The Ancient Geography of India. I. The Buddhist Period, including the Campaigns of Alexander, and the Travels of Hwen-Thsang c6.s3.t29: 24. Vriji.

The Ancient Geography of India. I. The Buddhist Period, including the Campaigns of Alexander, and the Travels of Hwen-Thsang c6.s3.t29

Language: English

24. Vriji.

c6.s3.t29.1

From Vaisâli, Hwen Thsang proceeded to the north-east for 500 *li*, or 83 miles, to *Fo-li-shi*, or *Vriji*, which has already been identified as the territory of the powerful tribe of *Wajji*, or *Vriji*. In the time of Buddha, the *Vrijis* were divided into several clans, as the *Lichhavis*, the *Vaidehis*, the *Tirabhuktis*, and others, whose names are unknown. The exact number of their clans would appear to have been eight, as criminals were arraigned before the *atthakulaka*,* or “eight clans,” which would appear to have been a jury composed of one member from each of the separate divisions of the tribe. Hwen Thsang mentions that the people of the north called them *San-fa-shi*, or *Samvajji*, that is the “United Vajjis,”—and the same name is referred to in the long and interesting account of the people of *Wajji*, which is given by Turnour from the Pali chronicles of Ceylon.† The great monarch *Ajatasatru*, of Magadha, wishing to subdue the “great and powerful” people of Wajji, sent his minister to consult Buddha as to the best means of accomplishing his object. The Raja is informed that so long as the people of Wajji remained “united,” they would be invincible. The Raja, by a stratagem of his minister, in the course of three years, so completely disunited their rulers, one from another, that no two would walk the same road together,” and they were accordingly subdued without making any resistance. According to Turnour, “the union of the Wajjian states consisted of a confederation of chiefs.”‡ The name of Sam-vriji, or the "United Vrijis," was therefore a descriptive title of the whole nation of eight clans, who, as Buddha remarked, were accustomed to hold frequent meetings, to act in concert, and to uphold the ancient Wajjian institutions. No king is mentioned, but the people are stated to have respected and obeyed the orders of their elders.

c6.s3.t29.2

∗ Turnour, Journ. Asiat. Soc. Bengal, vii. 993, and note.

c6.s3.t29.3

† *Ibid.* vii. 992.

c6.s3.t29.4

‡ *Ibid.* vii. 992, note.

c6.s3.t29.5

According to Hwen Thsang the country of the Vrijis was long from east to west, and narrow from north to south.* This description corresponds exactly with the tract of country lying between the Gandak and Mahanadi rivers, which is 300 miles in length by 100 miles in breadth. Within these limits there are several ancient cities, some of which may possibly have been the capitals of the eight different clans of the Vrijis. Of these Vaisâli, Kesariya, and Janakpur have already been noticed; the others are Navandgarh, Simrún, Darbanga, Puraniya, and Motihári. The last three are still inhabited and are well known; but Simrún has been deserted for upwards of 550 years, while Navandgarh has probably been abandoned for at least fifteen centuries. Simrûn has been described by Mr. Hodgson,† but its ruins still require to be carefully surveyed before we can form an opinion as to its probable antiquity. I visited Navandgarh myself in 1862, and found it one of the oldest and most interesting places in northern India.

c6.s3.t29.6

† See Map No. XI.

c6.s3.t29.7

Navandgarh or Naonadgarh is a ruined fort from 250 to 300 feet square at top and 80 feet in height. It is situated close to the large village of Lauriya, 15 miles to the north-north-west of Bettiah and 10 miles from the nearest point of the Gandak river.* The ancient remains consist of a handsome stone pillar, surmounted by a lion and inscribed with Asoka’s edicts, and of three rows of earthen barrows or conical mounds of earth, of which two rows lie from north to south, and the third from east to west. Now the stupas usually met with are built either of stone or of brick; but the earliest stupas were mere mounds of earth, of which these are the most remarkable specimens that I have seen. I believe that they are the sepulchral monuments of the early kings of the country prior to the rise of Buddhism, and that their date may be assumed as ranging from 600 to 1500 B.C. Every one of these barrows is called simply *bhisâ*, or “mound,” but the whole are said to have been the *kots* or fortified dwellings of the ministers and nobles of Raja Uttánpat, while the fort of Navandgarh was the king’s own residence. The word *stúpa* meant originally only a “mound of earth,” and this is the meaning given to it by Colebrooke, in his translation of the ‘Amara Kosha.’ I believe that these earthen *stúpas* or *chaityas* of Navandgarh must form part of those alluded to by Buddha himself in his sixth question addressed to Ananda about the people of Vriji:† “Anando! hast thou heard that the *Wajjians*, whatever the number may be of the *Wajjian chetiyáni* belonging to the *Wajjian* (rulers), whether situated within or without (the city), they maintain, respect, reverence, and make offerings to them; and that they keep up without diminution the ancient offerings, the ancient observances, and the ancient sacrifices righteously made?'” Now these *chetiyáni* could not have been Buddhist *stúpas*, as Buddha himself put the question during his lifetime. Accordingly, the author of the Ceylonese ‘*Atthakathâ*’ explains that they are *yak-hatthánáni*, or edifices belonging to *Yakha*, or demon worship. The *Yakhas*, in Sanskrit *Yaksha* and *Jaksha*, were the attendants of *Kuvera*, the God of Riches, and the guardians of his treasures, and their chief residence was called *Alakapura*. Now somewhere in the neighbourhood of the Gandak there was a city named *Alakappo*, inhabited by a people named *Balaya* or *Buluka*, who obtained a share of Buddha’s relics. It is probable, therefore, that this city of *Alakappo* may have been connected with the early *Yaksha* worship, and that the pre-Buddhistical *stúpas* of Navandgarh may be some of the ancient *chaityas* of the *Vrijis* that were referred to by Buddha. If so, the *Balayas* or *Bulukas* of *Alakappo* must have been one of the eight clans of the *Vrijis*, a conclusion which is rendered still more probable by the vicinity of *Alakappo* to the Gandak river.

Linked texts (1)

Tibetan translation ('Chi med mdzod) — Classical Tibetan