramdas. A few bone pins and other iron objects were also picked up from this sub-period. The second sub-period, dated from 300 B. C. to 150 B. C, and characterised by the absence of black-and-red ware, was considered the first period at Raja Visala ka Garh. Ceramic specimens of this sub-period included N. B. P. W., grey and thick red wares;. and of antiquities, mention may be made of bone points, beads of precious stones, terracotta Naga figurines and other toys and a few iron implements. Period II, dated from 150 B. C. to A. D. 100, was distinguished by the appearance of punch-marked and cast coins, a stone wheel with the figure of a winged goddess, bangles of conch and terracotta, beads of terracotta and precious stones, terracotta earlobes, copper antimony rods and ceramic specimens represented by N, B. P. and red wares. This period showed the survival of a neolithic celt and the remains of a strong walled house made of a single course of big sized bricks measuring 18" x 10" X 2.5". In period III, which was dated from A. D. 100 to A. D. 300, the foundation remains of a brick house showed the evidence of kankar-ramming. Besides, examples of red ware and beads of stone and terracotta were also unearthed. Period IV. dated from A. D. 300 to A. D. 500. yielded terracotta figurines and inscribed seals and sealings belonging to the Gupta period and showed the evidence of buildings made of broken bricks. V. Excavations in 1958-62 The next expedition carried on just eight years later under the leadership of Dr. A. S. Altekar in 1958 and after his sudden demise (November 1959) continued by the present writer till 1962, under the auspices of the Kashi Prasad Jayaswal Research Institute of the Government of Bihar, 1. Vaisali Excavations 1958-1962, published by the Government of Bihar, Patna, in 1969.

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457 The Archaeological Personality of Vaisali covered the largest area for archaeological activities at Vaisali. This time, not only Raja Visala ka Garh and Chakramdas, but Kharauna, Bania, Lalpura, Virpur, Bhimsen-ka-palla and Marpasauna were also undertaken for archaeological excavations. The objectives of the operations were (i) to trace out the boundary wall of the Abhisheka-Pushkarini (Kharauna Pokhar), (ii) to locate the Buddha relics stupa, (iii) to find out the existence of the defences, (iv) to ascertain the cultural sequence of the Raja Vilala ka Garb, (v) to search out the location of Buddhist viharas and other monuments, especially Sammatiya Vibara, where Hiuen Tsang had stayed, (vi) to locate the birthplace of Tirthankara Mahavira, and (vii) to know the art of building the mud stupa. The above-mentioned excavations revealed that there was a 3' 4" wide brick wall on all the four sides of the slope of the Kharauna Tank which is one of the characteristics of the Abhisheka-Pushkarini. About two feet below the wall on the southern side, there was a kankarrammed platorm; and copper cast coins and Sunga terracotta figurines were unearthed from the pre-platform level. The excavation of the small mound to the north-east of the Kharauna Tank revealed that under it was a stupa, built on the corporeal relics of the Buddha himself. The original stupa was of mud, which was in course of time, enlarged thrice with bricks. From the mid-point of the mud stupa a soapstone casket containing the Buddha's corporeal relics, one copper punch-marked coin, a small conch, two glass beads and one small piace of gold plate, was found and is now kept safe in the Patna Museum. The location of the stupa tallies with the description given in the accounts of Hiuen Tsang. The excavation of the Raja Visala ka Garh revealed three cultural periods of the rampart around the Garh, dating from the Sunga to the Gupta times. The mud rampart in period II measured 68' wide at the bottom and 21' broad at the top and was found preserved in 13' height. Inside the Garh, brick structures belonging to the Sunga, Kushana and Gupta periods were exposed. The structures of the sunga and Kushana periods were solid and strong whereas those of the Gupta times were of broken bricks. Sunga bricks measured 19'' x 10" X 3''. Military barracks were traced along with the rampart, where Kushana coins, arrow-beads, 58

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458 Homage to Vaisali spears and other implements of iron were picked up. From the Kushana level worthwhile antiquities included gold and silver ornaments, beads of precious stones and other terracotta objects. Besides, stone weights, beads of semi-precious stones and terracotta seals, sealings and tokens were found from different levels. The discovery of the Painted Grey Ware, although along with the N. B. P. Ware, from this Garh itself was noteworthy. Both the earthen mounds, locally known as Bhimsen ka Palla, as the result of excavations, were revealed to have been mud stupas built on the corporeal relics of some Buddhist saints certainly before the Christian era began. The relics found were preserved in copper pots. The excavations at Chakramdas revealed two cultural periods. Period I was characterised by the black-and-red ware while Period II was distinguished by the appearance of the N. B. P. Ware along with other associated antiquities. The excavation at Bania brought to light three cultural periods dating from the early phase of the N. B. P. Ware to the Gupta times. From the Gupta level were exposed the remains of a temple complex. Near the Chaturmukha Mabadeva temple at Bania a few specimens of the black-and-red ware along with the N. B. P. Ware and other associated objects were picked up. At Lalpura a single cultural deposit, represented by the N. B. P. Ware throughout, was brought to light. The Virpur excavations revealed three cultural periods distinguished by the (I) black-and-red ware, (II) N. B. P. Ware, and (III) sprinkler ware respectively and falling between 1000 B. C. and A D. 200. The operation of the Marpasauna mound revealed that it was probably a memorial stupa, built sometime between 600 B. C. and 200 B. C. The unearthed antiquities included beads of terracotta, stone * weights and earlobes in association with the N. B. P. Ware. VI. Excavations in 1976 and 19781 In 1976 and 1978 the Archaeological Survey of India (New Delhi) carried on excavations at the Kolbua Pillar site and succeeded in getting new evidence from the Kolbua Pillar. 1. This account of the latest excavations in the Vaisali area has been prepared on the basis of a note entitled "New Evidence From Kolhua Pillar' by Kalyan Priya Gupta published under

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The Archaeological Personality of Vaisali 459 The main objectives of this excavation were (i) to determine the base of the pillar, (ii) to find out the relationship between the pillar and the brick stupa lying north of it, and (iii) to get a cultural sequence of the site. Limited excavation near the lion pillar yielded the base of the pillar resting on a sandstone slab at the depth of 5.50 m from the present ground level. The underpinning stone was placed over a greenish grey sandy deposit. The entire shaft, a length of 1.68 m from the base, was polished. Now the exact height of the pillar including its capping members is 14.6 m. Further excavations in between the pillar and the stupa revealed that the original stupa was built by square-size bricks (30 x 30 x 8 cm). It was plastered with kankar lime and subsequently reconstructed or repaired at least three times. The site seemed to have gained importance during the second phase (size of bricks 35 x 24 x 6 cm). Several brick built stupas bearing traces of lime plaster were contemporary to it. Corresponding with different reconstructional phases of the stupa, relaying of the Pradakshina-pathas was also traced. Excavation towards south of the pillar yielded successive floors made of brickbats and surkhi. Simultaneous clearance of debris from the centre of the stupa resulted in the discovery of the remains of a double-walled square relic chamber (brick size : 30X30 x 8 cm). Important antiquities found during clearance included a fragment of Chhatravali and pieces of broken relic casket (both bearing typical Mauryan polish), gold leaves and semi-precious stones (some of them embedded in bricks). Besides, a headless seated figure of the Buddha and a crowned head of the Buddha were also found. On the basis of stratigraphical evidence both the stupa and the pillar were contemporary. The earliest occupation of the site is characterised by Northern Black Polished Ware comparable with the late phase of this ware found at Raja Visala ka Garb of Basarh (period (Ib). The squaresize bricks of the stupa are similar to the square-size bricks (30 x 30 x 8 cm) from period Ib at Raja Visala ka Garh. The discovery of a polished the broad heading of Notes and News' in Puratattva (Bulletin of the Indian Archaeological Society), Number 11, 1979-8), pages 145-147 (with a full-page schematic section on p. 146 and Plates XIII-XV). Ed.

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460 Homage to Vatsali fragment of a chhatravali along with pieces of relic casket definitely put the Kolhua stupa including the pillar to the Mauryan period. No datable object of the site belonging to the Sunga-Kushana period bas been found. A terracotta archaic human head found from the midlevel may be assigned to the Kushana period. It might have lost its importance during the early centuries of the Christian era. The site regained its importance during the post-Gupta period. The stupa was enlarged and the facade of the drum portion was embellished with carved bricks. A number of votive stupas around the pradakshinapatha are found to have been constructed in this period. A niche of one of the votive stupas yielded a beautiful stucco head of the Buddha assignable to the sixth-seventh century. A few broken inscribed terracotta plaques, impressed from the same mould, are important discoveries from the same level. These plaques depict the figure of the Buddha in standing posture in mandicant's garb with a parasol held over his hallowed head by a small standing figure to his right, down below. His left hand seems to indicate varada-mudra bestowing karuna to the kneeling human figure, probably representing Amrapali, the famous courtesan of Vaisali.1 The site seems to have been deserted due to heavy floods in the river Gandaka as evident from the deposit of a fine silt (average thickness 1.20 m) which acted as a sealing layer to all the votive stupas described above. However, due to its religious sanctity the site was revived during the Pala period as a number of late structures including a few Pala sculptures were found in and around the site. Conclusion From the account of the different excavations given above it may be concluded that Vaisali was the seat of early Buddbist stupa architecture, early terracotta art and early ceramic industry. It also yielded carly Indian coins and early specimens of terracotta seals and sealings. The actiquities of Vaisali are preserved at the museums situated at Calcutta (Indian Museum), Patna and Vaigali. The last is a site museum. Besides its own acquisitions, this Museum got all the antiquities possessed by the Vaisali Sangha Museum, its predecessor institution. The Vaisali 1. Though defaced it recalls similar representation in stone from Cave 19 at Ajanta. K. P. Gupta (p. 147). 2. The account of the latest excavations (1976-1978) ends here, Ed.

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The Archaeological Personality of Vaisali 461 Sangha had arranged to get the catalogue of its antiquities1 printed in 1964 (with a brief history of Vaiasli) which is a mine of information on the subject and may be treated as a supplement to the various excavatiop reports.2 (Pa 1. A Guide to Vaisali and the Vatsali Museum by Yogendra Mishra (Part I: History) and Sita Ram Roy (Part II : Catalogue of antiquities). 2. Mentioned earlier in footnotes.

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sa pamA SO MORM MODE vaizAlI ke licchavi-gaNarAjya kA punarutthAna DaoN. yogendra mizra, ema0 e0, pI-eca0 DI0, sAhityaratna ___itihAsaratna (mAnada), vidyAvAcaspati (mAnada) vaizAlI gaNataMtra kI jananI hai| yahAM gaNataMtra kI sthApanA usa samaya ho cukI thI, jisa samaya yUnAna meM isakA sthApita honA bAkI thaa| ataeva hameM yaha mAnane meM kisI taraha kA saMkoca yA hIlAhavAlA nahIM honA cAhie ki vaizAlI gaNataMtra kI mAtA hai / vaizAlI gaNataMtra ke do mahAyuga haiM -(1) karIba 725 I0 pU0 se lekara 484 I0 pU0 taka (vRjisaMgha) aura (2) karIba 125 I. pU. se (bIca meM mAye kuSANa-yuga ko chor3akara) 319 IsavI taka (licchvisNgh)| inameM prathama mahAyuga to yatheSTa rUpa se prakhyAta hai, jise vRjisaMgha yA licchavigaNa kahate the aura jisakI prazaMsA bhagavAn buddha (567-487 I0pU0) ne bhI kI thii| isakI kathA kahanevAlI sAmagrI bhI paryApta hai| gautama buddha ne apane dharmasaMgha kA saMghaTana vaizAlI ke vRjisaMgha, kapilavAstu ke zAkyasaMgha, kuzInagara evaM pAvA ke mallasaMghoM Adi ke AdhAra para kiyA thaa| vRjisaMgha kA anta magadha ke rAjA ajAtazatru (495-463 I0 pU0) ne kiyA aura vaizAlI para magadha ke bar3hate sAmrAjya kA adhikAra ho gayA / yaha adhikAra sAr3he tIna sau varSoM se bhI adhika samaya taka banA rhaa| vaizAlI ke gaNataMtra kA dvitIya mahAyuga apekSAkRta alpajJAta hai| isake astitva kA AbhAsa to logoM ko DAkTara kAzI prasAda jAyasavAla (1881-1937), DAkTara ananta sadAziva altekara (1898-1959) prabhRti vidvAnoM se milA thA, jinakI sthApanA thI ki videzI kuSANoM ke bhArata se khader3ane meM licchavi, yaudheya Adi gaNataMtrAtmaka jAtiyoM kI apUrva bhUmikA rhii| phira bhI, saMbhavataH samaya evaM sAmagrI ke abhAva meM licchavi itihAsa ke isa dvitIya samujjvala yuga para abataka dhyAna nahIM diyA jA sakA hai| isalie vicAraNIya hai ki svataMtra vaizAlI ke isa yuga kI prazAsana-praNAlI kyA thI aura use gaNataMtrAtmaka mAnane ke kyA tarka haiN|

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vaMzAlI ke licchavi-gaNarAjya kA punarutthAna 463 isa pahalU para merI dRSTi pahalI bAra disambara 1978-agasta 1979 meM gayI, jaba maiM apanI pustaka 'hisTrI oNv videha' (jAnakI prakAzana, paTanA, 1981) ke anta ke katipaya adhyAyoM ke lie pANDulipi taiyAra kara rahA thaa| magara, usa samaya bhI maiM cUMki videha meM DUbA huA thA, isalie vaizAlI para pUrA dhyAna na de skaa| idhara (vizeSakara aktUbara 1980 se) mujhe vaizAlI-sambandhI vistRta sAmagrI dekhane evaM usapara manana karane kA avasara milA hai| rAjA mAgadha ajAtazatru vaidehIputra haryakakula kA thaa| isa vaMza ke bAda zizunAgavaMza, nandavaMza aura mauryavaMza aaye| mauyoM ke bAda zuMgavaMza AyA, jisane 112 athavA 120 varSoM taka rAja kiyA / prathama cAra rAjA (puSyamitra, agnimitra, vasujyeSTha/sujyeSTha, vasumitra) balazAlI aura bhAnuvat pratApI the, jinhoMne 61 varSoM taka (188-127 I0 pU0) rAja kiyA / vasumitra puSyamitra kA pautra aura agnimitra kA putra thaa| usane apane pitAmaha ke rAjatvakAla meM videzI yavanoM (baikTriyana grIkoM) ko sindhu nadI ke taTa para parAjita kiyA thaa| vIratA kI yaha kahAnI kAlidAsa ke saMskRta nATaka 'mAlavikAgnimitra' meM vaNita hai| yaha socanA sahaja homA ki vasumitra kI mRtyu (127 I0pU0) ke bAda magadha kA zaMga sAmrAjya kSata-vikSata hone lagA aura isakI kamajorI kA lAbha uThAkara par3osa ke licchavi svataMtra ho gaye / ataeva, hamane anumAna se licchaviyoM kI svAdhInatA kA samaya moTe taura para 125 I0 pU0 rakhA hai| cauthI sadI IsavI ke prArambha meM guptavaMza (319-550 I0) vaizAlI aura videha ko milAkara tIrabhukti nAmaka pradeza (bhukti) kA nirmANa karatA hai| ataeva, yaha mAnanA yuktisaMgata hogA ki navazaktiprApta licchaviyoM ne magadha se svataMtratA prApta kara lene ke turata bAda hI (karIba 120 I0 pU0 meM) videha ko bhI magadha se chIna liyaa| phalataH, videha adhika-se-adhika samaya taka vaizAlI ke adhIna rahA / magadha ke sAtha yaha bAta nahIM huii| vaha karIba eka sadI taka hI vaizAlI ke adhIna rhaa| jaba magadha kA kANvavaMza samApta ho jAtA hai, taba bihAra (yA uttara bhArata) kA itihAsa aMdhakAra-yuga meM praveza kara gayA samajhA jAtA hai| vastutaH, aisI bAta nahIM hai| sacAI yaha hai ki magadha para vaizAlI kA adhikAra ho jAtA hai (karIba 20 I. pU. se 80 IsavI tk)| kuSANa-samrAT kaniSka ne jaba pATaliputra para car3hAI kI, taba usane vahA~ ke 'rAjA' (napa) ko harA diyA aura vahAM kI rAjasabhA se prasiddha bauddha kavi aura nATakakAra azvaghoSa ko evaM vaizAlI se vahAM rakhe buddha ke bhikSApAtra ko apanI rAjadhAnI puruSapura (Adhunika pezAbara, pAkistAna) le gyaa| magadha aura vaizAlI para kuSANa-vaMza ke adhikAra kI avadhi sATha varSa (karIba 50I0-140I0) mAnI jA sakatI hai| videha para kuSANa-adhikAra kA koI pramANa na milane ke kAraNa yaha mAnanA ucita hogA ki magadha aura vaizAlI para kuSANa-adhikAra ke samaya videha kuSANoM ke adhikAra se mukta thA aura pUrvavat vaizAlI ke licchaviyoM ke adhikAra meM thA, jo (licchavi) kevala isa avadhi

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464 Homage to Vatsali ke lie vaizAlI chor3a videha meM hI A gaye the| kuSANoM ke pazcima bihAra (magadha-vaizAlI kSetra) se cale jAne para ye licchavi phira vaizAlI lauTa Aye tathA vaizAlI-videha kSetra para * 319 I0 taka zAsana karate rahe, yadyapi abakI parivartita paristhiti meM ve mamadha para punaH adhikAra na kara sake (dekheM merI 'hisTrI oNv videha', pR0 265-281) / prazna yaha uThatA hai ki jaba vaizAlI ke licchavi magadha ke zuMgoM se svataMtra hue aura karIba sATha varSoM kA kuSANa-Adhipatya chor3a zeSa samaya meM (arthAt karIba 125 I0 pU0 se ka. 80 IsavI taka aura karIba 140 I0 se 319 I. taka) vaizAlI para zAsana karate rahe, taba unake prazAsana kA kyA svarUpa thA ? ve gaNataMtravAdI rahe athavA rAjataMtravAdI ho gaye ? - mere vicAra se svataMtratA ke isa dUsare yuga meM bhI vaizAlI ke licchavi gaNataMtravAdI hI rahe, rAjataMtravAdI nahIM hue| maiM apane vicAra ke samarthana meM nimnAMkita tarka prastuta karanA ucita samajhatA hU~ : 1. zalAtura (Adhunika lAhura, mardAna jilA, sarahadI sUbA, pAkistAna) meM utpanna, pATaliputra kI zAstrakAra-parIkSA meM uttIrNa evaM naMdavaMza ke samakAlIna prasiddha vaiyAkaraNa pANini ne apanI 'aSTAdhyAyI' (4.2.131) meM paMjAba ke madroM aura uttara bihAra ke vRjiyoM ko eka sAtha-eka hI sUtra meM gaNataMtravAdI jAtiyoM meM rakhA hai| isase mAlUma par3atA hai ki yadyapi vaizAlI para magadha kA rAjanItika adhikAra ho gayA thA, tathApi magadha ne vahA~ kI prazAsana-praNAlI meM koI cher3achAr3a nahIM kI aura pahale se AtI huI gaNataMtrAtmaka paddhati ko Age bhI calane diyaa| pANini ne licchaviyoM kA alaga se koI ullekha nahIM kiyA hai| 2. mauryavaMza ke saMsthApaka candragupta (325-301 I0 pU0) ke pradhAna maMtrI kauTilya ne apane 'arthazAstra' (11.1) meM licchavikoM aura vRjikoM kA kaI anya gaNataMtravAdI jAtiyoM (mallaka, madraka, kukura, kuru, paMcAla Adi) ke sAtha ullekha kiyA hai| mAlUma par3atA hai ki candragupta maurya ke samaya meM bhI vaizAlI meM saMgha-zAsana hI calane diyA gayA thA, kintu isa samaya usake do bhAga ho gaye the, vahA~ alaga-alaga licchavika aura vRjika zAsana kara rahe the| kauTilya to saMghoM meM phUTa DalavAne kA pakSapAtI thA hii| lagatA hai, vaMzAlI meM usakI nIti saphala huii| saMbhavataH, licchavi pazcimI bhAga meM (jisameM vaizAlI nagarI avasthita thI) rahe aura vRji pUrvI bhAga meM cale gye| .. 3. 'manusmRti' (10.22) meM, jisakI racanA IsA pUrva dUsarI sadI (zuMgakAla) se dUsarI sadI IsavI (kuSANakAla) ke bIca mAnI jAtI hai, licchaviyoM ko vrAtya kSatriya (=nimnakoTi ke kSatriya) kahA gayA hai / usa zloka meM unake par3osI aura sahayogI malloM ko bhI usI koTi kA mAnA gayA hai| prAtya kA artha hotA hai 'prathama tIna varSoM meM se kisI eka varNa kA puruSa jo mukhya saMskAra yA zodhaka kRtyoM kA anuSThAna na karane ke kAraNa patita ho gayA hai (jisakA upanayana saMskAra nahIM huA); bAta yA samUha se cyuta

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vaizAlI ke licchavi-gaNarAjya kA punarutthAna 465 (jaatibhisskRt)| ataeva, vrAtyoM ko hIna dRSTi se dekhA jAtA thaa| manu ne 'vAtya' kI paribhASA (10.20) bhI batA dI hai aura upanayana saMskAra ke lie Ayu (2.38-39) bhI nirdhArita kara dI hai| jaisA ki hameM anya sUtroM se bhI jJAta hai, 'manusmRti' kI racanA ke samaya taka licchavi badale nahIM the aura apanI purAnI paramparA (mukhyata: bauddha evaM jaina dharmoM kA pAlana, gaNataMtra kA nirvAha, par3osI gaNataMtravAdI malloM se sahayoga) para aDiga the, jisa kAraNa kaTTara brAhmaNavAdI graMtha meM ve 'vAtya' karAra diye gye| 4. kuzInagara meM bhagavAn buddha kA parinirvANa hone para unake zarIrAvazeSa pAnevAloM kI jo sabase purAnI sUcI 'dIghanikAya' ke eka mahattvapUrNa aMga 'mahAparinibbAnasutta' meM upalabdha hai, usameM mithilA ke videhoM kA nAma nahIM hai| para 'DikzanarI AMda pAli praoNpara nemsa' ke lekhaka DAkTara jI0 pI0 malAlasekara kA kathana (bhAga 2, pRSTha 635, zabda 'mithilA') hai ki 'khuddakanikAya' ke eka aMga 'buddhavaMsa' (28.11) ke lekhAnusAra "buddha kI mRtyu ke bAda mithilA ke videhoM ne unake avazeSoM ke eka bhAga para dAvA kiyA aura unheM ( = avazeSoM ko) prApta kiyaa"| hameM smaraNa rakhanA hai ki prathamataH 'buddhavaMsa' ko bauddhoM kA eka varga, jo dIghabhANaka (= 'dIghanikAya' ke udghoSaka) ke nAma se jAnA jAtA hai, 'tripiTaka' kA aMga mAnane se inkAra karatA hai; dvitIyataH 'madhuratthavilAsinI' ( = saM0 madhurArthavilAsinI) nAmaka 'buddhavaMsa' para likhI gayI prAcIna TIkA kA lekhaka uragapura-nivAsI thera buddhadatta, magadha ke prasiddha tripiTakabhASyakAra buddhaghoSa kA samakAlIna hone ke kAraNa, pAMcavIM sadI IsavI ke pUrvArdha kA ThaharatA hai| isa prakAra, 'mahAparinibbAnasutta' ke sAmane 'buddhavaMsa' kI prAmANikatA saMdigdha evaM amAnya ho jAtI hai| merI yaha sthApanA sahI ho, to yaha anumAna karanA AsAna hogA ki mithilA ke videhoM kA nAma usa sUcI meM pIche se jor3A gayA hai| aura yadi uparyukta anumAna tarkasaMgata hai, to yaha bhI mAnanA par3egA ki jisa samaya videhoM kA nAma jor3A gayA, usa samaya ve gaNAdhIna the, na ki ekAdhIna yA rAjAdhIna (buddha ke yuga meM videha rAjAdhIna the : etadartha dekhie purANa, 'lalitavistara' aura 'gilagiTa maeNnakripTsa', 1. magadha kA rAjA ajAtazatru, vaizAlI ke licchavi, kapilavAstu ke zAkya, allakappa ke buli, rAmagrAma ke koliya, veThadIpa kA eka brAhmaNa, pAvA ke .. malla, kuzInagara ke malla, droNa brAhmaNa aura pippalivana ke moriya / 2. saMbhavataH, isIlie havAI vizvavidyAlaya ke DAkTara je0 pI0 zarmA taka ne, jo IsA-pUrva chaThI-pAMcavIM sadiyoM ke videhoM ko gaNatAMtrika mAnate haiM ('ripabliksa ina aiMzieMTa iMDiyA sarkA 1500 bI0 sI0-500 bI0 sI0', lAyDena, 1968, pRSTha 136-158) aura isa kAraNa jinako tatsaMbaMdhI pramANoM kI talAza bhI thI, 'buddhavaMsa' ke isa pramANa (buddhazarIrasamasuvibhAjana ke avasara para mithilA ke videhoM dvArA apane bhAga kI prApti) para koI dhyAna nahIM diyA hai| 59

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:466 Homage to Vaisali jilda 3, bhAga 2); kyoMki 'mahAparinibbAnasutta' kI ukta sUcI meM rAjA ajAtazatru, veThadIpa ke brAhmaNa aura droNa brAhmaNa ko choDa zeSa sabhI dala nizcita rUpa se gaNatAMtrika ('saMgha', 'gaNa') the| mere vicAra se licchavisaMgha ke aMga ke rUpa meM videha meM gaNataMtra I0 pU0 dUsarI sadI ke anta se cauthI sadI IsavI ke prAraMbha taka rahA aura isI samaya ke antargata athavA isake turata bAda buddhazarIrAvazeSaprAptikartAoM kI pahale se pracalita ukta sUcI meM mithilA ke videhoM ko gaNatAMtrika samajhakara sammilita kara liyA gyaa| 5. jaba IsA-pUrva pahalI sadI kA prathama caraNa cala rahA thA, taba magadha para zuga vaMza kA rAja thaa| usa samaya siMhaladeza meM bauddhoM kI eka saMgIti huI thii| ise cauthI saMgIti mAnA gayA hai| siMhalI itihAsa meM likhA hai ki isameM vaizAlI ke bauddha bhI sammilita hue the| isa ghaTanA kA mahattva zAyada abataka ThIka se nahIM AMkA gayA hai| svataMtra ullekha se lagatA hai ki vaizAlI tabataka magadha ke hAthoM se nikala cukI thii| anumAna kiyA jA sakatA hai ki sudUra siMhala kI saMgIti meM sammilita hone ke lie vaizAlI ke bauddhoM kA dastA bhejanevAlA svataMtra licchavi-rAjya gaNatantrAtmaka thA, jisakI purAnI (buddha-pUrva) gaNatAMtrika paddhati bauddhadharma kI gaNatAMtrika paddhati kA AdhAra banI thii| gaNataMtra meM sadasyoM kA bAra-bAra bhAga lenA atyAvazyaka mAnA gayA hai ('mhaaprinibbaansutt')| vaizAlI ke gaNataMtrIya licchavi-bauddhoM ko yaha acchI taraha jJAta thaa| 6. 'lalitavistara' (adhyAya 3, pRSTha 15, darabhaMgA saMskaraNa) nAmaka prasiddha bauddha atha meM, jisakI racanA pahalI yA dUsarI sadI IsavI meM huI thI, buddha ke janma ke bAraha varSa pahale (579 I0 pU0) kI rAjanItika avasthA kA varNana hai| isameM likhA hai ki baizAlI meM gaNataMtra thA aura vahAM kA pratyeka sadasya apane ko 'rAjA' mAnatA thA'ekaka evaM manyate ahaM rAjA ahaM raajeti'| yaha mAnane meM koI bAdhA nahIM hai ki 'lalitavistara' sambhavataH apanI racanA ke samaya kI avasthA kA sAtha-hI-sAtha citraNa kara rahA hai| 7. cAhe sAhitya ho yA abhilekha yA sikke-kahIM bhI isa yuga (dUsarI sadI I0 pU0 se cauthI sadI IsavI taka) ke lie, jise bihAra ko dhyAna meM rakhakara zuMgalicchavi-kuSANakAla kahA jA sakatA hai, vaizAlI ke kisI rAjavaMza yA rAjA kA ullekha nahIM aataa| vaizAlI meM abataka kAphI khudAI ho cukI hai (kaniMghama-kAla, 1903-04, 1913-14, 1950, 1958-62, 1976-78) aura isa yuga meM yaha samRddha avasthA meM thI, jaisAki vahA~ prApta purAvazeSoM se patA calatA hai / parantu, rAjA ke nAma ke bAre meM pUrI cuppI hai| vahA~ miTTI kI muhareM ('kle sIlsa') bahutAyata se milI haiM, para kisI muhara para isa yuga (karIba 125 I0 pU0 se 319 IsavI taka) ke rAjA yA rAjavaMza kA nAma nahIM miltaa| isakA yahI artha ho sakatA hai ki vahAM gaNataMtra pracalita thA / aba maiM apane sabase sabala tarka kI ora pAThakoM kA dhyAna AkRSTa karanA cAhU~gA, jisakA ullekha prAyaH kiyA jAtA hai|

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vaMzAlI ke licchavi-gaNarAjya kA punarutthAna / 467 . 8. kumAradevI-candragupta ke sikkoM para 'licchavayaH' likhA milatA hai| 'licchavayaH' 'licchavi' zabda kA saMskRta meM bahuvacana-rUpa hai| kumAradevI vaizAlI kI licchavi-rAjakumArI thI, jo magadha ke guptavaMza ke prathama prabhAvazAlI rAjA ('mahArAjAdhirAja') candragupta prathama se vyAhI gayI thii| isa vivAha ke phalasvarUpa vaizAlI-videha evaM magadha eka rAjanItika-prazAsanika sUtra meM baMdha gaye aura isIko jatalAne ke lie sikkoM para licchavijAtibodhaka 'licchavayaH' zabda aMkita karAyA gyaa| isase pratIta hotA hai ki vaizAlI-videha kA rAjya licchavi gaNataMtra se liyA gayA thA, kyoMki usa samaya ke anya gaNataMtrAtmaka rAjyoM meM bhI sikkoM para una jAtiyoM yA kuloM ke nAma aMkita karAte the, jinakA zAsana calatA thA aura rAjataMtrAtmaka rAjyoM meM sikkoM para rAjAoM ke nAma aMkita karAye jAte the, jo usa samaya rAjyAsIna hote the| - do aura pakSa haiM, jo svataMtra takoM ke rUpa meM nahIM haiM, kevala paristhitiyoM kI vyAkhyA bhara karate haiM / inheM bhI de denA Avazyaka pratIta hotA hai| 9. tibbatI-sAhitya meM buddhakAlIna licchaviyoM ko 'licchavi rAjA' kahA gayA hai, jabaki hameM mAlUma hai ki ve rAjataMtrAtmaka 'rAjA' nahIM the| isa visaMgati kA kAraNa yaha mAlUma par3atA hai ki licchavi-saMsthA (saMsad) kA pratyeka sadasya 'rAjA' kahA jAtA thA ('jAtaka', 'lalitavistara') aura tibbatiyoM ne bhI vahI zabda prayukta kiyA, jisakA aMgarejI anuvAda 'kiMgsa' kiyA gyaa| adhyakSa ko bhI 'rAjA' hI kahate the ('jAtaka', 'arthshaastr')| ataeva, yadi tibbatI-sAhitya meM bAda ke (yathA, pahalI sadI IsavI ke) licchavi-zAsakoM ke lie 'rAjA' zabda AyA hai, to vaha saMsada-sadasya athavA adhyakSa ke lie prayukta samajhA jAnA caahie| 10. itihAsa se hameM jJAta hai ki nepAla kA licchavi-rAjavaMza san 879 I0 taka rAja karatA rhaa| kahA jA sakatA hai ki jaba vaizAlI ke licchavi nepAla jAkara rAjataMtra ke rUpa meM prakaTa hote haiM, taba vaizAlI meM bhI ve pichale samaya meM, arthAt 125 I0 pU0 se 319 IsavI ke bIca, rAjataMtrAtmaka hI rahe hoMge, gaNataMtrAtmaka nhiiN| isakA jo uttara pahale diyA jA cukA hai, usameM thor3A aura jor3A jA sakatA hai / prathamataH, gaNataMtra ke isa dUsare yuga meM bahuta Age calakara, yAnI tIsarI-cauthI sadiyoM meM, saMbhavata: licchavi-gaNataMtra para rAjataMtra kA prabhAva Ane lagA thA, magara vaha bahata spaSTa nahIM hubhA thaa| yadi pUrA prabhAva par3a jAtA, to gupta sikkoM para 'licchavayaH' aMkita nahIM hotaa| dUsare, licchaviyoM ke nepAla cale jAne kA samaya cauthI sadI kA prArambha na hokara pAMcavIM-chaThI sadI hai, jaba ve apane rAjya se vaMcita ho, gupta-sAmrAjya ke antargata rahakara, apanI purAnI gaNataMtrAtmaka paramparA se acchI taraha kaTa cuke the

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468 Homage to Vaisali tathA vikSubdha ho nepAla cale gaye the| tIsare, himAlaya kI talahaTI kI parivartita paristhiti meM vaizAlI ke gaNataMtrIya licchavi rAjataMtrIya bana gye| vahA~ ve sadiyoM taka saphalatApUrvaka ttike| vaizAlI ke itihAsa kA yaha yuga, jisameM licchavi-gaNarAjya kA dUsarA kAla (125 I0pU0 se 319 IsavI) AtA hai, rAjanItika prabhutA-vistAra, Arthika samRddhi, dhArmika jAgaraNa aura kalAtmaka kriyAzIlatA ('ArTisTika aikTiviTI') kA yuga thA, jisameM licchavi-saMgha samasta bihAra meM sarvAdhika pradhAna rAjya thaa| apane vyApAra kI saMvRddhi ke lie licchaviyoM ne isa yuga meM paMcanadIsaMgama (Adhunika cecara grAmasamUha) nAmaka nadIpattana ('rivara porTa') kA vikAsa kiyA, jisa (nAma) kA ullekha (nadI evaM usake pAra base anya nagara sahita) tIsarI-cauthI sadI ke zvetAmbara AcArya saMghadAsagaNI kRta prAkRta kathAgrantha 'vasudevahiNDI' meM upalabdha hai| kathA hai ki kRSNa ke pitA vasudeva rAjagRha se bhramaNa karate hue (hIr3ate hA~r3ate hue : lokaprayoga) yahA~ pahuMce the| licchavi-gaNarAjya kI samApti ke 87 varSa bAda yahA~ Aye prasiddha cInI bauddha yAtrI phAhiyAna ne isa sthAna kA nAma the confiuence of the live rivers batAyA hai, jo paMcanadIsaMgama kA zAbdika anuvAda hai| prAcIna bhAratIya gaNarAjyoM meM vANijya-vyApAra para bahuta bala diyA jAtA thaa| abataka licchaviyoM kA apekSAkRta vistRta itihAsa ina chaha vyaktiyoM dvArA likhA gayA hai :-vimalAcaraNa lAhA, 'kSatriya klainsa ina buddhisTa iNDiyA' (kalakattA, 1922), 'TrAibsa ina. aiMzienTa iNDiyA' (pUnA, 1943), 'homeja Tu baizAlI' (vaizAlI, 1948) (tInoM meM lambe lekha hai); yogendra mizra, 'aina alI hisTrI oNv vaizAlI' (dillI, 1962); je. pI. zarmA, 'ripabliksa ina aiMzienTa iNDiyA sarkA 1500 bI0 sI0-500 bI0 sI0' (lAyDena, 1968); upendra mahArathI, 'vaizAlI ke licchavi' (paTanA, 1969); hitanArAyaNa jhA, 'da licchaviz2a' (vArANasI, 1970); zailendra zrIvAstava, 'licchaviyoM kA utthAna evaM patana (600 I0 pU0-781 IsavI), (nayI dillI, 1984) / nepAla ke licchavi rAjAoM ke abhilekhoM kA saMgraha dhanavajra vajAcArya dvArA 'licchavikAlakA abhilekha' (kAThamAMDU, 1973) nAmaka pustaka meM huA hai|

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vikAsonmukha vaizAlI nAgendra prasAda siMha san 1943 I. taka vaizAlI kA nAma logoM ko mAlUma na thaa| loga ise basAr3ha athavA baniyA-basAr3ha ke nAma se jAnate the| vidvAnoM athavA adhika par3he-likhe logoM ko isakI mahattA kA patA thA, kintu sAmAnya janatA isase pUrNatayA aparicita thii| usakI dRSTi meM azoka kA stambha 'bhImasenakI lAThI' bana gayA thA bhaura usake pazcima ke saTe-saTe sthita donoM stUpa 'bhImasena kA bhAra' yA 'bhImasena kA pallA' banakara raha gaye the| sArA ilAkA upekSita thA aura anya gAMvoM yA ilAkoM ke samAna vIrAna, nispaMda aura niSkriya thaa| san 1942 ke 'bhArata chor3o Andolana ke briTiza sAmrAjyavAdiyoM dvArA kucala diye jAne aura damanacakra ke cAlU rahane ke kAraNa sarvatra murdanI chAyI huI thii| isI paristhiti meM san 1944 I. ke uttarAdha meM zrI jagadIza candra mAthura, AI. sI0 esa0 (iNDiyana sivila sarvisa) ke sadasya ke rUpa meM, hAjIpura ke esa0 DI0 o0 (sabaDivijanala aphasara, avara anumaNDala-padAdhikArI) banakara Aye / ve vaizAlI ke gaurava se paricita the, kintu usa ilAke kI duravasthA dekha unheM ghora nirAzA huii| unhoMne isa saMbaMdha meM kucha karane kA nizcaya kiyA, jisakA pariNAma huA vArSika vaizAlI-mahotsava aura vaizAlI-saMgha nAmaka saMghaTana |-aage calakara mukhyatayA inhIM donoM saMsthAoM ke mAdhyama se vaizAlI kA vikAsa hone lgaa| vaizAlI ke vikAsa kI bhAvanA se prerita hokara zrI jagadIza candra mAthura ne 31 disambara 1944 ko hAjIpura ke sarasvatI sadana meM eka sArvajanika sabhA bulAyI aura isa viSaya para vicAra-vimarza kiyA gyaa| agalI baiThaka 4 pharavarI 1945 ko huI, jisameM vibhinna kAma bAMTe gye| 31 mArca aura 1 apraila 1945 ko vaizAlI ke bhagnAvazeSoM para rAjA vizAla ke gar3ha ke saTe pUrva, nIce vistRta khetoM meM, prathama vaizAlI-mahotsava manAyA gyaa| pahale dina vaizAlI-saMgha nAmaka eka saMsthA kI sthApanA bhI kI gyii| isa avasara para vidvAnoM ke vidvattApUrNa bhASaNoM ke atirikta pradarzanI, nATaka, khela-kUda, vAda-vivAda pratiyogitA, grAmotthAna, kavi-sammelana, hindI-sAhitya sammelana tathA pustakAlaya-sammelana bhI hue aura vaizAlI-saMbaMdhI eka hindI pustaka kA prakAzana kiyA gyaa| prathama vaizAlI-mahotsava meM nissandeha paravartI saMsthAoM, vikAsa tathA abhivyaktiyoM ke bIja vartamAna the| disambara 1945 meM zrI jagadIzacandra mAthura kA hAjIpura se sthAnAntaraNa ho gayA, kintu

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470 Homage to Vaisali 1955 taka aura punaH 1962-63 meM ve bihAra meM kAryarata rhe| ve jahAM bhI rahe, barAbara vaizAlI-saMbaMdhI vikAsa se jur3e rhe| 1973 taka (thAIlaiMDa jAne ke pahale taka) ve vaizAlIsaMgha ke pradhAna saciva (janarala sekreTarI) bane rahe / vaizAlI-mahotsava prativarSa vaizAlI ke dhvaMsAvazeSoM para manAyA jAne lgaa| - yaha mahotsava aba bhI hotA hai, jo vaizAlI kI divya vibhUti caubIsaveM tIrthakara bhagavAn mahAvIra ke janmadina (cata sudI 13) ko manAyA jAtA hai| prAta:kAla baunA pokhara (basAr3ha) ke jaina mandira para tIrthakara bhagavAn kI pUjA hotI hai| usake bAda basukuNDa sthita prAkRta vidyApITha meM usakI adhiSThAtrI pariSad (janarala kausila) kI vArSika sabhA hotI hai, jisakI adhyakSatA bihAra ke rAjyapAla karate haiN| phira unhIMkI adhyakSatA meM vidyApITha ke tattvAvadhAna meM pUrvaghoSita viSaya para vidvat-saMgoSThI hotI hai| aparAhna meM abhiSeka-puSkariNI (basAr3ha) se maMgalakalaza meM usakA pavitra jala lekara zobhAyAtrA prAraMbha hotI hai, jo paMDAla taka pahuMcatI hai| vahA~ maMgalakalaza sthApita hone ke bAda bhASaNoM aura manoraMjana kA kAryakrama calatA hai| pradarzanI evaM pratiyogitAoM meM saphalatApUrvaka bhAga lenevAloM ko agale dina puraskRta kiyA jAtA hai| TheTha dehAtI kSetra meM vividha prakAra ke logoM ke bIca vaizAlI-mahotsava kA prativarSa Ayojana nizcita rUpa meM eka saphalatA hai, jo navajAgaraNa kA pratIka hai| kintu isake atirikta bhI vaizAlI-saMgha kI kaI upalabdhiyA~ haiM : "purAtattva-saMbaMdhI khudAiyoM kA silasilA punaH cAlU huA; eka sthAnIya purAtattva saMgrahAlaya kI sthApanA huI (jo bhArata meM pahalA grAmINa saMgrahAlaya thA); jaina samudAya dvArA vaizAlI ke bhagavAn mahAvIra kA janmasthAna hone kI mAnyatA prApta kI gayI; prAkRta aura jaina saMskRti ke adhyayana ke lie eka pratiSThAna sthApita kiyA gayA; sthAnIya janatA ke lie vidyAlayoM ityAdi kI sthApanA huI; aneka anusaMdhAnapUrNa aura lokapriya prakAzana prastuta kiye gaye; lokagItoM tathA lokasaMskRti kI anya abhivyaMjanAoM ko protsAhana diyA gayA; tIrthayAtriyoM tathA anya AgaMtukoM ke lie suvidhAoM kA Ayojana huA; tathA sthAnIya kRSakoM evaM zilpiyoM ityAdi ke Arthika vikAsa ke lie vividha kAryakrama calAye gye|" sthala-saMkoca ke kAraNa hama saMkSipta rUpa meM hI inapara prakAza ddaaleNge| utkhanana ke lie prArthita hone para jaba bhArata sarakAra ke purAtattva vibhAga ne apanI Arthika kaThinAI jatalAyI, taba vaizAlI-saMgha ne bihAra, kalakattA, bambaI Adi kSetroM se dAna prApta karake sAta hajAra rupaye kI rakama prastuta kara dI aura taba purAtattva vibhAga ke variSTha adhikArI aura vidvAn zrIyuta kRSNadeva ne 1950 meM niyojita rUpa se utkhanana kiyaa| isa utkhanana kA byorevAra varNana vaizAlI-saMgha prakAzita kara cukA hai| bihAra 1. jagadIzacandra mAthura aura yogendra mizra (sampAdaka), 'vaizAlI-digdarzana', - vaizAlI saMgha, 1981, pRSTha 88 /

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vikAsonmukha vaizAlI 471 sarakAra ke kAzI prasAda jAyasavAla anusaMdhAna pratiSThAna ne 1958-62 meM vaizAlI kSetra meM khudAI karAyI, jisakA zubhArambha DAkTara e. esa. altekara ne kiyA aura abhiSekapuSkariNI ke pAsa hI miTTI ke eka stUpa kA anAvaraNa kara bhagavAn buddha ke zarIrAvazeSa kI maMjUSA DhUMr3ha nikaalii| isa bAra kI cAra-sAr3hecAra varSoM kI khudAI bahuta vistRta yI, jisakA pUrA vivaraNa Age calakara bihAra sarakAra ne eka bar3I pustaka ke rUpa meM nikAlA / hAla meM bhArata sarakAra ke purAtattva-vibhAga (nayI dillI) ne bhI kolhuA meM khudAI karAyI hai jisake phalasvarUpa Upara par3I miTTI kI paratoM ko haTAkara azoka-stambha aura AsapAsa ke stUpoM kA mUla rUpa prakaTa huA hai| ina khudAiyoM ke phalasvarUpa vaizAlI kA pUrA itihAsa sAmane A gayA hai| 28 janavarI 1945 ko pAMca vyaktiyoM kA prathama vaizAlI-mahotsava kA mUla Ayojaka dala (zrI mAthura sahita) jaba yahAM pahuMcA thA, taba azoka-staMbha eka ThAkuravAr3I ke bhItara AMgana meM khar3A thA aura apanI mukti kI pratIkSA kara rahA thaa| azoka-stambha ke cAroM ora anadhikRta rUpa se khar3e ina makAnoM ko varSoM pUrva haTA diyA gayA hai| vaizAlI meM purAtAttvika saMgraha kA prayala logoM dvArA chiTaphuTa rUpa se kiyA gayA thA, kintu koI ullekhanIya saphalatA nahIM mila pAyI thii| vaizAlI-saMgha ne isa ora dhyAna diyaa| jaba cakarAmadAsa gA~va aura vaizAlI ke nivAsiyoM ne abhiSeka-puSkariNI ke samIpa kucha jamIna dAna ke rUpa meM vaizAlI-saMgha ko dI, taba vahA~ saMgha ne bihAra sarakAra se anudAna prApta kara eka bhavana kA nirmANa krvaayaa| isI bhavana meM logoM ke vyaktigata saMgrahoM ke purAvazeSa jamA kara diye gaye aura vaizAlI-saMgha ne isakI pUrI vyavasthA karane kA dAyitva svIkAra kiyaa| gambhIra prayatnoM ke phalasvarUpa bhArata sarakAra ne vaizAlI meM eka purAtattva saMgrahAlaya banavAnA svIkAra kiyaa| etadartha vaizAlI-saMgha ne sthAnIya janatA se Avazyaka jamIna prApta kara bhArata sarakAra ko sthAnAntarita kara dii| yaha saMgrahAlayabhavana abhiSeka-puSkariNI ke uttarI bhiNDe para sthita hai aura bhArata sarakAra dvArA pUrNatayA saMcAlita hai| jaina samudAya dvArA vaizAlI ke saTe kSatriyakuNDapura (vartamAna basukuNDa) ke bhagavAn mahAvIra ke janmasthAna hone kI mAnyatA prApta karanA vaizAlI-saMgha kI eka apUrva saphalatA hai / isane prArambha se hI aneka prakAzanoM, lekhoM Adi dvArA jaina matAvalambiyoM ko bhagavAn mahAvIra ko aitihAsika janmasthalI kI ora jAgarUka karane kI koziza kii| vidvAnoM, muniyoM aura sAmAjika netAoM se dillI, paTanA, pAvApurI aura anya sthAnoM para samparka sthApita kiyA gyaa| prayatnoM ko saphalatA milii| 1948 meM mahotsava ke avasara para pahalI bAra jaina tIrthayAtrI vaizAlI pdhaare| jaina tIrthaGkara kI atyanta prAcIna mUtti ko baunA pokhara para eka navanirmita mandira meM pratiSThita kara unakI jainoM dvArA pUjA hone lgii| vaizAlI-kuNDapura tIrthasamiti kA nirmANa kiyA gyaa| tabase barAbara isa sthAna

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472 Homage to Vaisa para hara varSa bhagavAna mahAvIra ke janmadivasa para jaina samudAya dhArmika anuSThAna karatA A rahA hai| isane basAr3ha meM mukhya sar3aka aura 'basa-sTaiNDa' ke samIpa eka jaina-vihAra (jaina dharmazAlA) kA nirmANa bhI karavAyA hai, jo dumaMjilA hai| 1950 ke purAtAttvika utkhanana ke lie dhana ekatra karane meM jaina mahAnubhAvoM se vizeSa sahAyatA milI thii| vaizAlI prAkRta vidyApITha ke nirmANa meM bhI jaina samAja ne udAratA evaM sahRdayatA kA paricaya diyA hai| jaina samAja ke lagabhaga sabhI samudAyoM ne aba vaizAlI ke mahAvIra-janmabhUmi hone ke aitihAsika tathya ko mAna liyA hai| vaizAlI kSetra meM basukuNDa nAmaka prAma meM vahAM ke nivAsiyoM ne do ekar3a jamIna isa uddezya se sthAnAntarita kara dI hai ki vahA~ para bhagavAn mahAvIra kA smAraka banAyA jAe / yaha vahI sthalI hai, jise paramparA se vahAM ke nivAsI pavitra mAnate rahe haiM aura jahAM kabhI hala jotA nahIM gyaa| isa sthAna para 23 apraila 1956 ko bhArata ke rASTrapati DA. rAjendra prasAda ke hAthoM mahAvIra-smAraka kI nIMva DAlI gyii| isa jagaha smAraka ke lie yojanA taiyAra kI jA rahI hai| san 1952 meM vaizAlI-saMgha ne mahAvIra kI janmabhUmi vaizAlI meM prAkRta aura jaina saMskRti ke vizeSa adhyayana ke lie eka pratiSThAna sthApita karane kI yojanA banAyI aura use mudrita rUpa meM jaina samAja evaM bihAra sarakAra ke sAmane rkhaa| kaI sthAnoM para vArtAoM aura vicAra-vinimaya ke uparAnta antataH jaina samAja ke saMskRtipremI tathA. loka-prasiddha zreSThI zrI zAntiprasAda jaina ne apane samAja kI ora se chaha lAkha rupaye kA bhavana pratiSThAna ke lie taiyAra karA dene kI ghoSaNA kI bazarte ki bihAra sarakAra vidyApITha ke calAne kA bhAra apane Upara le le| bihAra sarakAra ne yaha bhAra svIkAra kara liyaa| disambara 1955 se vidyApITha mujaphpharapura meM kirAye ke makAna meM calane lgaa| makAna taiyAra hone para mArca 1965 meM vidyApITha mujaphpharapura se vaizAlI meM apane naye bhavana meM sthApita ho gyaa| saMsthAna ke pustakAlaya meM jaina sAhitya kA acchA saMgraha hai| yahA~ ema0 e0 kI par3hAI hotI hai tathA pI-eca0 DI0 aura DI0 liT0 upAdhiyoM ke lie anusandhAna kiyA jAtA hai / saMsthAna ne aneka anusandhAna-granthoM kA prakAzana kiyA hai / san 1963 se saMsthAna prAyaH prati varSa mahAvIra jayantI ke avasara para vidvadgoSThI kA Ayojana karatA rahA hai / vaizAlI kSetra meM pahale zikSA kA abhAva thaa| navajAgaraNa kA prArambha hone para isa kSetra meM kaI taraha ke vidyAlayoM kI sthApanA huii| basAr3ha meM eka uccastarIya vidyAlaya sthApita kiyA gayA, jisakA nAma mahAvIra tIrthaGkara hAI skUla rakhA gyaa| hAI skUla ke lie saMgha ne sthAnIya janatA se cAra ekar3a jamIna prApta kI, jise hAI skUla kI samiti ko bhavana nirmANa ke lie saupa diyA gyaa| kaI zizuzAlAeM, bAlapAThazAlAeM, mahilA samAja zikSA kendra, zilpa kalA kendra, pustakAlaya aura vijJAna-mandira sthApita hue| aneka varSoM taka turkI-vaizAlI saghana zikSA vikAsa yojanA ne bhI isa kSetra meM zikSA aura jJAna ke prasAra meM yatheSTa yogadAna kiyaa| eka samaya kI udAsa vaizAlI meM aba vaizAlI-saMgha evaM vaizAlI kSetra ke utsAhI logoM ke prayAsoM ke phalasvarUpa jJAna kA prakAza tejI se phailane lgaa|

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vikAsonmukha vaizAlI 473 vaizAlI-Andolana kA prArambha se hI supAThya sAmagrI ko vidvAnoM tathA sAdhAraNa pAThakoM ke samakSa prastuta karane kA uddezya rhaa| sarvaprathama usane prathama vaizAlI-mahotsava ke avasara para 'vaizAlI' nAmaka eka lekha-saMgraha nikaalaa| 1948 meM 'vaizAlI-abhinandana-grantha' (Homage to Vatsalt) kA prakAzana kiyA gayA, jisakI vidvanmaNDalI tathA prakAzana-jagat meM bar3I prazaMsA huii| isameM hindI aura aMgrejI meM uccakoTi ke vidvAnoM ke vaizAlI sambandhI maulika lekha the tathA vaizAlI para prakAza DAlanevAlI anya sAmagrI bhI sammilita thii| saMgha ne 1950 meM apane dvArA karAyI gayI vaizAlI kI khudAI kA vivaraNa aMgrejI meM prakAzita kiyA aura hindI meM 'purAtattva kI dRSTi meM vaizAlI' nAmaka eka dUsarI pustaka bhI nikaalii| aMgrejI meM vaizAlI saMgrahAlaya kA kramabaddha prAmANika kaiTelaga vaizAlI kA saMkSipta itihAsa sahita pustaka rUpa meM prakAzita kiyA gyaa| hindI meM bhI janasAdhAraNa ko dRSTi meM rakhakara 'vaizAlI patha-pradazikA' nAma se eka gAiDa nikAlA gyaa| vaizAlI mahotsavoM ke avasara para diye gaye bhASaNa bhI bahudhA alaga-alaga pustikAoM ke rUpa meM prakAzita hote rahe haiM / saMgha ne 'mahAvIra-vANI, buddha-vANI' nAmaka pholDara bhI nikAlA hai| vaizAlI meM yAtriyoM ke lie pikcara posTa kArDa kA eka seTa bhI prakAzita kiyA gayA hai, jisameM vaizAlI ke mukhya smArakoM aura dhvaMsAvazeSoM ke citra haiN| kaI varSa pUrva zrI jagadIza candra mAthura dvArA likhita 28 pRSThoM kA eka abhineya rUpaka bhI saMgha dvArA prakAzita kiyA gayA hai| hAla meM isane 'vaizAlI-digdarzana' nAmaka pustaka nikAlI hai| vaizAlI-Andolana kI preraNA ke phalasvarUpa anya vyaktiyoM tathA saMsthAoM dvArA bhI isa viSaya para sAhitya prakAzita kiyA jAne lagA tathA vizvavidyAlayoM meM zodha-prabandha bhI prastuta kiye jAne lge| vaizAlI-saMgha ne prArambha se hI loka-gItoM tathA loka-saMskRti kI anya abhivyaMjanAoM ko protsAhana diyA, jisase loka-saMskRti kA saMrakSaNa aura unnayana ho / isalie lokotsava-mAlA nAma se eka aise kAryakrama kI yojanA banAyI gayI, jisake antargata vaizAlI kSetra ke loka-gAyakoM ko samaya-samaya para apanI kalA prastuta karane aura pratiyogitAoM meM hissA lene kA avasara milatA rhe| sthAnIya loka-gIta-maNDaliyoM meM pramukha rahI hai machuoM kI maNDalI jisake gAyana kI prazaMsA saba koI karate haiN| san 1944 taka vaizAlI kSetra atyanta upekSita ilAkA thA, jahA~ na to yAtAyAta ke sAdhana the, na AgantukoM ke lie Thaharane kA sthAna, na bijalI aura na anya suvidhAe~ / vaizAlI-saMgha ne sarakArI adhikAriyoM kA isa ora dhyAna dilAyA aura barAbara ina suvidhAoM ke lie Avedana-patra bhejatA rhaa| ina prayAsoM ke phalasvarUpa vaMzAlI kSetra kI paristhiti aba bahuta badala-sI gayI hai| hAjIpura aura mujaphpharapura donoM se vaizAlI taka pakkI sar3akeM jAtI haiM aura 80 gA~voM ke kSetra meM jagaha-jagaha pramukha sthAnoM ko jor3anevAlI sar3akeM bhI banA dI gayI haiM / san 1956 meM vaizAlI meM bijalI bhI A gyii| - vaizAlI ke tatkAlIna jamIndAra dIvAna bahAdura badarI nArAyaNa siMha ne vaizAlI-saMgha ke nAma paune sAta kaTThA jamIna hastAntarita kara dI thii| isapara baMzAlI-saMgha ne bihAra 60

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474 Homage to Vaisali sarakAra se anudAna lekara eka AvAsagRha (resTa hAusa) bnvaayaa| bAda meM 1956 meM tirahuta ke tatkAlIna Ayukta (kamiznara) zrIyuta zrIdhara vAsudeva sohanI ke prayatna se kharaunA pokhara ke uttarI taTa para eka atyanta sundara aura suvyavasthita loka nirmANa vibhAga nirIkSaNa bhavana (pI0 DablyU. DI0 insapekzana baMgalA) kA nirmANa huaa| isa baMgale kA sthApatya aura upaskara (pharnicara) kalAtmaka zailI kA hai, jisake lie zrI upendra mahArathI ne rUpAMkana (DijAina) taiyAra kiyA thaa| bihAra sarakAra ke paryaTana vibhAga ne 1960 meM vaizAlI meM eka paryaTaka sUcanA kendra kI sthApanA kI, jisake lie vaizAlI-saMgha ne vahA~ ke grAmavAsiyoM se prApta 39 Disamila jamIna bihAra sarakAra ke nAma hastAntarita kara dii| phira saMgha ke prayatnoM se hI mujaphpharapura se vaizAlI taka basa-sevA kI vyavasthA bhI ho gyii| bihAra sarakAra ke vana-vibhAga kI sahAyatA se vaizAlI kSetra ke kucha puSkaroM ke kinAre phUla tathA phala ke vRkSoM kA ropaNa bhI kiyA gyaa| saMgha ne prArambha meM eka homiyopaithika DispeMsarI kI vyavasthA kI thii| jaba bihAra meM sAmudAyika vikAsa yojanA ke antargata blA~ka kendra sthApita kiye gaye, taba vaizAlI ko eka pRthaka blAMka banAyA gayA aura kendra bhii| isa prakAra vaizAlI-saMgha tIrthayAtriyoM, paryaTakoM tathA anya AgantakoM ke liI savidhAyoM kA koM tathA anya AgantukoM ke lie suvidhAoM kA Ayojana karane meM prArambha se hI saceSTa rahA hai| vaizAlI-saMgha ne sthAnIya kRSakoM tathA zilpiyoM ke Arthika vikAsa ke lie vividha kAryakrama claaye| kaI varSoM taka bAMsa ke zilpa ke sIkhane kA eka kendra calA aura isake antargata aneka sthAnIya zilpiyoM ko kalAtmaka prazikSaNa diyA gyaa| san 1964 se 1973 taka zrI jagadIza candra mAthura bhArata sarakAra ke kRSi vibhAga meM the| usa samaya -unhoMne vaizAlI kSetra ke kRSi paidAvAra ke vizeSa vikAsa kA prayatna kiyaa| etadartha vaizAlIsaMgha ko akhila bhAratIya phrIDama phraoNma haMgara kampena se kucha sahAyatA bhI dilAyI gyii| isa saMsthA se do riga (utkhanana kI mazIna) diye gye| aneka nijI nalakUpa bhI khudAye gye| isa gaira-sarakArI yojanA meM bihAra sarakAra se bhI sahAyatA milii| jApAna se Aye cAra yuvaka vizeSajJoM ne vaizAlI meM do varSoM taka rahakara ina kRSaka daloM tathA anya sthAnIya kRSakoM ko navIna kRSi-paddhatiyoM ko apanAne meM sahAyatA dI / Age calakara vaizAlI meM phrIDama phrAMma haMgara kaimpena oNva inDiyA nAmaka saMsthA ne apane kharca para saMgha ko eka.anubhavI kAryakartA zrIyuta kRSNadeva dIvAna diyA, jo 1971 se kRSi vikAsArtha kisAnoM ke saMgaThana ke kAma meM juTa gye| isa kisAna-saMgaThana kA nAma hai vaizAlI eriyA smola phArmarsa esosiyezana, jisakA saMkSipta rUpa hotA hai vAsphA (VASFA) / kRSi vikAsa ke kSetra meM isa saMsthA dvArA prazaMsanIya kArya ho rahA hai / - vaizAlI-saMgha kI upalabdhiyoM se preraNA prApta kara isa kSetra meM kaI saMsthAoM kA janma huA, jinameM pramukha hai 1956 meM sthApita vaizAlI buddha jayantI samAroha samiti / isakI ora se 24 maI 1956 ko bar3e utsAha se buddha jayantI manAyI gayI tathA kSetra kI bhalAI ke lie hara pahalU para vicAra-vimarza hone lgaa| kAlAntara meM yahI saMsthA vaizAlI vikAsa pariSad ke rUpa meM pariNata ho gyii| kaI kSetroM meM isa saMsthA ne ullekhanIya kArya

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vikAsonmukha vaizAlI 475 kiyA hai| isane saMgha ke vaizAlI ko bhArata ke paryaTana mAnacitra para lAne ke prayatna ko yathAzakti Age bar3hAyA hai| sarakArI sahAyatA lekara vaizAlI kSetra meM kaI sthAnoM para toraNa dvAroM kA nirmANa huA hai aura kharaunA pokhara para bhArata sarakAra ke saMgrahAlaya bhavana ke ThIka pIche (uttara) yuvA chAtrAvAsa (yUtha hosTala) banavAyA gayA hai| isa pariSad ne ilAke meM sar3aka nirmANa, vidyut ApUrti, siMcAI-vyavasthA Adi ke sambandha meM bhI abhiruci lI hai| mahAvIra smAraka yojanA ko Age bar3hAne ke lie bhI yaha saceSTa hai| jApAna bauddha saMgha ke adhyakSa mahAn santa mahAmAnya zrI nicidAtsu phujII gurujI (ja0 6 agasta 1885, mR0 9 janavarI 1985) se samparka kara unheM vaizAlI meM vizvazAnti stUpa ke nirmANa ke lie rAjI karAne kA isakA prayatna saphala rhaa| bihAra sarakAra ne gurujI kI zartoM ko svIkAra kara kaI lAkha rUpaye kharca karake, abhiSekapuSkariNI ke dakSiNI kinAre para Avazyaka bhUmi prApta kI aura use gurUjI ke havAle kiyaa| isa kAma meM bihAra ke rAjyapAla DA0 akhalAka-ur rahamAna kidavAI, bihAra sarakAra ke paryaTana vibhAga ke nidezaka DA0 zatrughna prasAda ThAkura aura dhaizAlI ke jilAdhikArI evaM samAhartA zrI mukhtiyAra siMha se apUrva sahAyatA milii| kharaunA pokhara para vaizAlI-Andolana ke pahale kisI sar3aka kA nAmonizAna nahIM thaa| saMgha ke prayatnoM se pahale uttara aura bAda meM pUrva kI aura sar3akeM bana gayI thIM, kintu dakSiNa aura pazcima ora vizAla bhiNDe sira uThAye khar3e the aura udhara kI jamIna ubar3a-khAbar3a thii| vizva zAnti stUpa nirmANa yojanA ne eka asaMbhava kAma saMbhava kara diyA aura jilAdhikArI kI mustaidI tathA grAmavAsiyoM ke sahayoga ke kAraNa dakSiNa aura pazcima meM bhI zAMnti stUpa ke zilAnyAsa ke pahale hI, usa avasara para juTanevAlI vizAla bhIr3a kA svAgata karane ke lie, sar3akeM taiyAra ho gayIM tathA dakSiNI sar3aka ke dakSiNa, sarakAra dvArA arjita bhUmi kI bharAI bhI sampanna ho gyii| 20 aktUbara 1983 ko vahAM bihAra ke mahAmahima rAjyapAla dvArA vaizAlI ke vizva zAnti stUpa kA zilAnyAsa kiyA gyaa| isa avasara para zrI phujII gurujI ne adhika umra ke bAvajUda svayaM bhI padhArane kA kaSTa kiyA thA, jinakA vizAla bhIr3a dvArA vahA~ svAgata kiyA gyaa| abhiSekapuSkariNI para cAroM ora se bRkSa lagAye jAne kI yojanA bhI hai, jisakA prArambha isa avasara para kara diyA gayA aura mahAmahima rAjyapAla ne pahalA vRkSa lagAkara usameM pAnI pttaayaa| vaizAlI vikAsonmukha hai aura sabase isa kArya ke lie sahayoga evaM sahAyatA kI apekSA rakhatI hai| AzA hai, 1982 se cAlU gaMgApula (mahAtmA gA~dhI setu) se isa kArya meM aura bhI tejI aaegii|

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DI VAISHALI PRAKRIT JAIN RESEARCH INSTITUTE : IDEALS AND ACHIEVEMENTS YUGAL KISHORE MISHRA M. A. (Philosophy, Sanskrit, Prakrit & Jainology), B, L. Incubation The idea of a Research Institute for Vaishali was first mooted in 1952 at the 8th Vaishali Festival held on April 7, 1952. One of the resolutions passed at the festival recommended to the Jain community and the Government of Bihar to start the Vaishali Prakrit Jain Institute at Vaisbali, and, set up a sub-committee consisting of Dr. A. S: Altekar, Shri J. C. Mathur, Prof. Yogendra Mishra, Dr. Nathmal Tatia, Shri Lalapji Jain, Shri Nemi Chandra Shastri, Prof. Dalsukhbhai Malvaniya and Shri Jagannath Prasad Sah for the purpose. The Education Minister to the Government of Bibar, Shri Badri Nath Verma, especially supported this idea at the festival at which the Chief Guest was Shri K. M. Munshi, Food Minister to the Government of India. In due course of time, the subcommittee submitted an exhaustive and detailed schemel in printed form for setting up the proposed institute to the Government of Bibar. Two separate appeals were also issued on behalf of Dr. Srikrishna Sinha (Chief Minister of Bihar and President of the Vaisali Sangha) and Sri R. R. Diwakar Governor of Bihar) pleading for the sponsoring of the project of an Institute of Post-graduate Studies and Research in Prakrit and Jaipology at Vaishali and inviting the culturally-minded persons, 1. 2. A Scheme for the Vaisali Institute of Post-graduate Studies and Research in Prakrit and Jainology, Vaisali Sangha, 1952, hereinafter cited as 'the Vaigali Sangha brochure of 1952.' The one-page Appeal from Dr. Sri Krishna Simba, the Chief Minister of Bibar' and the two-page Appeal from Sri R.R. Diwakar, the Governor of Biba:' were distributed along with the Vaisali Sangha brochure of 1952 cited earlier.

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Vaishali Prakrit Jain Research Institute 477 particularly the generous Jain community at large, to lend their support and cooperation by making handsome donations to pusb through the proposed scheme. The response to these appeals was encouraging and the Government of Bibar was pleased to approve of the proposal for the establishment of the Vaishali Institute on May 18, 1953. The conception of an institute for Prakrit Studies all the more gained ground as two centres of traditional learning, namely, a centre of Post-graduate Studies and Research in Pali and Buddhism and a centre of Postgraduate Studies and Research in Sanskrit and Brahmanism, had already been established at Nalanda and Darbhanga respectively by the Government of Bihar. Preparations According to the charter of sanction of the Government of Bihar, the Institute was initially characterized as an Oriental centre of Postgraduate Studies and Research in the field of Prakrit and Jainology to be located at Vaishali, the seat of the ancient Republic of the Lichchhavis and also a place from which Lord Mahavira and Lord Buddha disseminated to the world the message of non-violence and peace. Sri R. R. Diwakar, the Governor of Bihar during 1952-1957, recalling the resounding message of "Ahimsa Paramo Dharmah', that went forth from Vaishali some twentyfive centuries ago, considered Ahimsa 'not only as a religious tenet but as the basic approach and attitude of man towards man as a great principle in the social organisation of humanity.'1 Hence he suggested that as research on it was of immediate importance. Abimsa should form one of the salient features of this lostitute. As such, the Institute was suitably christened Research Institute of Prakrit, Jainology and Ahimsa.' Shri Shanti Prasad Jain, the leading industrialist and philanthropist of Bihar and a prominent figure in the Jain community, volunteered to make a generous donation of Rupees six lacs and twentyfive thousand for the initial establishment. The poor but overwhelmed members of the public of the Vaishali area unhesitatingly offered to donate thirteen acres of laod for its campus. The Government of Bihar in the Education Department undertook to run the Institute and meet the recurring ex. penditure. A suitable permanent site for the Instituto was selected at Vaishali, known at present a$ Basukund and identified as Kundagrama or 1. 'Appeal from Sri R. R. Diwakar, the Governor of Bibar,' p. 2.

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478 Homage to Vaisali. Kundapura, the birthplace of Lord Mahavira, the twentyfourth and the last Tirthankara of Jainism. Establishment The first practical step to translate the scheme into action was taken by the Government of Bihar in the form of their resolution dated November 25, 1955 followed by the appointment of Dr. Hira Lal Jain, Head of the Department of Sanskrit and Allied Studies, Nagpur University and an emiment scholar of Prakrit and Apabbramsa studies, as the Founder-Director of the Institute. Dr. Jain joined the Institute at Muzaffarpur on December 1, 1955. The effective functioning of the Institute, however, began from July 1956 in a rented house at Muzaffarpur. Matters progressed quickly. Certain formalities with the Bibar University were completed and the Bihar University granted recognition to the Institute as a centre of postgraduate studies and research in the subject of Prakrit and Jainology. A constitution was also promulgated for the administration of the Institute and in accordance with it, several bodies were formed to regulate, control and advise for the proper functioning and development of the Institute. Administration The constitution for the governance of the Institute provides for three chief bodies, viz., the General Council, the Executive Committee, and the Publication Committee. The first two bodies are constituted by the Government of Bihar in the Education Department according to the rules laid down in the constitution for specified periods from time to time. The Publication Committee is constituted by the General Council itself. The Governor of Bihar is the ex-officio Adbishtbata and the Education Minister of Bibar is the ex officio Adhyaksha of the General Council. The Executive Committee and the Publication Committee are headed by the Commissioner of Tirhut Division as ex-officio Chairman. The General Council is the supreme Governing Body of the Institute. It takes policy decisions regarding the development of the Institute and recommends to the Government for the implementation of various programmes and schemes formulated from time to time. The Executive Committee looks into the day-to-day administration of the Institute and exercises control over its routine matters. The Publication Committee deals with matters of detail pertaining to the publication programmes

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479 Vaishali Prakrit Jain Research Institute of the Institute. The proposals mooted by these Committees are consi- ) dered by the General Council before recommendation to the Government for final consideration and decision. The Institute is proud of having an eminent scholar like Dr. Hira Lal Jain as its Founder-Director. He held this august office from December 1, 1955 to July 24, 1961. His worthy successors, viz., Dr. Nathmal Tatia (holding the office from July 25, 1961 to January 13, 1973), Dr. Gulab Chandra Chaudhury (from January 14, 1973 to May 4, 1974) and Dr. Nagendra Prasad (from May 5, 1974 to January 18, 1982) equally distinguished themselves in contributing to the development of the Instituto as one of the finest centres of research and training. Dr. Ram Prakash Poddar acted as the Director of the Institute from January 19, 1982 to April 12, 1984 and gave an impetus to the activities, particularly academic, of the Institute. From April 13, 1984, Dr. Deva Narayan Sharma, as the Acting Director, assumed the heavy responsibility of nourishing the Institute in its best traditions. Objectives Prakrit and Jainology bad drawn the attention of the Orientalists, and much valuable work had been done by a number of eminent scholars like Jacobi, Buhler, Pischel, Schubriog, Woolner, Charpentier, Winternitz, Gueriaet, Hoernle, Thomas, Glasenapp, Jules Blick and Alsdorf in the West and V. R. Gandhi, C. L. Jaini, P. C. Nabar, Pandit Sukhlalji Sanghavi, Bechardas, Muni Sagaraganda, Muni Jinavijaya, Muni Punyavijaya, K. C. Bhattacharya, Satkari Mookerjee, P. L. Vaidya, Hira Lal Jain, A. N. Upadhye, S, M. Katre and M. A. Mehendale in the East, before the establishment of this Institute. A number of text-publishing series and bodies like the Agamodaya Samiti Series (Surat), Jaina Atmananda Sabha Series (Bhavanagar), Jaina-dharma-prasaraka Sabha Series (Bhavanagar), Mapekchand Digambara Jain Granthamala (Bombay), Raichand Jain Sastramala (Bombay), Jain Cultural Research Society (Banaras), Bharatiya Joanapitha (Banaras) and Sacred Books of the Jainas (Arrah) had published a number of valuable original texts and studies on Prakrit and Jainology.1 But despite these individual efforts of isolated scholars and private institutions, it bad not been possible to popularise the subject and attract adequate number of serious and better-equipped scholars for intensive research work and advanced studies in its manifold branches. Hence it was that the Vaishali Institute was established by the Governm:nt. 1. See the Vaikali Sangha brochure of 1952, pp. 2-3 for this list.

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480 Homage to Vaisali of Bihar to provide adequate facilities for higher studies and original researches to scholars willing to specialise in different branches of Prakrit and Jaipology and to equip them at the same time with the scientific technique of modern research. Thus the objective of this Institute remained to make it a centre of higher study and research in (i) Prakrit languages and literature, (ii) Jaipology in all its branches, viz., philosophy, religion, history, epigraphy, palaeography, art and architecture, and (iii) The principle and technique of Abjmsa and its practice both by the individual and society. With a view to promoting these objectives, the following specific functions, among others, were considered vital for the Institute : .. (a) To admit graduates with sound knowledge of Sanskrit and Prakrit for higher studies and prepare them for M. A., Ph. D. and D. Litt. degrees of the Bihar University, (b) To carry on institutional research, (c) To prepare, edit and publish critical editions and translations of the hitherto unpublisbed Prakrit and Jain literature and to publish the researches done by the members of the Institute, (d) To build up and equip an up-to-date library of printed books, manuscripts, journals and periodicals for study and reference, (e) To disseminate the popular aspect of Prakrit and Jain learning among the common people by holding meetings, conferences and discourses by inviting eminent scholars, monks etc. (f) To organise tours and trips to promote the cause of Prakrit and Jain learning. Building Although the foundation stone of the Institute building was laid at Basukund by the first President of the Indian Republic, Dr. Rajendra Prasad, on April 23, 1956, the building could be made ready seven years later by 1963. The building began to be used as the venue of the annual scholars' seminar from 1963 onwards. But the Institute shifted from Muzaffarpur to its permanent site at Basukund with effect from March 1, 1965 where it has been functioning since then. The Institute building is double-storeyed and provides accommodation for offices, classes,

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Vaishali Prakrit Jain Research Institute 481 library, research scholars' study, general meetings and councils, and visiting scholars. Library The Institute has a well-equipped library of about twelve thousand rare books and journals on various Indological subjects in general and Prakrit and Jaipology in particular. Besides, a collection of eight hundred select books has been donated by Shrimati Hira Kumari of Calcutta which has enriched the reference section of the library. This library has earned a good reputation, and research scholars concerned with Prakrit, Jainology and Ancient Indian History visit it for their research purposes. Hostel There is a small hostel for students carrying on study and research at the Institute; but the accommodation being very scanty, there has been a long-felt need of a spacious and big hostel. Shri Jagannath Kaushal, the Governor of Bibar during 1976-1979, was good enough to take interest in the expansion of the bostel facilities, and by bis kind efforts a grant of Rupees two lacs and fifty thousand was obtained as assistance from the Central Government for the construction of a new hostel. The condition of the grant was that it would he matched by the Goverment of Bihar. The present Governor of Bihar, Dr. A. R. Kidwai, desired some improvements in the lay-out plan of the proposed hostel. Accordingly, an ambitious plan for the hostel was prepared by the Public Works Department (Buildings), Muzaffarpur, and was submitted with the estimate to the Education Department of the Government of Bihar for administrative approval. Dr. A.R. Kidwai, the Governor of Bihar, laid the foundation stone of the proposed 'International Students' Hostel on April 23, 1983. Teaching The Institute rups post-graduate classes in Prakrit and Jaipology. Teaching is of two years' duration and the Institute preparos students for the M. A. degree of the Bihar University, Muzaffarpur. The courses of study in the subject provide for eight papers, each of one hundred marks. Of them, four are compulsory papers and the remaining four optional group papers. In the determipation of group subjects, Shri M. A. Ayyangar, the Governor of Bihar during 1962-1967, had suggested 61

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482 Homage to Vaisali that in order to widen the scope of the Institute, subjects like Logic, Comparative Religion, Linguistics etc. should be incorporated in its curriculum. Accordingly, the subject as taught here offers five specialized groups, viz., Literature, Philosophy, Epistemology & Logic, Ancient Indian History & Epigraphy and Comparative Religion & Philosophy for the teaching of which specialized teachers in the said disciplines are available at the Institute. * The Institute also provides for teaching of English of the B. A. Pass standard as a part of the three-year M. A. course for Oriental students and students coming from South-East Asian countries. Dr. Zakir Hussain, the Governor of Bihar during 1957-1962, had pointedly laid stress upon the need of introducing improved and effective method of teaching English, because such knowledge was an essential tool in higher study and research. Teaching imparted at the Institute is based upon personal contact between the teachers and the taught, and greater emphasis is laid upon the tutorial and the seminar system than upon formal lectures. Holding of monthly seminars on varying aspects of Prakrit & Jainology forms a regular feature of the academic activities of this Institute. Education at the Institute is free. Besides, some meritorious stadents are offered assistance in terms of monthly scholarships purely on merit basis. The late Shrimati Hira Kumari of Calcutta donated Rupees six thousand with the proviso that the interest accruing therefrom should be utilized for student welfare. The Institute has had the privilege of utilizing the great services of distinguished teachers like Dr. Satkari Mookerjee, Dr. Jagadish Chandra Jain and Professor Anant Lal Thakur. Dr. Chhaganlal Shastri, Dr. Vimal Prakash Jain, Dr. Nand Kishore Prasad, Dr. Shriranjan Surideva and Dr. Om Prakash Sharan served on the teaching staff of the Institute in the past with full dedication to teaching and research. Research In order to draw talents to the field of research at the Institute, candidates having high second class Master's degree in Prakrit and Jainology or even in any of the allied subjects like Sanskrit, Pali, Philosophy, Ancient History and Modern Languages and having an aptitude for research are allowed admission. Some resarch scholars are 1. Vide Courses of Study for M. A. Examinations in Prakrit and Jainology of 1983, Bibar University, Muzaffarpur.

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483 Vaishali Prakrit Jain Research Institute also awarded scholarships purely on merit basis for carrying their research work. While the research scholars and members of the teaching staff of the Institute carry on research work individually in their specialized fields of study, the Institute as such has from time to time short and longterm programmes of research too. Two Japanese scholars worked here as research scholars and produced works of great significance without however submitting them for an examination. Mr. M. Shinoda worked on Abhidhamma-Samuchchayatika and Mr. Hanaki translated the Anuyogaddaraim into English. Some of the important authors on whom researches have been completed here are Valmiki (6th-5th century B. C.), Vimalasuri (5th century A. D.), Kundakunda (650-701 A. D.), Haribhadra (c. 827 A.D.), Pushpadanta (10th century A. D.) and Raidhu (1380 A. D.). Some important Prakrit and Sanskrit texts wbich have also formed the subjects of research at the Institute are, Satapatha Brahmana (a pre. Buddhistic Brabmanical work), Mahabharata (6th-5th century B. C.) of Vyasa, Vasudevahindi (c. 3rd 4th century A. D.) of Sanghadasa Gani, Meghaduta (c. 400 A. D.) of Kalidasa, Budhasvamin's Brihatkatha-Slokasangraha (c. 5th century A. D.), Paumachariyan (473 A. D.) of Vimalasuri, Acharanga Sutra (the first Anga of Jain canonical literature) (6th century A. D.), Bhagavari Sutra (the fifth Anga), Paimachartu (later half of 9th century A. D.) of Svayambhu, Karpuraman jari of Rajasek bara (880-920 A. D.), Mahapurana (c. 959-965 A. D.) of Pushpadanta, Harivansapurana (c. 1150 A.D.) of Jayasena and Sandesaraska (12th century A.D.) of Abdul Rahman. Besides, some of the important topics of research completed here relate to non-violence, Buddhist and Jaina Achata, Linguistics including Bajjika (Skt. Vtijika, Pali Vajji) language and so forth. Publication Publication of valuable works embodying researches in the field of Prakrit & Jainology is an important activity of the Institute. So far, eighteen such works have been published by the Institute. These works comprise critical studies, original researches, critical editions and translations. Among the publications of this lostitute are the scholarly works of Dr. J. C. Sikdar, Dr. Nemi Chandra Shastri, Dr. K. R. Chandra and Dr. Kanchhedilal Jain. Besides some of its own researches, one of the important publications of the Institute is a work on Hastimalla (later half of the 12th century A. D.). Some critical editions published by the Institute pertain to important texts such as the Ardhamagadbi Agama

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484 Homage to Vaisali Bhagavatisutra, Anuyogaddaraim, Visesavasyakabhasyam (c. 489-593 A. D.) of Jinabhadra Gani, Udyotanasuri's Kuvalayamalakaha (857 A. D.), Rajasekhara's Karpuraman jari (880-920 A. D.), Nayapandi's Sudamsanchari ii (1043 A. D.), Thakkura Pheru's Dravyapariksha & Dhatutpatti (1290 A. D.) and Nayachandrasuri's Rambhaman jari (15th century A. D.). The principle of publication normally followed is to confine to publication of works prepared and produced at the Institute itself; but in exceptional cases the Institute also undertakes to publish works of high research value in Prakrit and Jainology by outside scholars. The Institute has taken care to cater to the needs of its students and has decided to publish Prakrit Gadya-Padya-Bandha in a series comprising selections from different types of Prakrits beginning from the Ardhamagadhi and coming down to the Apabhramsa stage. The publication of Prakrit Gadya-Padya-Bandha (Part I) is the first attempt in the direction. This contains selections from the Asokan inscriptions and the Ardhamagadbi Jain Canonical texts. The manuscript of Part II in this serics containing selections from the Jain Saurseni literature which was made ready sometime ago, is in the press. Research Bulletins and Collections of Research Articles Publication of Research Bulletins has been envisaged as an important programme of this Institute. The Institute has published four Research Bulletins so far which abound in valuable rescarch articles by outstanding scholars. One of the Bulletins contains the original Sanskrit text of the Nyayavatara of Siddhasena Divakara (5th-6th century A. D.) with the tippana of Devabhadra Suri and the tika of Siddharsbi Gani (covering 95 pages). Dr. Satkari Mookerjee, a philosopher of eminence, gives a faithful rendering of the original verses and supplements them with a very lucid, brilliant and exhaustive exposition and elucidation of the logical and epistemological problems dealt with in the said short but celebrated treatise of Jaina Logic and Epistemology. Dr. Mookerjee's exposition (covering 143 pages) is conceived to be an expanding commentary on comparative and critical lines'1 on the text written in the aphoristic style.. Among some other contributions, Dr. Hiralal Jain's article on Satkhandagamaa, Dr. Nathmal Tatia's article on the principle of Ahimsas 1. Vaishali Institute Research Bulletin No. 1 (Vaishali, 1971), p. 10. 2. Vaishali Institute Research Bulletin No. 2 (Vaishali, 1974), pp. 5-11. Vaishali Institute Research Bulletin No. 1 (Vaishali, 1971), pp. 145-160,

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Vaishali Prakrit Jain Research Institute 485 in the context of Jaina and Gandhian Philosophy and Religion, Pt. Sukhlal Sanghavi's paper on the need of a historical and comparative study of different systems of Indian Philosophy for the proper understanding of a particular system?, Dr. Mohan Lal Mehta's paper on Omniscience, Dr. A. N. Upadhye's paper on Jayasena8, Shri Agarchanda Nahata's paper on Sudansanachariut and Shri R. C. Dwivedi's paper on Pramanas are very revealing. Among some other distinguished scholars in their respective fields who have enriched these Research Bulletins figure Dr. J. C. Jain, Dr. T. G. Kalghatagi, Dr. Gustava Roth, Dr. N. H. Santani, Dr. B. K. Khadabadi, Dr. Yogendra Mishra, Dr. V. P. Varma, Dr. Shriranjana Surideva, Professor Ramjee Singh, Dr. Madhusudan Prasad and a host of other scholars. Due to the keen and continued interest evinced by the present Governor of Bihar, Dr. A. R. Kidwai, particularly in the academic pursuits of the Institute, the Institute took up the publication of the second revised and enlarged edition of the book Homage to Vaisali (Vaisali AbhinandanaGrantha) the first edition of which had been published by the Vaigali Sangha as far back as 1948. Academic Participation of Teachers The teachers of this Institute have been actively participating in the deliberations of Conferences like All-India Oriental Conference, Indian Philosophical Congress, Bharatiya Dargana Parishad and so on. They have also been taking part in seminars organized by different Universities and academic institutions from time to time. Dr. Nathmal Tatia attended as a special invitee History of Religion Congress held in U. S. A. in 1969. He was elected President of the Prakrit & Jainology section of the All-India Oriental Conference in 1970. Dr. R. P. Poddar attended the loternational Sanskrit Conference, held in Delhi, in 1972. He participated in the Interpational Seminar on Buddhism & Jainism held under the auspices of the Institute of Orissan & Oriental Studies, Cuttack in 1976 and presided over one of the sessions. He also attendod All-India Seminar on Early Jainism held under the auspices of Punjabi University, Patiala. Dr. Poddar was given an assignment by the Publications Division, Ministry of Infor 1. 2. Bnlletin No. 2 (Vaishali, 1974), Ibid., pp. 270-288. Vaishali Institute Research pp. 87-90. Ibid., pp. 12-14. Ibid., pp. 204-214. Ibid., pp. 48-58. 3. 4. 5.

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486 Homage to Vaisali. mation and Broadcasting, Government of India to write a monograph on Sudraka (4th-5th Century AD) to be included in the book Poets, Dramatists and Story-Tellers in the series Cultural Leaders of India. Annual Seminar of Scholars An annual seminar at the Institute on the occasion of the birthday celebration of Lord Mahavira has of late become a regular feature of the Institute. Previously the Vaisali Sangha used to convene a seminar of scholars as a part of the appual Vaisali festival. But Dr. Zakir Hussain, the Governor of Bihar, while presiding over the 14th Vaisali Festival on April 2, 1958, put forth the suggestion of severance of the seminar-part of the programme from the cultural programme. Accordingly, the seminar of scholars came to be conducted under the aegis of the Institute in the institute building at Basukudd from the year 1963 by which time the construction of the building had been completed. The subjects of these seminars held so far are as follows : Grihastha Dharma as propounded by Mabavira, Buddha, Manu and Gandbi (1963), The Jain view of Good and Evil (1964), Materialism versus Spiritualism (1965), Religion & Secularism (1966), Dharmaniti and Rajaniti (1967), National Unity (1968), Arva versus Aparya (1969), Foundations of World Peace : Ahimsa and Anekanta (1970), Dharma ke Mula : Anubhuti Evan Tarka (1971), Visva Vyavastha ke Niyamcka Tattva : Niyati Evan Karma (1972), Ideals of Ancient Indian Democracy (1973), Jain Philosopby (1974), Prakrit Lapguage and Literature (1975), Democracy and Ahimsa (1978), Vaigali in Sapskrit, Pali and Prakrit Literatures (1979), Our religious tradition and Vaigali (1980), Relevance of Jainism today (1981), Ahimsa--its relevance in the modern age (1982), Priyadarsi Asoka's Administrative Ideals (1983), and Secularism (1984). Scholars of repute in their respective fields of studies from all over India and abroad have taken part in these seminars. Some such eminent participants are : Shri J. C. Mathur, I. C. S., Principal Mahendra Pratap, Dr. Yogendra Mishra, Principal Bhagawan Prasad Sinha, Dr. Nathmal 1. Cultural Leaders of India : Poets, Dramatists and Story-Tellers published by the Director, Publications Division, Ministry of Information and Broadcasting, Government of India, Patiala House, New Delhi-110001, November 1980, pp. 24-35. Names are arranged here in order of their first appearance on the scene of the seminar. . 2.

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Vaishali Prakrit Jain Research Institute 487 Tatia (1963); Acbarya Tulsi, Muni Shri Dhanarajaji Maharaj (1964); Dr. P. L. Srivastava, Professor D. Malavaniya, Professor A. L. Thakur, Pandit Darbari Lal Kothia, Shri Laksmi Chandra Jain (1965); Dr. Gulab Chandra Chaudhury, Dr. Sukumar Sen (1966); Dr. A. N. Upadhye, Pt. Ram Padaratha Sharma (1967); Sadhvi Kasturaji, Pt. Vidyadhar Shastri, Dr. P. S. Mubar (1968); Dr. Nemi Chandra Shastri, Principal Ram Karan Sharma (1969); Dr. N. K. Devaraja, Dr. Satkari Mookerjee (1970); Principal N. K. Gaur, Dr. D. S. Triveda (1973); Pandit Kailash Chandra Shastri (1974); Shri Vijoy Singh Nahar, Pandit Shobhakanta Jba (1975); Shri S. V. Sohoni, I. C. S., Shri Ganga Sharan Singh (1978); Dr. Pratap Chandra Chandra, Shri S.K. Srivastava, I.A.S., (1979); Shri Sanat Kumar Chaturvedi, I. A. S., (1980); Muni Shri Jinendra Varni ji, Muni Shri Padma Prakash Kaushal, Dr. D. S. Kothari, Dr. Shyam Nandan Kishore (1981); Sadhvi Chandana ji; Dr. Gustava Roth (1983); and Dr. Jagadish Chandra Jain (1984).1 Silver Jubilee (April 17, 1981) The Institute completed 25 years of its existence in December 1980. As a mark of its Silver Jubilee Celebrations the Institute honoured the Jaina Muni Shri Jinendra Varoi Ji with a Prasastipatha, Tamrapatra, Uttariya and Narikela on the occasion and also presented a cash award of Rs. 2500/(Rupees twentyfive hundred only) for his invaluable work Jinendra Siddhanta Kosa published in four volumes. The great Muniji later returned the amount to the Institute for the promotion of its academic activities. Uniqueness The Vaishali Prakrit Jain Research Institute is important and unique in the educational set-up of India on many counts. First, it is situated at one of the most important sites in Bihar, gear the ruins of ancient Vaisali, the earliest republic of the world with glorious heritage of culture and learning on the one hand and the birthplace of Lord Mahavira, the great religious teacher, on the other. Shri R. R. Diwakar in his appeal for the establishment of the Institute bad aptly said: "... Vaisali should not merely remain a place of pilgrimage or an archaeologist's paradise. It should be a lively centre of deeper learning and research so that scholars may study all the aspects and trace the course of the great and inspiring teaching that emanated from here." 1. Sec J. C. Mathur and Yogendra Mishra, Vaisali-Digdarsana (in Hindi), Vaisali Sangha, 1981, pp. 123-139 for details of these seminars (1963-81) and their participants. 2. 'Appeal from Sri R. R. Diwakar, the Governor of Bihar', p. 1.

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488 Homage to Vaisali . Second, being located in a village, the Institute has an entirely rural environment, quite peaceful and congenial to serious and sustained studies. Here, in unpretentious surroundings', 'away from the din and bustle of city life....... the depth of spirit is being probed into in solitude.'2 Actually, the sponsors of the Institute wished to make it a link between the highest scholarship on the one hand and life as lived by the common people in the remote villages of India on the other. Research institutes and universities have in the past been established in big towns and cities, but they have been characterised by an almost complete divorce from the life of the masses, and have sometimes encouraged an attitude of mind not altogether responsive to the needs of a free nation. In the circumstances, the sponsors wished to make this Prakrit Institute a nucleus of a Rural University. They also felt that its teachers and students would endeavour to carry the message of learning and higher thought among the villagers in the neighbourhood and at the same time organize constructive activities for the social and economic amelioration and cultural revival of these people. 4 This is why, the Institute was launched in the interior village-surroundings with a potentiality of a worthy centre of learning. Third, it is the first institution of higher education of its kind in the country and has been a pioneer in the field of Prakrit and Jain learning. Prakrit studies all over the country have almost been. manned by the alumni of this Institute. Dr. Jogendra Chandra Sikdar, ex-Research Officer, Lalbhai Dalpatbhai Institute, Ahmedabad; Dr. Nemi Chandra Shastri, ex-Head, Department of Sanskrit & Prakrit, H. D. Jain College, Arrah (Bihar) and Dr. K. K. Dixit of Lalbhai Dalpatbhai Institute. Ahmedabad have been the alumni of this Institute. At present, Department of Prakrit & Sanskrit, Jabalpur University is headed by Professor Vimal Prakash Jain, Department of Prakrit Language in the School of Lapguages in Gujarat University by Dr. K. R. Chandra, Department of Jainology in the Punjabi University, Patiala by Dr. Atul Nath Sinha 1. Dr. Zakir Hussain, Governor of Bibar, in his letter to the Direc tor of the Prakrit Jain Institute, quoted in Research Institute of Prakrit, Jainology and Ahimsa, Calendar, 1955-1960, Muzaffarpur, 1961, p. 101. 2. Remark of Dr. S. Bhattacharya, Head, Department of Sanskrit, Banaras Hindu University, quoted in Research Institute of Pras krit, Jainology and Ahimsa, Calendar, 1960-1975, Vaishali, p. 87. 3. The Vaisali Sangba brochure of 1952, p. 4. 4. Ibid., p. 11.

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Vaishali Prakrit Jain Research Institute 489 all alumni of this Institute. Dr. Kishore Nath Jha, also an alumnus, is a Professor in Gangapatha Jha Research Institute, Allahabad. Other alumni holding responsible posts in the field of Prakrit Studies are : Dr. Ajit Shukdeo Sharma, Department of Jainology, Visva-Bbarati, Santiniketan, Dr. Prem Suman Jain, Department of Prakrit, Udaipur University; Mabamahopadhyaya Dr. Damodar Shastri, Head, Department of Jaipology, Lal Bahadur Shastri Kendriya Sanskrit Sansthan, New Delhi; Dr. Gokul Chandra Jain, Department of Prakrit and Jainagama in the Sampurnanand Sanskrit University, Varanasi; Dr. Raja Ram Jain, Department of Prakrit; H. D. Jain College, Arrah; Dr. Rai Ashvini Kumar, Department of Prakrit, Magadh University, Bodh-Gaya; and Dr. Vidhata Mishra, Department of Linguistics, Kameshwar Singh Darbhanga Sanskrit University, Darbhanga. Many other alumni of this Institute are serving in the Departments of Prakrit at different Colleges in the State of Bihar. Some of our alumni are holding high posts at different institutions, Goveroment or otherwise. A few of them are Dr. Nagendra Prasad, Regional Deputy Director of Education, Darbbanga; Dr. Ram Prakash Poddar, Deputy Director (Higher Education)-cum-Superintendent of Libraries, Bihar; Dr. Nand Kishore Prasad, Registrar, Nava Nalanda Mabavibara, Nalanda; Dr. Raj Kumar Pathak alias Dr. Shriranjan Surideva, acting. Deputy Director, Bihar Rashtrabhasha Parishad and Editor of Parishad-Patrika, Patna; Dr. Jayadeo, Principal, Patna Collegiato School, Patoa; Dr. Jagadish Narayan Sharma, U. G. C. Professor, Kameshwar Singh Darbhanga Sanskrit University, Darbhanga; Dr. (Mrs.) Rama Singb, Vice-Principal, Women's College, Motihari (East-Champaran); and Dr. Ram Kripal Sinha, Reader in English, Ram Dayalu Singh College, Muzaffarpur. Fourth, the Institute has attracted students from abroad as well, notably from Japan and the countries of South-East Asia such as Vietnam, Laos, Kampuchea, Thailand and Burma who bave obtained M. A. and Ph. D. degrees having studied here for the required period. Some of these degree-bolders, it is learnt, are well-placed in life. Casual students from western countries such as the United States of America have visited the lostitute in connection with their research projects and benefited from its library and the erudition of its faculty-members. Fifth, the Institute is partly fulfilling the purpose of an open-air University. It has been running a popular lecture series (Loka Bodhya Vyakhyanamala) for the people of the locality who are inquisitive to learn more about Prakrit and Jaipology and theory and practice of Ahimsa. The idea of this popular lecture series was given by the late

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490 . : Homage to Vaisalt Shri J. C. Mathur which was incorporated in the objectives of the Institute. In this series, talks have been delivered by Shri Chinta Haran Chakravorty of Asiatic Society of Bengal, Calcutta; Shri B. L. Atreya and Dr. N. K. Devaraja . of Banaras Hindu University, Varanasi; Dr. D. S. Triveda of Varanasi, and others. . Finally, the lostitute, which is about thirty years old, has by this time a considerably long and high tradition of research and publication to its credit,1 1. Vide Catalogue of Publications, published by. Research Institute of Prakrit, Jainology and Abimsa, Vaishali-844128, in 1983, which mentions 22 titles. Research Bulletin No. 4 also has since been published in 1983). Moreover, Research Bulletin No. 1 (published in 1971) gives the full text of the Nyayavatara (95 pages) with a discussion on its contents by Dr. Satkari Mookerjee (143 pages). . 02 . .. 200

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PLATE 11 The Pravrajya on Nishkramana of Vardhamana Mahavira. Vardhamana Kasyapa renounces the householder's life and adopts the life of Diksha and Vairagya

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PLATE I Vimalakirti, a direct disciple of the Buddha and a householder of the Vaisali City. Centuries later, he and his thoughts gained high popularity in Eastero Asia

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PLATB IV Amrapali, the reputed gaaika of the Vriji-Gana of Vaisali, playing on the vina. Later in her life, she entered The Buddhist Church and became a nun.

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PLATE V Amrapali, the renowned gaaika of the Vriji-Gana of Vaisali, in a dancing pose.. Later in her life, she entered the Buddhist Sangha and became a Theri (Skt, Sthavira)

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1 PLATB VI Gautama Buddha tslking to Ananda about the Lichchhavis at Kujagarasala (Vaisali) or Pjonacled Rest-house (house with a point)

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PLATE VII Gautama Buddha's last look at Vaisali on his way to Kushinagar for the Mahapariniryana

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PLATE VIII Gautama Buddha prosents his alms-bowl to the bemoaning Lichchhavis

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PLATE IX The Buddha's Relics Casket (closed) found in the excavations of the mound situated porth of the Kharauna Pokhar

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PLATE X The Buddha's Relics Casket (open) found in the excavations of the mound situated north of the Kharauna Pokhar

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PLATE XI The site of the Buddha Relics Stupa at Vaisali (north of the Kharauna Pokhar) after excavation

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PLATE XII The uninscribed pillar of Asoka Maurya (reigned 269-232 B. C.) situated at village Kolhua in Vaisali Area lying in Muzaffarpur district

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PLATE XIII ** A gold image found in the excavations of Raja Visala Ka Gash at Basarh (Vaisali)

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PLATE XIV A gold image of the bull found in the excavations af Raja Visala Ka Garh at Basarh (Vaisali) taken from two different angles

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PLATE XV A gold ear-ornament found in the excavations of Raja Visala Ka Garh at Basarh (Vaisali)

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PLATE XVI Image of Chaturmukha Mahadeva of the early Gupta period popularly known as Chaumukhi Mahadeva at Village Kamman Chhapra north-east of Basarh (Vaishali district)

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PLATE XVII Xuan Jing Zhu Shuai Li Xiang Hiuen Tsang, the famous Chinese Buddhist pilgrim, who visited India (A. D. 629-645) and came to Vaisali in A. D. 637

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PLALE XVIII Image of the Jaina Tirthankara, belonging to the Pala period, previously in the old temple of Bauna Pokhar, now enshrined in the newly built temple near by just to the west of the old one.

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From left to right-Images of the Jaina Tirthankara, Avalokitesvara (Buddbist) and Hara-Gauri (Mabadeva and Parvati), all of the Pala period, found in a temple known as "Bauna Pokhar Ka Mandir' at Basarh (Vaisali) PLATE XIX

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PLATE XX The black-basalt statue of Kartikeya, belonging to the Pala Period, enshrined in a temple called Harikatora at Basarh (Va sali).

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Tomb of Shaikh Muhammad Qazin Shuttari (A. D. 1434-1495) on the top of a ruined Buddhist brick stupa mound at village Basarh about 300 yards to the south-west of Raja Visala Ka Gash. The long flight of steps on the south leading to the summit of the mound may be clearly sces in the picture PLATE XXI

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PLATE XXII Major-General Alexander Cunningham, the first Director-General of Archaeology in India, who felt attracted towards Vaisali, made intensive explorations in the entire area, and excavated some sites there (1861-1864, 1881)

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PLATE XXIII Dr. Sarvepalli Radhakrishnan, Vice-President of India, inaugurating the Children's Fair at Vaisali on March 21, 1956. On his left is seen Shri Dip Narayan Singh, Minister of Cooperation to the Government of Bibar.

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777VKA W. SERESSER Unveiling of the Mahavira Birthplace Memorial Inscription by Dr. Rajendra Prasad, President of India, on April 23, 1956 at village Basukund in Vaisali Area, P. S. Saraiya, Distt. Muzaffarpur, On his left is seen Dr. Hiralal Jain, Director of the newly-established Vaishali Prakrit Jain Research Institute, functioning at Muzaffarpur for the time being (1955-1965). PLATE XXIV

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Foundation laying ceremony of the Vaishali Prakrit Jain Research Institute building at village Basukund in Vaisali Area, P. S. Saraiya, Dist. Muzaffarpur, by Dr. Rajendra Prasad, President of India, on April 23, 1956 PLATE XXV

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B Dr. Rajendra Prasad, President of India, at a function at Vaisali on April 23, 1956. With him on the dais are seated (1. to r.) Shri Dip Narayan Singh, Dr. Hiralal Jain and Dr. Shrikrishna Sinhr (Chief Minister of Bihar and President of Vaisali Sangha). Among those standing are (1. to r.) Shri S. V. Soboni, I. C. S. (Commissione of Tirhut Division),, Shri Laliteshwar Prasad Shahi, Shri Kamal Singh Badalia of Patna City and Shri J. C. Mathur, I. C. S. (Director-General of All-India Radio and General Secretary of the Vaisali Sangh). PLATE XXVI

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PLATE XXVII Dr. Zakir Hussain, Governor of Bihar, closely observing the Buddha's Relics Casket (April 2, 1958) recently found in the excavations. In the extreme left is Dr. A.S. Altekar, Director of Kashi Prasad Jayaswal Research Institute, Patoa, the excavator of the site.

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PLATE XXVIII Dr. A. S. Altekar, Director of Kashi Prasad Jayaswal Research Institute, Patna the excavator of the Relics Stupa of the Buddha (567-487 B. C.) at Vaisali, explaining to Dr. Zakir Hussain, Governor of Bihar, as to how the stupa passed through the various stages of development in succeeding periods

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PLATE XXX Dr. A. R. Kidwai, Governor of Bihar, pouring water on the newly-planted tree after laying foundation of the World Peace Stupa at Vaisali on the southern side of the ancient Abhisheka-Pushkarini ("Coronation Tank") on October 20, 1983. On his left is sitting Rev. Fujii Guruji of Japan.

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