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There was a basic difference in the governmental set-up of these two kingdoms between which enmity was on the increase.
There is a reference in a Buddhist work (namely, Dīgha-nikāyaMahā-pari-nibbāna-sutta) that Varşakāra, the minister of Ajätasatru, once asked Buddha whether they can conquer the Licchavi Sangha of Vaiśāli. In reply Buddha indicated that nobody can conquer the Sangha as long as the people of the Licchavi-gana remain organized, unanimously support their republican form of government, uphold justice, and do not violate the code of good behaviour. Realizing this the minister Varşakāra took recourse to diplomacy and sowed seeds of dissension among the Licchavis so that they drifted from the path of justice and good behaviour. What happened as a result of this is graphically described in the seventh śataka of the Bhagavati of the Ardha-Māgadhi canon. According to this source the army of Ajātaśatru attacked Vaiśālī; and in this battle weapons like mahā-silā-kanțaka and ratha-musala were used. Ultimately the ramparts of Vaiśālī gave way, and Ajātaśatru proved victorious. In fine, Vaiśālī enjoyed great prestige during the time of Mahāvira; and it was a matter of pride to be a citizen of Vaisāli. That is why Mahāvīra was mentioned as Vaiśālīya. Vaiśālī, like many other ancient towns, remained unknown (or unidentified) to historians; but during the last century, archaeological excavations and researches brought to light dilapidated structures, ancient relics, seals and inscriptions on the basis of which the ancient site of Vaisāli was correctly identified; and it was, without any doubt, the same as Basādha, now situated to the north of Ganges, in the Distt. of Muzaffarpur (now Vaishali itself is the district place), in Bihar. It is learnt from local investigations that the village called Vāsu-kunda, which is close to the present-day Basādha, must be the ancient Kundapura.
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