Indian Antiquary Vol 58

SR No.: 032550
Original Sutra Author: N/A
Author: Richard Carnac Temple, Charles E A W Oldham, S Krishnaswami Aiyangar, Devadatta Ramkrishna Bhandarka
Publisher: Swati Publications
Publication Year: 1986
Total Pages: 408
Language: English
Classification: Book_English
File Size: 20 MB

Page 193

SEPTEMBER, 1929 ]
of Rajagrha as he apprehended an attack by an unfriendly power.
It is significant that excavations at New Rajgir have hitherto not brought to light any relics oldor than the second century before Christ.
The Chinese pilgrims' accounts of New Rajagṛha are conflicting. According to Hiuen Tsiang it was built by Bimbis åra, whereas Fa-hian says that Aj&tasatru built it. I think they were both mistaken in their theories.
MISCELLANEA
REFERENCES.
Tatoham kalyameva sannidháya pátra-civaram addya Taptoda-dvárena Pájagrham mahdnagaram pindaya prabikṣat. (Lalita-vistara, A.S.B. ed., p. 167.)
Translation:-Then I took my robe and begging bowl at an early hour and entered the great city of Rajagrha in order to beg for food.
The footnote adds that there are two other readings of the word Tapioda, viz., Tatapota and Tapota. In the earlier Pâli version Tapoda is the name of a river which drains the Rajgir valley and issues out of it at the north gate of the mountain city. The hot springs at the foot of the Vaibhara hill flow into this river. There is also mention of Tapodarama, a garden on the river. The Tapoda gate must thus have been the north gate, in the gap between the Vaibhara and Vipula hills, where the high road from Bihar now enters the valley. This road passes along the east of New Rajgir, which is on high ground which was covered with dense woods in the time of the Buddha, and was used for disposing of dead bodies which could not be cremated.
In Beal's Life of Hiuen Triang (p. 118) the tradition is recorded that when fire destroyed the royal palace, in order to carry out himself the decree he had imposed upon others, Bim bisara retired to live in the Sitavana (Beal's "cold forest ") and handed over the reins of government to the Prince royal.
In Legge's Travels of Fa-hien (p. 81) the tradition mentioned is that Ajàtasatru built New Rajagrha.
In the opening lines of the 10th Book of Asvaghosa's Buddha-carita Siddhartha is described as entering Rajagrha, which was the abode of the goddess of wealth (Srimadgrham Rajagrham) and was both protected and ornamented by hills and purified by the auspicious waters of the (?) hot springs (tapodais). Śrenys, or Bimbis åra, saw the crowd following Siddhartha from the outer apartments of his palace. Asvaghosa also mentions that the Sakya prince went to the Pandavaparvata after collecting alms.
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In the Vinaya Pitaka (Oldenberg, p. 35) it is mentioned that the Buddha went towards Rajagrha and stopped at Suppatittha Cetiya in the garden of Latthivana, which is the modern Jethian (Yagti. vana Laṭṭhivana). Bimbisara came out of his capital with a large retinue to receive him. Next day the Buddha went to the palace within the city and was entertained by the king, who made over to him a royal park with a residence for the
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Master and his disciples. This place became famous as Veluvana.
In Buddhaghosa's commentary on the Dighani. kaya (Ceylon edition, Hewavitarane bequest, p. 96) it is stated that Bimbisara was cast into tapanaghara, in order to starve him to death (So pitaram tapanagehe pakkhipdpesi).
In the Samañña-phala Sutta (Dighanikaya, F.T.S. edition, p. 47) it is stated that Ajàtasatru was sitting on the roof of his palace in Rajagrha on a full moon night, but could not enjoy any pleasure as his mind was much troubled on account of having killed his father. In order to attain peace of mind he sought an interview with tho Buddha, who was then staying in Jivaka's mango grove. In order to reach the grove he went out of the walled city by the eastern gate. We are told in the commentary by Buddhaghosa (P.T.S. edn., p. 150):
pávisi. So pacina dvdrena nikkhamitvá pabbatacchayam
Translation.-Going out by the east gate he entered into the shade of the mountain.
In the Majjhima Nikaya, III, 7 (P.T.S.), this pas. sage occurs :-Ekam samayam Ananda Rájagahe viharti Veluvane Kalandakanivdpe aciraparinibbute Bhagavati. Tena kho pana samayena rájá Magadho Ajdtasattu Vedehiputto Rájagaham patisankhárápeti rdano Pajjotena dsamkamano. (Ajatasatru repaired Rajagrha as he apprehended an attack by king Pradyota. This was soon after the parinirvda of the Buddha).
The following passage occurs in Pavajjasutta of the Suttanipata:-Agama Rájagaham Buddho, Magadhanam Giribhajam (The Buddha went to Rajagaha, which was the Giribhaja of the people of Magadha).
in the Panjab (Kekaya rdjya), and the other, the There were two Girivrajas in ancient India, one Girivraja of the people of Magadha. Girivraja lite rally means a cattle-pen or pasture enclosed by hills.
In Buddhaghosa's annotation (Paramattha jotika) the following occurs (Colombo edition, H.B., p. 330): -Giribbajanti idampi tassa naman, tam hi PandavaGijjhakuta-Vehara-Isigili-Vepulla-namakánam pancannam majjhe vajo via thitam tasma Giribbajanti vuccati (Giribbaja is also the name of the same town Rajagaha), and it is situated like a cattle-pen (or pasture) within the five hilis, by name, Pandava, Gijjhakute, Vehara, Isigili, Vepulla, and therefore it is called Giribbaja.
Girivraja is the "mountain city" of the Chinese travellers, and Rajagrha the inner, walled town, where the king lived.
In A.S.R., 1905-06, p. 102, it is mentioned that the excavations at New Rajgir did not bring to light anything earlier than the second century before Christ.
D. N. SEN.