Pramāṇa · Search · About · API

Geography of Early Buddhism c7.s1: Kuru

Geography of Early Buddhism c7.s1

Language
English

Kuru

c7.s1.1

The Kuru country mentioned in the Ṛgveda is probably the Uttarakuru of later times which is alluded to in Pāli literature as a mythical region. Its extent is, however, given as 8,000 yojanas (Smv., II, p. 623). References to the southern Kuru country are frequent in Buddhist literature. The Papañcasūdanī says (Vol. I, p. 225) that there was a janapada named Kuru and its kings used to be called Kurus. In the Aṅguttara Nikāya (Vol. I, p. 213; IV, pp. 252, 256, 260) Kuru is mentioned as one of the sixteen mahājanapadas. At Kammāsadhamma, one of the Kuru towns, the Buddha delivered some profound discourses to the Kurus: the Mahānidāna and the Mahāsatipaṭṭhāna Suttantas of the Dīgha Nikāya (Vol. II). The thera Raṭṭhapāla, whose verses are still preserved in the Therīgāthā, was a Kuru noble and was born in the town of Thullakoṭṭhika in the town of the Kurus (Pss. B., pp. 302-307). He is also mentioned in the Majjhima Nikāya (II, pp. 65 foll.) as holding a religious discussion with King Koravya. From the Dhammapada Commentary (III, pp. 241-47) we learn that Aggidatta, a chaplain of the King Mahākosala of Kosala, after renouncing the world, lived in a place between the eastern dominion of Aṅga-Magadha and the Kuru country. Of smaller towns mention is made in the Pāli texts of Thullakoṭṭhika and Kammāsadhamma.

c7.s1.2

The Papañcasūdanī (Vol. I, pp. 225-226) gives us a story of the origin of the Kurus. It is stated that King Mandhātā, a Cakkavatti king of Jambudīpa, conquered Pubbavideha, Aparagoyāna, and Uttarakuru besides the devalokas. While returning from Uttarakuru a large number of the inhabitants of that country followed Mandhātā to Jambudīpa, and the place in Jambudīpa where they settled became known as Kururaṭṭham including provinces, villages, towns, etc. This explains the word ‘Kurusu’ occurring in Pāli Buddhist literature. The Buddha is said to have delivered a number of religious discourses in the Kuru country and a large number of people times between the Kurus and the Pañcālas for the possession of Uttara Pañcāla. Sometimes Uttara Pañcāla was included in Kururaṭṭha (Somanassa Jātaka, No. 505; Mbh. I, 138) and had its capital at Hastināpura (Dvd., p. 435), at other times it formed a part of Kampillaraṭṭha (Brahmadatta Jātaka, No. 323; Jayaddisa Jātaka, No. 513; and Gaṇḍatiṇḍu Jātaka, No. 520). Sometimes Kings of Kampillaraṭṭha held court at Uttara Pañcālanagara; at other times Kings of Uttara Pañcālaraṭṭha held court at Kampilla (Kumbhakāra Jātaka, No. 408)'.¹ This is the reason why King Dummukha of Uttara Pañcāla had his capital not at Ahicchatra but at Kampilianagara.

c7.s1.3

¹ PHAI., p. 85.

c7.s1.4

The Saṃyutta Nikāya tells us of Visākha of the Pañcālas who inspired the Bhikkhus with pious discourse delivered nicely in the meeting hall (Book of the Kindred Sayings, Vol. II, p. 190). From the Psalms of the Brethren (pp. 152-153) we learn that Visākha was the son of the daughter of the King of the Pañcālas. On the death of his father, he succeeded to his title. But when he heard the Buddha preaching the Norm, he left the world. He followed the Blessed One to Sāvatthī and won insight and sixfold abhiññā. Another Pañcāla King named Cūḷani Brahmadatta is mentioned in the Mahā-Ummagga Jātaka (No. 546) as well as in the Uttarādhyayana sūtra (S.B.E., XLV, 57-61), the Svapnavāsavadatta (Act V) and the Rāmāyaṇa (I, 32).

c7.s1.5

Pañcāla was originally the country north and west of Delhi from the foot of the Himalaya to the river Chambal, but it was divided into North and South Pañcāla, separated by the Ganges. It roughly corresponds to modern Budaon, Furrukhabad and the adjoining districts of the United Provinces.

c7.s1.6

The Matsya country comprises the modern territory of Jaipur; it included the whole of the present territory of Alwar with a portion of Bharatpur. From the Aṅguttara Nikāya (Vol. I, p. 213; IV, pp. 252, 256, 260) we know that the Matsya country was included in the traditional list of the sixteen Mahājanapadas. The Janavasabha Suttanta (DN., II, p. 200) tells us of the Matsyas or Macchas in connection with the account of the Buddha’s stay at Nādika. In the Vidhura Paṇḍita Jātaka (Cowell’s Jātaka, VI, p. 137) we read that the Macchas witnessed the dice-play of the King of the Kurus with the Yakkha Puṇṇaka.

c7.s1.7

The country of the Matsyas (RV., VII, 18, 6; Gopatha Br., I, 2, 9, Bibliotheca Indica Series) lay to the south or south-west of Indraprastha and to the south of Sūrasena. The capital of the Matsya country was Virāṭanagara or Vairāṭ, so called because it was the capital of Virāṭa, King of the Matsyas.

c7.s1.8

In the Aṅguttara Nikāya, the Sūrasena country is mentioned as one of the sixteen Mahājanapadas. In one of the Jātakas (Cowell’s Jāt., Vol. VI, p. 137) we are told that the Sūrasenas along with the Pañcālas, Matsyas and Maddas witnessed a dice-play between Dhanañjaya Korabba and Punnaka Yakkha. The country had its capital at Madhurā or Mathurā, which like Kauśāmbi stood on the river Yamunā. The ancient Greek writers refer to the Sūrasena country¹ as Sourasenoi and its capital as Methora. From Saṅkissa, the place of the Buddha’s descent from heaven, to Mathurā it was a distance of 4 yojanas (Kaccāyana’s Pāli Grammar, S. C. Vidyābhūṣaṇ’s Ed., Book III, Chap. I, p. 157).

c7.s1.9

¹ Madhu, King of the Daityas, and his son Lavana are said to have reigned at Mathurā. Satrughna, the brother of Rāma, killed Lavana and built Madhurā or Mathurā. A son of Satrughna was Sūrasena after whom the country is so called (Vāyu Purāṇa)—CAGI., p. 706.

c7.s1.10

Buddhism was predominant in Mathurā for several centuries. The Vimānavatthu commentary (pp. 118-119) tells us of a woman of Uttara Madhurā who by offering alms to the Buddha was reborn in the Tāvatimsa heaven. One of the most important suttas on the subject of caste was delivered by Mahākaccāyana in Madhurā (MN., Vol. II, pp. 83 ff.). From the Aṅguttara Nikāya (Vol. II, p. 57) we know that when the Buddha was once proceeding from Mathurā to Verañji, he halted under a tree and there he was worshipped by many householders of either sex. In the Ghata Jātaka (Cowell’s Jātaka, Vol. IV, pp. 50-52) we read that Mahāsāgara was the King of Upper Madhurā and that he had two sons whose accounts are recorded there as well as in the Petavatthu Commentary (pp. 111 ff.).

c7.s1.11

The epic and pauranic story of Kamsa’s attempt to make himself a tyrant at Mathurā by overpowering the Yādavas, and his consequent death at the hands of Krishna is not only referred to by Patañjali but also by the Ghata Jātaka (No. 454). The Ghata Jātaka also confirms the brahmanical tradition about the association of Krishna Vāsudeva’s family with Mathurā (PHAI., p. 89). ‘The Buddhist texts refer to Avantiputta, King of the Sūrasenas, in the time of Mahākaccāna who was the first among the chief disciples of Śākyamuni through whose agency Buddhism gained ground in the Mathura region’ (Ibid., p. 90).

c7.s1.12

When Megasthenes wrote about the Sūrasenas, Mathurā must have formed a part of the Maurya Empire. During the Kushāna supremacy, Mathurā again became important as a centre of Buddhist religion and culture. Numerous dated and undated images of Buddhas and Bodhisattwas as well as inscriptions have been unearthed here.

c7.s1.13

Mathurā or Madhurā is generally identified with Maholi, 5 miles to the south-west of the present town of Mathurā or Muttra.

c7.s1.14

There was a second Mathurā or Madhurā in ancient India. It was the second capital of the Pāṇḍya kingdom on the river Vaigi, in the province of Madras. It was called Dakshiṇa-Mathurā to distinguish it from Mathurā of the north.

c7.s1.15

In the Aṅguttara Nikāya Assaka is mentioned as one of the sixteen Mahājanapadas of Jambudīpa (AN., I, p. 213; IV, pp. 252, 256, 260). From the Mahāgovinda Suttanta of the Dīgha Nikāya (Vol. II, p. 235) we learn that Potana was the capital city of the Assakas. In the Sutta-nipāta (verse 977) we find, however, mention of another Assaka country in the Dakkhiṇāpatha. We are told that the brahmin Bāvari lived on the banks of the Godāvarī in the Assaka territory in close proximity to Aḷaka or Muḷaka (the district round Paithan). In a Jātaka story (Jāt., III, 3-5) we find that the relationship between King Kāliṅga of Dantapura and King Assaka of Potana, was at first hostile. But afterwards the two kings lived amicably. In the Vimānavatthu Commentary (pp. 259 ff.) we find the story of an Assaka king who was ordained by Mahākaccāyana. In the Commentary the capital city is named Potanagara.

c7.s1.16

It should be noticed that the name of the capital city of the Assaka country is given both as Potali and Potana. It may seriously be asked if the two names are identical though their identity has always been accepted without doubt. At one time the city of Potali was included in the kingdom of Kāsī, for in the Assaka Jātaka (Jāt., II, p. 155) we are told that there was once a King named Assaka who reigned in Potali which is stated to be a city in the kingdom of Kāsī. The Cullakāliṅga Jātaka (Jāt., III, p. 3) mentions another King of Assaka named Aruna and refers to a victory which he won over the King of Kaliṅga. In the Hāthigumphā inscription of King Khāravela, it is stated that King Khāravela, without taking into account King Sātakarṇi, caused a large army to move towards the western quarter (Pachima disam) and strike terror into Asaka (or Asika) nagara. The Assaka of the Cullakāliṅga Jātaka and the Asikanagara of the Hāthigumphā inscription are probably identical with the Assaka of the Suttanipāta which is stated to be located on the Godāvarī.

c7.s1.17

Assaka represents the Sanskrit Aśmaka (or Aśvaka) which has been mentioned by Asaṅga in his Sūtrālaṅkāra as a country in the basis of the Indus. Asaṅga’s Aśmaka seems, therefore, to be identical with the Kingdom of Assakenus of the Greek writers which lay to the east of the Saraswatī at a distance of about 25 miles from the sea on the Swat Valley. The Aśmakas are also mentioned by Pāṇini (IV, I, 173). They are placed in the north-west by the authors of the Mārkaṇḍeya Purāṇa and the Brihat-saṃhitā. It was a branch of this people of the north-west that probably settled in the territory known in the Aṅguttara Nikāya as Assaka Mahājanapada whose capital was Potana or Potali, the Paudanya of the Mahābhārata (1, 77, 47). In early Pāli literature Assaka has been distinguished from Muḷaka which lay to its north, but has always been associated with Avanti which lay immediately to the north-east. At the time of the Buddha, the Assakas had another settlement on the Godāvarī (S. Nip., V, 977) as already mentioned. This is probably referred to in the Cullakāliṅga Jātaka and in the Hāthigumphā inscription. Bhaṭṭaswāmi, the commentator of Kauṭilya’s Arthaśāstra identifies Aśmaka, the contiguous territory of Avanti, with Mahārāṣṭra. Practically speaking, therefore, the Assaka country of the Buddhists, whether it be identical with Mahārāṣṭra or located on the Godāvarī, lay outside the pale of the Madhyadeśa.

c7.s1.18

Avanti is mentioned in the Aṅguttara Nikāya as one of the sixteen great janapadas. From the Dipavaṃsa (Oldenberg’s ed., p. 57) we know that Ujjeni, the capital of Avanti, was built by Accutagāmi. Ujjeni is also referred to in Minor Rock Edict No. 2 of Asoka. A kumāra was in charge of a province with his headquarters at Ujjeni.

c7.s1.19

Avanti roughly corresponds to modern Mālwa Nimār and adjoining parts of the Central Provinces. Prof. Bhandarkar has rightly pointed out that ancient Avanti was divided into two parts; the northern part had its capital at Ujjeni and the southern part called Avanti Dakṣiṇāpatha had its capital at Māhissatī or Māhiṣmatī (CL., p. 54). The Mahāgovinda suttanta of the Dīgha Nikāya states that Māhissatī was the capital of the Avantis whose King was Vessabhu. This apparently refers to the Avanti country in the Dakṣiṇāpatha. The distinction is however noticed in the Mahābhārata where Avanti and Māhiṣmatī are said to be two different countries (II, 31, 10). Among other cities of Avanti referred to in Buddhist and Jain works, mention may be made of Kuraraghara and Sudarsanapura (B. C. Law, Ancient Mid-Indian Kṣatriya Tribes, p. 148; Kathākoṣa, 18).

c7.s1.20

Avanti was an important centre of Buddhism. Some of the leading theras and theris were either born or resided there, e.g., Abhayakumāra (Th. G.C., 39), Isidāsī (Therī G.C., 261-64), Isidatta (Th. G., 120), Soṇakuṭikaṇṇa (VT., pt. II, p. 32; Th. G., 369; Udāna, V, 6), and Mahākaccāna (SN., III, p. 9; Ibid., IV, p. 117; AN., I, p. 23, Vol. V, 46; MN., III, pp. 194, 223). From the Psalms of the Brethren (pp. 238-239) we learn that Kaccāyana the Great was born at Ujjeni in the family of the Chaplain of King Caṇḍapajjota. It is expressly stated that Mahākaccāna converted the King to the Buddhist faith. The Dhammapada commentary (Vol. V, p. 101) tells us that when Mahākaccāna was living at the city of Kuraraghara in Avanti, he ordained an upāsaka named Sonakuṭikaṇṇa. The Psalms of the Brethren (p. 107) tells us that the Thera Isidatta was one of the converts of Mahākaccāyana. He was born in the kingdom of Avanti at Veḷugāma.

c7.s1.21

The commentary on verses 21-23 of the Dhammapada gives a romantic story of the way in which a matrimonial alliance was established between the royal families of Kosambi and Avanti. At the time of the Buddha, India was divided into small independent kingdoms. Of these kingdoms Magadha under Bimbisāra and Ajātasattu, Kosala under Pasenadi, Avanti under Pajjota, and Kosambi under Udena, played important rôles in the political drama of India in the sixth and fifth centuries B.C. There was rivalry among these powers, each trying to extend its supremacy at the cost of another. Accordingly we find Pajjota trying to extend his supremacy over Udena. Pajjota, however, could not achieve his object. In the end Pajjota gave his daughter Vāsavadattā in marriage to Udena. This matrimonial alliance saved Kosambi from being conquered by Pajjota. Udena also established a matrimonial alliance with the King of Magadha. These two royal marriages were essentially necessary for the maintenance of the political independence of Kosambi which, however, served as a buffer state between Avanti and Magadha. Had not Udena contracted these alliances, Kosambi would have fallen an easy prey to the overgrowing powers of Magadha and Avanti.

c7.s1.22

Janapadas, Nigamas, Nagaras, Gāmas, etc.— Apara-Gayā. In the Mahāvastu (A Study of the Mahāvastu, pp. 156-57) we read that the Buddha, desirous of preaching the Dhamma to the Pañcavaggiya bhikkhus who were then in Benares, set out from Uruvilva. From Uruvilva the Buddha came to Gayā, from Gayā to Apara-Gayā where he was invited by Sudarsana, King of Snakes. He then came to Vesālī whence he went to a city named Cundadvīla, where he announced to the Ājivika named Upaka that without a master he had become ‘Buddha’.

c7.s1.23

Ambasanda. To the east of Rājagaha was the brahmin village of Ambasanda (DN., II, p. 263).

c7.s1.24

Once the Buddha dwelt at Andhakavinda. It is said that the Brahmā Sahampati saw the Blessed One there and uttered some verses in his presence (SN., I, p. 154). Andhakavinda.

c7.s1.25

There are references to Ayojjhā in Pāli literature. In the Saṃyutta (Vol. III, p. 140) we are told that the Buddha once dwelt in Ayojjhā on the bank of the Ganges. During the Buddhist period, Ayojjhā on the Sarayū was the capital of Dakshina Kosala, while that of Uttara Kosala was Sāvatthi on the Rāpti. Ayojjhā represents Sanskrit Ayodhyā of the Rāmāyaṇa and Ayojjhā.

c7.s1.26

A-yu-te of Yuan Chwang who places it 600 li to the south-east of the neighbourhood of Navadevakula city identified with Newal in Unao district, U.P. Ayodhyā is only a mile from Fyzabad. The janapada roughly corresponds to modern Oudh.

c7.s1.27

Andhapura is mentioned in the Serivāṇija Jātaka (Jāt., Vol. I, p. 111). It is said that two dealers in pots and pans, who were inhabitants of the kingdom of Seri, came across the river Teḷavāha and entered the city of Andhapura and set about hawking the wares round the streets.

c7.s1.28

In the Tipallatthamiga Jātaka (Jāt., Vol. I, p. 160) it is said that hard by the town of Āḷavī was the Aggāḷava Cetiya. The Buddha while dwelling in Aggāḷava shrine near Āḷavī told a story concerning the regulation to be observed in the building of cells. Āḷavī has been identified by General Cunningham and Dr. Hoernle with Newal or Nawal in Unao district in U.P. According to Mr. Nandalal Dey, Āḷavī is Aviwa, 27 miles north-east of Etwah.

c7.s1.29

Near the town of Anūpiya was the Anūpiya mango grove. While dwelling once in this grove, the Blessed One told a story about the Elder Bhaddiya who joined the ‘Brotherhood’ in the company of the six young nobles with whom was Upāli (Sukhavihārī Jātaka, Jāt., Vol. I, p. 140).

c7.s1.30

In the Cetiya Jātaka (Jāt., Vol. III, p. 460) we are told that four sons of the King of Ceti built five cities: Hatthipura, Assapura, Sihapura, Uttara Pañcāla, and Daddarapura. Hatthipura was built on the spot where the king’s son saw a white royal elephant. Assapura was named as such as the king’s son laid out the city in the very place where he saw a royal horse which was white. Sihapura was named from a maned lion. Daddarapura was named from the two mountains striking against each other and making the sound of ‘Daddara’.

c7.s1.31

It is difficult to identify the cities named in this Jātaka. Sihapura, however, may be taken to represent Yuan Chwang’s Seng-ho-pu-lo, or Singhapura situated at 700 li or 117 miles to the east of Taxila. But this is a mere conjecture and the Jātaka story cannot possibly be surmised to relate to the Gandhara region. Hatthipura again, however, may be taken to represent Hastināpura, traditionally identified with an old town in Mawāna tahsil, Merat (CAGI., p. 702).

c7.s1.32

In the Mahāparinibbāna Suttanta (DN., II) we are told that the Bulis of Allakappa obtained the possession of a portion of the relics of the Buddha and built a stūpa over them. The Bulis, like the Licchavis of Vesāli, the Videhas of Mithilā, the Sākiyas of Kapilavatthu, the Koliyas of Rāmagāma, the Bhaggas of Sumsumāra hill and the Moriyas of Pipphalivana, had a republican form of government. But their importance as a republican state was not very great.

c7.s1.33

Materials regarding the Bulis in Pāli literature are very meagre. The Dhammapada Commentary (Harvard Oriental Series 28, p. 247), however, refers to the kingdom of Allakappa. It was ten leagues in extent and its king was in intimate relationship with King Veṭhadipaka of Veṭhadipa. In Beal's Si-yu-ki, Veṭhadipa, the native land of Brāhmaṇa Droṇa, has been stated to be situated on the way from Masār in the Shāhābād district to Vaiśālī. It may, therefore, be assumed that Allakappa lay not very far from Veṭhadipa.

c7.s1.34

Bhaddiya. Visākhā was born in the city of Bhaddiya in the Aṅga kingdom (Dh.C., Vol. I, p. 384).

c7.s1.35

Beluvagāma. The village of Beluva was in Vesāli (SN., Vol. V, p. 152).

c7.s1.36

Bhaṇḍagāma. Bhaṇḍagāma was situated in the country of the Vajjis (AN., II, p. 1).

c7.s1.37

Bharu. In the Bharu Jātaka (Jāt., Vol. II, p. 171) we find a reference to the kingdom of Bharu ruled over by a king named Bharu. It is difficult to locate the kingdom.

c7.s1.38

Bahaḍagojatira. Bahaḍagojatira is mentioned in the Barhut inscriptions. The location of the place is unknown. The name, however, implies that the place was on the bank of a river crossed by bullocks, cows, and goats (Barhut Inscriptions by Barua and Sinha, p. 7).

c7.s1.39

Bibikānadikaṭa. Bibikānadikaṭa is referred to in the Barhut inscriptions. This, as its name implies, was a place in the region of the Bimbikā river. But a river or a country of this name has not as yet been traced in any known list of geographical names (Ibid., p. 8).

c7.s1.40

Bodhicaka. Bodhicaka, mentioned in the Barhut inscriptions, is Sanskrit Bodhicakra. It is doubtful if this was the name of a locality though a similar name Ekacakra is met with in the Pauranic list of places (Ibid., p. 28).

c7.s1.41

Dhammapālagāma. In the Mahādhammapāla Jātaka (Jāt., IV, p. 50) we read that Dhammapālagāma was included in the kingdom of Kāsī.

c7.s1.42

Dabha. Dabha is probably identical with Sanskrit Darbha mentioned in the Brahmāṇḍa and a few other Purāṇas as a country located on the hills. It is mentioned in the Barhut inscriptions.

c7.s1.43

Dasārna. In the Mahāvastu the traditional list of the sixteen Mahājanapadas is referred to, but the names of the countries are not given. But a long list of countries is given in connection with the In the Mahāparinibbāna Suttanta (DN., II, p. 123) and in the Samyutta Nikāya (IV, p. 109) mention is made of Hatthigāma. It was in the Vajji country. From the Mahāparinibbāna Suttanta we know that the Buddha in course of his journey from Rājagaha to Kusinārā passed through Hatthigāma.

c7.s1.44

Haliddavasana, a village in the Koliya country was visited by the Buddha (SN., V, p. 115). The Koliya country lay to the east of the Śākya territory. They had their capital at Kāmagāma. The introduction to the Kunāla Jātaka says that the Śākya and Koliya tribes had the river Rohiṇī which flowed between Kapilavastu and Rāmagāma. Both the tribes had the river confined by a single dam and they cultivated their crops by means of water of this river (Cowell's edition, Vol. V, pp. 219 foll.). From the Theragāthā (Verse 529, p. 56) it appears that the territories of the Śākyas and the Koliyas lay side by side and the river Rohiṇī formed the boundary between the two clans.

c7.s1.45

Majjhima propagated the Buddhist faith in the Himavantapadesa (Mv., Chap. XII). It has been identified by some with Tibet but Fergusson identifies it with Nepal. What is Himavantapadesa in the Mahāvaṃsa is, however, stated to be Cinarattha mentioned in the Sāsanavaṃsa (p. 13). Prof. Rhys Davids identifies Himavantapadesa with the Central Himalayas. It is 3,000 yojanas in extent (Papañcasūdanī, II, p. 6).

c7.s1.46

Icchānaṅgala was a brāhmaṇagāma in Kosala. Once the Buddha stayed at that village in the Icchānaṅgalavanasaṇḍa (AN., III, pp. 30, 341; Ibid., IV, p. 340). In the Suttanipāta (p. 115) the name of the village is given as Icchānaṅkala.

c7.s1.47

In the Aṅguttara Nikāya (Vol. IV, p. 354) it is said that once the Buddha was staying at the Cālikā-pabbata in Cālikā. The venerable Meghiya approached the Master and requested the Lord to permit him to go about for alms in Jantugāma. The Blessed One gave his permission and the latter went about for alms and in due course came up to the bank of the river Kimukālā.

c7.s1.48

Kākamḍi is mentioned in the Barhut inscriptions. The location of the place is unknown.

c7.s1.49

Khujatimduka is mentioned in the Barhut inscriptions. The location of the place is unknown. The Purāṇas mention Kubjaka and Kubjāmra among the holy places of India, but they do not seem to have any connection whatsoever with Khujatimduka.

c7.s1.50

From the Dhammapada Commentary (Vol. I, p. 96) we know that the village of Kalavāla was in the Magadharattha. We are told that one of the daughters of a Śākya chief by a slave girl, proves how proud and aristocratic the Śākyas were. Some of the Śākya ladies, who became nuns, have left behind them poems and songs that are preserved in the Psalms of the Sisters: Tissā (Pss.S., pp. 12-13), Abhirūpanandā (Ibid., pp. 22-23), Mittā (Ibid., p. 29) and Sundarinandā (Ibid., pp. 55-57).

c7.s1.51

The administrative and judicial business of the Śākya clan was carried out in their Santhāgāra or Mote hall at Kapilavatthu (Buddhist India, p. 19). The Lalitavistara gives 500 as the number of the members of the Śākya Council (pp. 136-137).

c7.s1.52

In the Dhammapada Commentary (III, p. 254) we are told that the Śākyas and the Koliyas caused the waters of the river Rohinī to be confined by a single dam between the city of Kapilavatthu and the city of Koliya, and cultivated the fields on both sides of the river. Once a quarrel broke out between the Śākyas and the Koliyas regarding the possession of the river. The Buddha knowing that the quarrel would result in the destruction of both went to the place of the scene and brought about conciliation.

c7.s1.53

In one of the Jātakas (Jāt., IV, pp. 144 ff.) we are told that Viḍūḍabha, in order to crush the Śākyas who deceived his father by giving him a daughter of a slave girl to marry, deposed his father and became king. He marched out with a large army and succeeded in annihilating the Śākyas. But he with his army met with destruction.

c7.s1.54

In the Mahāvaṃsa Ṭīkā (pp. 119-121) we are told that some Śākyas being oppressed by King Viḍūḍabha fled to the Himalayas where they built the Moriyanagara. It is now generally accepted that Candagutta, grandfather of Asoka the Great, belonged to the Moriya clan which had its seat of government at Pipphalivana. Kapilavatthu is referred to in both the Ceylonese chronicles, the Dīpavaṃsa and the Mahāvaṃsa.

c7.s1.55

Yuan Chwang visited Kapilavastu, the towns of Krakucandra and Konāgamana and Lumbinī or La-fa-ni grove, the birth place of Lord Buddha. The Rummindeī pillar inscription of Asoka locates beyond doubt the Lumbinī grove. The inscription on the Nigliva pillar (now situated 38 miles north-west of the Uskabazar station of B.N.W. Ry.) shows that it was erected near the stūpa of Konāgamana; but it is not in situ. The village of Piprāwā (Birdpur Estate, Bastī District)—the findspot of the famous Piprāwā Vase—marks, according to Dr. Fleet, the site of Kapilavastu (J.R.A.S., 1906, p. 180; CAGI., pp. 711-712). Dr. Rhys Davids, however, takes Tilaura Kot to be the old Kapilavastu and Piprāwā to be the new city built after the destruction of the old city by Viḍūḍabha. Mr. P. C. Mukherjee concurs with Dr. Rhys Davids and identifies Kapilavatthu with Tilaura, 2 miles north of Tauliva which is the headquarters of the provincial government of the Tarai, and 3½ miles to the south-west of the Nepalese village of Nigliva, north of Gorakhpur, situated in the Nepalese Tarai. Rummine-dei is only 10 miles to the east of Kapilavatthu, and 2 miles north of Bhagavanpur.

c7.s1.56

The Kālāmas of Kesaputta were a small republican clan during the age of Bimbisāra, and have been mentioned along with other contemporary republican clans such as the Śākyas of Kapilavastu, the Koliyas of Rāmagāma, the Bhaggas of Sumsumāra hill, the Bulis of Allakappa, and the Moriyas of Pipphalivana. According to the Buddhacarita (XII, 2) they were the clans to which the philosopher Āḷāra belonged. The Aṅguttara Nikāya (I, 188) seems to place Kesaputta in Kosala.¹

c7.s1.57

¹ The name of their capital “Kesaputta” reminds us of the Kesins, a people mentioned in the Śatapatha Brāhmaṇa (Vedic Index, I, p. 186) and probably also in the Aṣṭādhyāyī of Pāṇini (VI, 4 165), and connected with the Pañcālas and Dalbhyas who appear in the Ṛgveda, V, 61, as settled on the banks of the Gomatī’—PHAI., p. 118.

c7.s1.58

It was the capital of King Khema’s kingdom (DN., II, p. 7). The exact identity of the place is not known.

c7.s1.59

Mithilā was the capital of the Videhas and is celebrated in the Epics as the land of King Janaka. At the time of the Buddha the Videha country was one of the eight constituent principalities of the Vajjian confederacy. Of these eight principalities the Licchavis of Vesālī and the Videhas of Mithilā were, however, the most important.

c7.s1.60

It is stated in one of the Jātakas (Cowell’s Jāt., III, p. 222) that the city of Mithilā, the capital of the Videhas, was seven leagues and the kingdom of Videha, three hundred leagues in extent. In the Mahājanaka Jātaka (Cowell’s Jātaka, IV, p. 204) the distance between Mithilā and Campā is given as sixty leagues. In one of the Jātakas (Cowell’s Jātaka, III, p. 222) we read that the kingdom of Videha had 15,000 villages, 16,000 storehouses filled, and 16,000 dancing girls. It is clear from Dhammapāla’s Paramatthadīpanī on the Theragāthā (pp. 277-278) that at the time of the Buddha, Videha was a centre of trade. We are told of people coming from Sāvatthi to Videha to sell their wares. It is also stated that the route passed through a desert.

c7.s1.61

Videha is identical with ancient Tirabhukti, that is modern Tirhut. According to the Śatapatha Brāhmaṇa (I, IV, 1) Videha was so named after Māthava the Videgha who colonized it. It was bounded by the Kausikī (Kosī) in the east, the Ganges in the south, the Sadānīrā (the Gandak or the Rāptī) in the west and the Himalayas in the north. According to the Rāmāyaṇa (Ādikāṇḍa, XLIX, 9-16; cf. Śānti Parva of the Mahābhārata, CCCXXVII, 12233-8), Mithilā was the name of the capital as well as of the country itself. Cunningham identifies the capital with Janakapura, a small town within the Nepal border, north of which the Muzaffarpur and Darbhanga districts meet (CAGI., p. 718).

c7.s1.62

Macalagāmaka. In one of the Jātakas (Jāt., I, 199) reference is made to a village named Macala in Magadha.

c7.s1.63

Namdinagara. It is mentioned in the Barhut inscriptions. The location of the place is unknown. If it be the same as Nandigrāma of the Rāmāyaṇa, then it may be identical with Nandgaon in Oudh.

c7.s1.64

Nagara or Nagari. The place is mentioned in the Barhut inscriptions. The location of the place is unknown. Is it identical with Nagarahāra mentioned in the Parāsaratantra, the Nang-go-lo-ho-lo of the Chinese, the Nagara or Dionysopolis of Ptolemy and identified with Jelalabad? If so, then it should be located in the Uttarāpatha division. But it may also be held to be identical with Nagarī or Nagara, 8 miles north of Chitorgadh State in Udaipur in Rajputana.

c7.s1.65

Nālandā. Nālandā is frequently referred to in early Pāli literature. The Buddha is said to have started once from Rājagaha for Nālandā (DN., I, pp. 1 foll.). In the Saṃyutta Nikāya it is stated that the Buddha once visited Nālandā from Kosala (Ibid., IV, p. 323). In the Majjhima Nikāya (Vol. I, p. 371) we read that once the Buddha dwelt in the Pāvārikambavana at Nālandā where he had a discussion with Dīgha Tapassi, a Nigaṇṭha, relating to the Nigaṇṭha doctrines and delivered the Upālisutta. In the Sumaṅgalavilāsinī (Vol. I, p. 35) we find that the distance from Rājagaha to Nālandā was one yojana, Nālandā is identified with modern Bargaon, 7 miles to the north-west of Rājgir in the district of Patna. Nālandā acquired an orient-wide celebrity as the most important seat of Buddhist learning and culture in the days of the Guptas from the sixth and seventh centuries onwards.

c7.s1.66

The famous Indrasilā cave may be located in the rugged hill rising immediately to the west of the Badgaon village.

c7.s1.67

Nālaka. Nālaka, a village in Magadha, was visited by Sāriputta (SN., IV, p. 251). We know that Sāriputta stayed among the Magadhans at Nalagāmaka which was not far from Rājagaha (Ibid., V, 161). This Nalagāmaka may be said to be identical with Nālaka. In the Mahāsudassana Jātaka (Jāt., I, p. 391) the name of the village where the Elder Sāriputta was born is given as Nāla. In the same Jātaka we read that Sāriputta died at Varaka (Ibid.).

c7.s1.68

In the Saṃyutta Nikāya (II, p. 74) we are told that the Buddha stayed at Ñātika. It is called Ñātika. Nādika (of the Nādikas). The identification of the place is not known.

c7.s1.69

In the Cariyāpiṭaka (Dr. B. C. Law's Ed., p. 7) we read that Canda-Kumāra was the son of Pupphavatī. Ekarāja of Pupphavatī. He offered charities whole-heartedly and he never ate anything without first giving it to a beggar. Pupphavatī was only another name for Bārāṇasī, the capital of the Kāsī kingdom (Cl., pp. 50-51). Other names of Bārāṇasī were Surundhana, Sudassana, Brahma-vaddhana, Rammanagara and Molini.

c7.s1.70

The Moriyas of Pipphalivana are included in the list of the republican clans that existed in the time Pipphalivana. of the Buddha (Mahāparinibbāna Sutta-ta—DN., Vol. II, p. 167). There is little information about the Moriyas in Buddhist literature. From the Suttanta referred to above we come to know that they got a portion of the relics of the Buddha and erected a stūpa over the same. In the Mahāvaṃsa we are told that Candagutta, grandfather of Asoka, belonged to the Moriya clan. The Moriyas are, therefore, the same as the Mauryas.

c7.s1.71

The Koliyas, one of the republican clans of the time of the Buddha, had two settlements, one at Rāmagāma. Rāmagāma and the other at Devadaha. The Sumaṅgalavilāsinī (pp. 260-262) tells us of the origin of the Koliyas. It is stated that a sage named Rāma, an ex-king of Benares who left his kingdom and retired to a forest as he was detested by his wives and relatives, married the eldest of the five daughters of King Okkāka, who had been forsaken by her relatives and forced to live in forest, and built a town in the forest removing a big Kola tree. The city henceforth came to be known as Kolanagara and the descendants of the king came to be known as Koliyas.

c7.s1.72

According to the Mahāvastu (Vol. I, pp. 352-55) the Koliyas were, however, descendants of the sage Kola. The Kuṇāla Jātaka (Jāt., V, p. 413) says that the Koliyas used to dwell in the Kola tree. Hence they came to be called the Koliyas.

c7.s1.73

In the Theragāthā (V, 529, p. 56) and in one of the Jātakas (Cowell's Jātaka, V, p. 219) we are told of a quarrel between the Sākyas and the Koliyas. The Buddha, however, brought about a conciliation between the two clans.

c7.s1.74

Rāmagāma is Rampur Deoriya in the district of Basti in Oudh.

c7.s1.75

The Buddha once dwelt in the Sakka country in Sāmagāma and delivered the Sāmagāma Sutta (MN., Sāmagāma. II, p. 243). The Aṅguttara Nikāya (III, p. 309) also tells us that the Buddha once dwelt at Sāmagā-maka in the country of the Sākyas on the bank of a tank.

c7.s1.76

modern districts of Santal Parganas, Birbhum and northern portion of Hazaribagh.

c7.s1.77

Pundravardhana, according to the Divyāvadāna (J.R.A.S., 1904, p. 86), was the eastern boundary of the Majjhimadesa and is identical with the Pun-na-fa-tan-na of Yuan Chwang.

c7.s1.78

Tanasuliya or Tanasuli. It is evident from the record of Khāravela's fifth regnal year (Hāthigumphā inscription) that Kalinganagara, the capital of Khāravela's kingdom of Kalinga was not far from Tanasuliya or Tanasuli road wherefrom a canal opened by King Nanda was led by extension into the city of Kalinga. Dr. Barua says in his book on Old Brāhmī Inscriptions (p. 14) that Tanasuliya or Tanasula is a name which stands in contrast with Mahāsuliya or Mahāsuli, tan or tanu being the opposite form of Mahā or Maha.

c7.s1.79

Thūna. Thūna probably represents Sthūna of the Divyāvadāna and was a brāhmanagāma (Jāt., VI, p. 62) that formed the western boundary of the Buddhist Majjhimadesa. Thūna has not been identified by any scholar. As Yuan Chwang's account makes Thaneswar the westernmost country of the Buddhist Majjhimadesa, Prof. Mazumdar proposes to identify Thūna with Sthāniswara or Thaneswar (Cunningham's Geography of Ancient India by S. N. Mazumdar, Introduction, p. xliii).

c7.s1.80

Ukkācelā. In the Majjhima Nikāya we are told that the Buddha dwelt at Ukkācelā on the bank of the river Ganges in the Vajji country and delivered the Cūlagopālaka Sutta. In the Samyutta (Vol. V, p. 163) we find that the Buddha stayed among the Vajjians at Ukkācelā on the river Ganges together with a great company of bhikkhus, not long after the passing away of Sāriputta and Moggallāna.

c7.s1.81

Upatissagāma. The village of Upatissa was not far off from Rājagaha (Dh.C., I, p. 88).

c7.s1.82

Ugganagara. In the Dhammapada Atthakathā (Dh.C., III, p. 465) we find a reference to the Ugganagara. It is said that a certain seṭṭhi named Ugga came to Sāvatthi on business purposes from Ugganagara.

c7.s1.83

Usināra. There are numerous references to Usinārā in Pāli literature. In the Divyāvadāna (p. 22) mention is made of Usiragiri. Dr. Roy Chaudhuri rightly points out that Usinaragiri mentioned in the Kathāsaritsāgara is doubtless identical with Usiragiri of the Divyāvadāna and Usiradhaja of the Vinaya Texts (S.B.E., Pt. II, p. 39) where it has been described as the northern boundary of the Buddhist Majjhimadesa. It was a mountain to the north of Kaṅkhal (Hultzsch in IA., 1905, p. 179).

c7.s1.84

Once the Buddha after passing the rainy season at Verañja arrived at Sāvatthi in due course (Cullasuka Jātaka, Jāt., Vol. III, p. 494).

c7.s1.85

Verañja City.

c7.s1.86

The city of Vettavatī was on the bank of the river of that name (Matanga Jātaka—Jāt., Vol. IV, p. 388). It is doubtless identical with Sanskrit Vetravatī mentioned in Kālidāsa’s Meghadūtam. The Vettavatī river is identified with the modern Betva, a small tributary of the Ganges.

c7.s1.87

Vettavatī.

c7.s1.88

The Barhut inscriptions mention Venuvagāma as a suburb of Kosambī. Cunningham identifies it with the modern village of Ben-Purwa to the north-east of Kosam.

c7.s1.89

Venuvagāma.

c7.s1.90

Vedisa, mentioned in Barhut inscriptions, is Pāli Vidisā and Sanskrit Vaidiśa. It is, according to Cunningham, the old name of Besnagar, a ruined city situated in the fork of the Bes or Vedisa river and the Betwa within 2 miles of Bhisa. Vaidiśa was, according to the Purānas, situated on the bank of the Vidisā river which took its rise from the Pāripātra mountain.

c7.s1.91

Vedisa.

c7.s1.92

Vidisā came for the first time into prominence in Buddhism in connection with the viceroyalty of Asoka. Asoka, while he was a viceroy at Ujjain, married a Vaiśya girl from Vessanagara or Vaiśyanagara which was evidently the old name of Besnagar. Since the time of Asoka it became an important centre of Buddhism and later on of Vaiṣnavism.

c7.s1.93

In the Mahā-Ummaga Jātaka (Jāt., VI, pp. 330-331) Yavamajjhaka occurs as a general name for four market towns distinguished as eastern, southern, western and northern according to their respective positions near the four gateways of the city of Mithilā, the capital of Videha.

c7.s1.94

Yavamajjhaka.

c7.s1.95

In the Saṃyutta Nikāya (Vol. II, p. 135; Vol. V, pp. 401, 460-461) as well as in the Anguttara Nikāya (Vol. IV, p. 101; Vol. V, p. 22), Aciravatī is mentioned as one of the five great rivers or Mahānadī. The four other rivers mentioned are: Gaṅgā, Yamunā, Sarabhu, and Mahi. In the Sālittaka Jātaka (Jāt., Vol. I) and in the Kurudhamma Jātaka (Jāt., Vol. II) we find that the river Aciravatī was near Sāvatthi. This is also borne out by a story in the Dhammapada Commentary (Vol. III, p. 449) in which we read that there was a certain village named Pandupura not far off from the city of Sāvatthi, where dwelt a certain fisherman who on his way to Sāvatthi saw some tortoise eggs lying on the bank of Aciravatī. In the Dhammapada Atthakathā (Vol. I, pp. 359-360) we are told how Pasenadi’s son Viḍūḍabha met the Śākyas in battle on the bank of Aciravatī river and completely routed them. In vain did the Buddha try to save the Śākyas. But Viḍūḍabha and his army

c7.s1.96

Rivers, Lakes, Tanks, etc.—Aciravatī.

c7.s1.97

also met with destruction; the Aciravatī overflowed and carried all into the sea. In the Dīgha Nikāya (Vol. I, p. 235) we read that once the Buddha went to Manasākaṭa, a brahmin village in the Kosala country and dwelt at Ambavana on the bank of the river Aciravatī to the north of Manasākaṭa.

c7.s1.98

Aciravatī is the river Rapti in Oudh, on which the town of Sāvatthī was situated. It was also called Ajiravatī and its shortened form is Airāvatī. It is a tributary of the river Sarayū.

c7.s1.99

At the time of his great Retirement the Buddha took with him Channa, his courtier, and Kanthaka, his horse. He left Kapilavatthu and proceeding to the bank of the river Anomā, he retired from the world and adopted the life of a monk (Dh. A., I, p. 85).

c7.s1.100

According to Cunningham, Anomā is the river Aumi, in the district of Gorakhpur. But Carlleyle identifies the river Anomā with the Kudawa Nadī in the Basti district of Oudh.

c7.s1.101

In the Majjhima Nikāya (Vol. I, p. 39) we are told that Bāhukā, Sundarikā, Sarasvatī and Bāhumatī were rivers, Gayā and Payāga were tīrthas only, or ghats on the Ganges. Bāhukā may be the Bāhudā river of the Mahābhārata and Harivaṃśa, identical with the river Dhabala now called Dhumela or Burha Rāpti, a feeder of the Rāpti in Oudh. Pargiter, however, identifies it with Rāmagangā which joins the Ganges near the Kanoj. As regards Bāhumatī, an identification may be suggested with Bāgmatī, a sacred river of the Buddhists in Nepal. Bāgmatī is called Bachmati as it was created by the Buddha Krakucchanda by word of mouth during his visit of Nepal. Its junction with the rivers Maradārika, Manisrohi, Rājamañjari, Ratnāvali, Chārumati, Prabhāvati, and Triveni form the tīrthas called Sānta, Saṅkara, Rājamañjari, Pramodā, Sulakeshana, Jayā and Gokarna respectively (Svayambhū Purāṇa, Chap. V; Varāhapurāṇa, Chap. 215).

c7.s1.102

The river Campā formed the boundary between Aṅga and Magadha (Campeyya Jātaka—Jāt., IV, p. 454).

c7.s1.103

It is mentioned in the Aṅguttara Nikāya, Vol. IV, p. 101, as a lake, but has not yet been identified.

c7.s1.104

Enī has been referred to in the Baka-Brahma Jātaka (Jāt., III, 361).

c7.s1.105

The river Gaṅgā has been mentioned frequently in ancient Pāli literature, and is identical with the great sacred river on the banks of which the drama of Indian history has so often been enacted—the Ganges which is famous in early, mediæval and modern history of India. According to the Sigāla Jātaka (Jāt., Vol. I, p. 502) she flowed by the city of Bārāṇasī. There is a confluence between this river and Yamunā (Sumaṅgalavilāsinī, II, p. 652).

c7.s1.106

Gaggarā pokkharanī. From the Sumaṅgalavilāsinī (pt. I, p. 279) we learn that the Buddha taught the people of Campā the dhamma on the bank of Gaggarā tank. We are told that it was dug by the queen Gaggarā, and was not far from the city of Campā.

c7.s1.107

Hiraññavatī. The Sālavana of the Mallas of Kusinārā was on the bank of the river Hiraññavatī (DN., II, p. 137). The Hiraññavatī is the Little Gandak and the same as Ajitavatī near Kusinārā or Kusinagara. It flows through the district of Gorakhpur about eight miles west of the Great Gandak and falls into the Gogrā (Sarayū).

c7.s1.108

Jetavanaloka. It is mentioned in the Samuddavāṇija Jātaka (Jāt., IV, p. 158) as a tank, but it has not yet been identified.

c7.s1.109

Kebuka. The Kākāti Jātaka (Jāt., III, p. 91) states Kebuka to be a river; but it is difficult to identify it.

c7.s1.110

Kosiki. The Kimchanda Jātaka (Jāt., Vol. V, p. 2) refers to Kosiki as a branch of the Ganges. It is identical with the river Kusi.

c7.s1.111

Ketumatī. It is stated in the Vessantara Jātaka (Jāt., Vol. VI, p. 518) that the King Vessantara with his wife and children proceeded to Gandhamādana. Then setting his face northward he passed by the foot of Mount Vipula and rested on the bank of the river Ketumatī. He crossed the stream and then went on to the hill called Nālika. Still moving northward he reached the lake Mucalinda.

c7.s1.112

Kakutthā. While going to Kusinārā from Rājagaha, the Buddha had to cross the river Kakutthā. Having crossed the river he arrived at Ambavana and then proceeded to the Malla's Sāla-grove near Kusinārā.

c7.s1.113

Kakutthā is the small stream Barhi which falls into the Chota Gandak, eight miles below Kasia. Carlleyle has identified it with the river Ghāgī, one and half miles to the west of Chitiyaon in the Gorakhpur district. Lassen identifies Kakanthis of Arrian with the river Bāgmatī of Nepal.

c7.s1.114

Kaddama-daha. Kaddama-daha, a river on the bank of which Mahākaccāna once took up his residence for some time, has been mentioned in the Aṅguttara Nikāya (Vol. I, p. 65).

c7.s1.115

Kimikālā. In the Aṅguttara Nikāya (Vol. IV, p. 354) we are told that once while the Buddha was staying at Cālikā on the Cālikāpabbata the venerable Meghiya sought the permission of the Buddha to go to Jantugāma. While returning from the village after his meal he reached Kimikālā.

c7.s1.116

It has been described as a lake in the Kunāla Jātaka (Jāt., V, p. 419; AN., IV, p. 101) but has not yet been identified. Kunāla.

c7.s1.117

Kaṇṇamuṇḍā has been described in the Aṅguttara Nikāya (Ibid.) as a river, but has not yet been identified. Kaṇṇamuṇḍā.

c7.s1.118

Khema, a lake that was excavated by the King of Benares named Bahuputtaka (Haṃsa Jātaka, Jāt., IV, p. 424). Khema.

c7.s1.119

A lotus lake near the city of Sakula in the kingdom of Mahimsaka (Cullahamsa Jātaka, Jāt., V, p. 337) which, however, is difficult to be identified. Mānusiya.

c7.s1.120

Maṅgalapokkharaṇī has been described in the Aṭṭhasālinī (p. 33) that while he was sitting on the bank of the Maṅgalapokkharaṇī, the Buddha got the news of Rāhula's death. Maṅgalapokkharaṇī.

c7.s1.121

Once the Buddha dwelt at Vaisālī in the Kūṭāgārasālā on the bank of the lake Markaṭa (Dvd., p. 200). Markaṭa-hrada.

c7.s1.122

Mahī, one of the five great rivers (AN., IV, p. 101; Milinda-pañha, p. 114; S. Nip., p. 3) mentioned in Pali literature. The river Mahī is a tributary of the Gaṇḍaka. Mahī.

c7.s1.123

The Migasammatā, a river, had its source in the Himavanta and had fallen in the Ganges (cf. ‘Himavantato Gaṅgaṃ pattā’, Jāt., VI, p. 72). Migasammatā.

c7.s1.124

Rathakāra has been described as a lake in the Aṅguttara Nikāya (Vol. IV, p. 101). Rathakāra.

c7.s1.125

The Rohanta-Miga-Jātaka (Jāt., Vol. IV, p. 413) describes Rohanta as a lake which however has not been identified. Rohanta.

c7.s1.126

Rohiṇī has been referred to in the Jātakas (Rukkhadhamma Jātaka, Jat., Vol. I, p. 327; Phandana Jātaka, Jāt., Vol. IV, p. 207) as a river. Once a quarrel broke out among the Sākiyas and the Koliyas regarding the possession of the river Rohiṇī. But the Buddha succeeded in restoring peace among his kinsfolk. Rohiṇī formed the boundary between the Sākya and the Koliya countries. Rohiṇī.

c7.s1.127

Sappinī, a river, in Rājagaha (SN., I, p. 153). In the Aṅguttara Nikāya (Vol. II, p. 29) we are told that the Buddha once went from the Gijjhakūṭa mountain at Rājagaha to the bank of the river Sappinī to meet some wanderers. The Pañchāna river is perhaps the ancient Sappinī. Sappinī.

c7.s1.128

The Saṃyutta Nikāya (Vol. V, p. 297) describes Sutanu as a river on whose bank Anuruddha stayed for once.

c7.s1.129

Sutanu.

c7.s1.130

Mandākini, a river (AN., IV, p. 101). It is the Kāligaṅgā or the western Kālī or Mandāgni, which rises in the mountains of Kedāra in Gharwal. It is a tributary of Alakānanadā.

c7.s1.131

Mandākini.

c7.s1.132

Cunningham, however, identifies it with Mandākin, a small tributary of Paisundi in Bundelkhand which flows by the side of Mount Chitrakūta.

c7.s1.133

After the attainment of the Perfect Enlightenment the Buddha dwelt at Uruvelā in the Ajapāla Nigrodha on the bank of the river Nerañjarā. It is the river Phalgu mentioned in Asvaghoṣa's Buddhacarita. Its two branches are the Nilājanā and the Mohanā, and their united stream is called Phalgu. Buddhagayā is situated at a short distance to the west of the Nilājanā or Nirañjanā which has its source near Simeria in the district of Hazaribagh.

c7.s1.134

Nerañjarā.

c7.s1.135

It is said that the Kinnarī Manoharā, wife of Prince Sudhanu who was the son of Suvāhu, King of Hastināpura, while going to the Himalayas, crossed the river Satadru and proceeded to the Mount Kailash (A Study of the Mahāvastu, p. 118). Satadru is modern Sutlej, a tributary of the Ganges.

c7.s1.136

Satadru.

c7.s1.137

Sundarikā has been described in the Saṃyutta Nikāya (Vol. I, p. 167) as a river in Kosala.

c7.s1.138

Sundarikā.

c7.s1.139

A tank near Rājagaha (Saṃyutta, Vol. V, p. 447).

c7.s1.140

Sumāgadhā.

c7.s1.141

It is mentioned in the Kākāti Jātaka (Jāt., Vol. III, p. 90) as a lake.

c7.s1.142

Simbali.

c7.s1.143

The Milindapañho (p. 114) refers to Sarabhū as a river issuing forth from the Himavanta. It is Ghagra or Gogra, a tributary of the Ganges on which stood the city of Ayojjhā. It is the Sarabos of Ptolemy, and is one of the five great rivers mentioned in early Pāli literature.

c7.s1.144

Sarabhū.

c7.s1.145

Sarassati is evidently the Sanskrit Sarasvatī mentioned in Vedic and Brahmanical literature. According to the Brāhmanas, the Kāvyamīmāṃsā and Manu Saṃhitā, it formed the western boundary of the Brahmanical Madhyadeśa. According to the Milindapañho (p. 114) the Sarassati issued forth from the Himavanta. It rises in the hills of Sirmur in the Himalayan range called the Sewalik and emerges into the plains at Ad Badri in Ambala. Like the Ganges, the river Sarassati or Sarasvatī is considered as sacred by the Hindus.

c7.s1.146

Sarassati Ūhā. The river Ūhā was in the Himavanta (Milindapañho, p. 70).

c7.s1.147

Vidhavā, a river in the Himavanta (cf. ‘Anto Himavanto’; Jāt., Vol. III, p. 467).

c7.s1.148

Vetravatī, a river, is mentioned in the Milindapañho (p. 114). From the Mātaṅga Jātaka (Jāt., Vol. IV, p. 388) we know that the city of Vettavatī was on the banks of the river of that name. It is the river Betwa in the kingdom of Bhopal, an affluent of the Jumnā, on which stands Bhilsā or the ancient Vidisā.

c7.s1.149

Vetarani. The river Vetaraṇī is referred to in the Saṃyutta (Vol. I, p. 21) where it is stated to be the river Yama (cf. Yamassa Vetaranim). The Buddhist tradition, therefore, seems to support the Brahmanical tradition of the Vaitaraṇī being the Yama’s river. In this river the hellish creatures suffer (cf. Jāt., V, p. 276).

c7.s1.150

It is the river Vaitaraṇī in Orissa and is mentioned in the Mahābhārata (Vana P. Chap. 113) as being situated in Kaliṅga. It is again identified with the river Dantura which rises near Nāsik and is in the north of Bassein. This sacred river is said to have been brought down to the earth by Parasurāma (Padma and Matsya Purāṇas). According to the Mahābhārata (Vana P. Chap. 83) it is a river in Kurukshetra. It is further identified with a river in Gharwal on the road between Kedara and Badrinātha.

c7.s1.151

Yamunā is one of the five great rivers mentioned in early Pāli literature (AN., IV, p. 101; SN., Vol. II, p. 135; Vol. V, pp. 401, 460, 461). It is the modern Jumna.

c7.s1.152

The Ahogaṅgā-pabbata is a mountain in India. It is said that the venerable Moggaliputta Tissa Thera, having made over his disciples to the thera Mahinda, went to the Ahogaṅgā mountain near the source of the Ganges (Mv., p. 51).

c7.s1.153

The Sarabhaṅga Jātaka (Jāt., Vol. V, p. 134) refers to the Arañjara which seems to be a chain of mountains in the Central Provinces.

c7.s1.154

The Anoma and Asoka mountains do not seem from their description in the Apadāna (pp. 345 and 342 respectively), to have been far off from the Himavanta.

c7.s1.155

According to the Apadāna (p. 50), the Cittakūṭa mountain was not also very far off from the Himavanta. It has, however, been identified with Kāmptanāth-giri in Bundelkhand. It is an isolated hill on a river called the Paisunī or Mandākini.

c7.s1.156

It is about four miles from the Chitrakūṭa station of the G.I.P. Railway.

c7.s1.157

Cāvala. The Cāvala mountain has been described in the Apadāna to be not far off from the Himavanta (Apadāna, p. 451).

c7.s1.158

Cittala. We find mention of the Cittala mountain not only in the Aṭṭhasālinī (p. 350), but also in the Visuddhimagga (p. 292). In the latter there is also a reference to a vihāra on it.

c7.s1.159

Ceṭiya. The Aṭṭhasālinī also refers to the Ceṭiya Pabbata (p. 200) which, however, is difficult to be identified.

c7.s1.160

Corapapāta. According to the reference in the Dīgha Nikāya, (Vol. II, p. 116) the Corapapāta seems to have been a hill near Rājagaha.

c7.s1.161

Daṇḍakahirañña pabbata. This mountain seems to have been located in the Himavantapadesa (Jāt., Vol. II, p. 33).

First 161 of 255 passages. Read on

Linked texts (95)