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Life in Ancient India as Depicted in the Jain Canons, with Commentaries: An Administrative, Economic, Social and Geographical Survey c20: Section VI: Some Important Kings and Dynasties

Life in Ancient India as Depicted in the Jain Canons, with Commentaries: An Administrative, Economic, Social and Geographical Survey c20

Language
English

Contents

Section VI: Some Important Kings and Dynasties

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CHAPTER I SIXTY THREE GREAT MEN

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CHAPTER II KINGS AND RULERS

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The first of these, the *Gospel of the Hebrews*, was used by the Jewish Christians of Palestine, and was probably a version of the Gospel of Matthew, though it contained some traditions not found in our canonical books. The *Gospel of the Egyptians* was used by the ascetic sects of Egypt, and was marked by a strong tendency towards mysticism and asceticism. The *Gospel of Peter* was used by the Docetists, and taught that Christ did not really suffer, but only appeared to do so.

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These gospels, and others like them, were not accepted by the Church as a whole, and were gradually lost or suppressed. The Church, however, felt the need for a standard collection of writings that would serve as a guide for faith and practice. This led to the formation of the New Testament canon, a process that took several centuries to complete.

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The first step in this process was the collection of the letters of Paul, which were widely circulated among the churches. Then came the four Gospels, which were accepted as the authoritative accounts of the life and teachings of Jesus. The Acts of the Apostles and the other epistles were gradually added, and finally the Book of Revelation.

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By the end of the second century, the core of the New Testament was generally accepted by the Church. The process of canonization was not a formal act of a council, but rather a gradual recognition by the churches of the writings that were most valuable for their life and worship. It was only in the fourth century that the canon was formally closed by the councils of the Church.

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The formation of the New Testament canon was a crucial event in the history of the Church. It provided a standard of faith and practice that helped to unify the Church and to protect it from the influence of heretical sects. It also ensured that the teachings of Jesus and the apostles would be preserved for future generations.

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It may be noted that the chronological side of the Jain Canons is very weak and so a systematic chronological framework cannot be expected from such a class of work. As a matter of fact, the Jain texts are full of legendary traditions interspersed with loose facts here and there, which were narrated by the religious teachers to enliven their sermons and to illustrate their doctrines. Like Buddhist kings and monarchs, here also we notice the kings and emperors renouncing the world and attaining salvation on some mountain after severe penance. Very often we meet king Jiyasattu in these legends which seems to be a common designation of kings like Bambhadatta of the Buddhists or the epithet Devānāmpiya of a later age.

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Jain texts mention a number of kings and rulers who were contemporaries of Mahāvīra, but it should be noted that except for a few well-known kings such as Śreṇika, Kūṇika, Pradyota and Udayana, none of them is identified. We know nothing even about such a powerful king as Ceṭaka, who was followed of eighteen republican kings of Kāśī and Kosala and a staunch follower of Jain religion. Similarly, nothing is heard about Dadhivāhana of Campā, Dasannabhadda of Dasanna and Udāyana 'Rudrāyana of the Buddhists' of Vītabhaya so well-known in the Jain Canons. The last mentioned king is described as one of the eight chief kings¹ ordained by Lord Mahāvīra himself. In the same way other contemporary kings² of Mahāvīra are unidentified so far, and their historicity is in absolute darkness.

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¹ The other kings were Eneyaka, Virangaya, Virayasa, Sañjaya, Seya, Siva-na Sankh (Thā 8 621). Besides, Dasannabhadda (Āta cū. p 476) and Pasannacanda (ibid, p 455f) are mentioned among other rulers who joined the ascetic order of Mahāvīra.

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² Some of these kings are Adīnasattu (Vivā, II 1, p 59), Hatthivāla (Kalpa sū 5 123) Mittanandī (Vivā, II, 10 p 64-2), Sirīdāma (Vivā, 6, p 36), Soriyadatta (Vivā, 8, p 45f), Vāsavadatta (Vivā II p 64) and Vijaya (Vivā 1, p 2).

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Regarding the kings and princes, another point which should be noted is that most of the notable rulers are equally claimed by Jains and Buddhists³ as followers of their respective faith. This only proves that the rulers in ancient India showed uniform courtesy towards religious teachers of different sects, and people in general were not so sectarian as we notice in later ages.⁴

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³ Cf for instance that Seniya Bimbasāra of Magadha up to the day of his death was given to the praises of Buddha, (Dīgh II p 202). Similarly it is mentioned that Abhayarāja-kumāra asked Buddha to accept him as his disciple and embraced the Master's faith, Abhayarājakumārasutta Majjhima. In the same way Ānanda is said to have preached his sermons to Udayana and his queens (Cullaragga, XI 1 13).

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⁴ Cf the equal reception given to Thāvaccāputta, a Jain monk, and the mendicant Suya by the citizens of Sogandhiyā (Nāyā 5 p 73).

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Wherever possible with the help derived from Brahmanic and Buddhist traditions, we have tried to arrange the loose and varied facts embodied in the Jain Canons. As in the previous chapter, in the absence of chronology, we have felt it advisable to arrange the kings in alphabetical order along with their descriptions as given in the Jain Canons.

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The first of these, the *Gospel of the Hebrews*, was used by the Jewish Christians of Palestine, and was probably a version of the Gospel of Matthew, though it contained some traditions not found in our canonical books. The *Gospel of the Egyptians* was used by the ascetic sects of Egypt, and was marked by a strong tendency towards mysticism and asceticism. The *Gospel of Peter* was used by the Docetists, and taught that Christ did not really suffer, but only appeared to do so.

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These gospels, and others like them, were not accepted by the Church as a whole, and were gradually lost or suppressed. The Church, however, felt the need for a standard collection of writings that would serve as a guide for faith and practice. This led to the formation of the New Testament canon, a process that took several centuries to complete.

c20.19

The first step in this process was the collection of the letters of Paul, which were widely circulated among the churches. Then came the four Gospels, which were accepted as the authoritative accounts of the life and teachings of Jesus. The Acts of the Apostles and the other epistles were gradually added, and finally the Book of Revelation.

c20.20

By the end of the second century, the core of the New Testament was generally accepted by the Church. The process of canonization was not a formal act of a council, but rather a gradual recognition by the churches of the writings that were most valuable for their life and worship. It was only in the fourth century that the canon was formally closed by the councils of the Church.

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The formation of the New Testament canon was a crucial event in the history of the Church. It provided a standard of faith and practice that helped to unify the Church and to protect it from the influence of heretical sects. It also ensured that the teachings of Jesus and the apostles would be preserved for future generations.

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THE SIXTY THREE GREAT MEN .

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According to Jains, there are two cycles (kalpa) each having two eras, the Avasarpiṇī and Utsarpiṇī. In the former, dharma goes on decreasing until in the end chaos and confusion reign over the earth, whereas in the latter there is an evergrowing evolution of dharma. Each of these eras are further divided into six ages (kālas), viz., (1) Susamāsusamā (the period of great happiness), (2) Susamā (the period of happiness), (3) Susamā-dusamā (the period of happiness and sorrow), (4) Dusamāsusamā (the period of sorrow and happiness), (5) Dusamā (the period of sorrow) and (6) Dusamādusamā (the period of sorrow).

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The first age Susamāsusamā is described as the happiest age when the children born were always twins, a boy and a girl, and their parents died immediately after their birth. In this millenial age all needs were supplied by the ten desire-yielding trees (kalpavṛkṣas) The worst of all is said to have been the last age, named Dusamādusamā. It is stated that during this period terrific storms would blow, there would be dust all over, the clouds would shower poisonous water and except the mountain, Veyaddha, and the rivers Gaṅgā and Sindhu, everything else would perish and the whole earth would be blazing with fire. The people would live during this period in the caves would catch fish and tortoises and would satisfy their hunger with flesh and dead bodies.¹

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¹ See Jambu. Sū . 18-10.

The Twenty Four Tīrthaṅkaras

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The earliest reference to the twenty four Tīrthaṅkaras is made in the Samavāya, Kalpasūtra and the Āvashyaka Niryukti.² It is mentioned that Usabha was born in the third age while the remaining twenty three Tīrthaṅkaras, eleven Cakravartins, nine Baladevas, and nine Vāsudevas and Prativāsudevas in the fourth.

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² They are Usabha Ajīya, Sambhava Abhinandana, Sumai, Paumappabha, Supāsa, Candappaha, Suvīhi, Pupphadanta, Siyala, Sejjamsa, Vāsupujja, Vimala, Ananta, Dhamma, Santi, Kunthu, Ara, Malli, Munisuvvaya, Nami, Aritthanemi, Pāsa and Vaddhamāna, Sama. Sū 24, Kalp. chs. 6 and 7; Ava. Nir.-369ff, also cf. Schubring, op. cit., p. 21.

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Usabha, who is known as the first king, the first monk, the first Jina and the first Tīrthaṅkara, is said to have been born in Ikkhāgabhūmi (Ayodhyā) in the house of Nābhi by his queen Marudevī. It is stated that when Usabha was born, Indra approached king Nābhi with a sugarcane and Usabha stretched his hand to take it, and thus was formed the dynasty of Ikkhāgu.

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In course of time, Usabha married his own sisters, Sumangalā and Sunandā. The former bore a twin, named Bharata and Bambhī and the latter another pair named Bāhubali and Sundarī. When Usabha ascended the throne of Vinitā, he is said to have formed four corporations (gaṇas), viz., Uggas, Bhogas, Rāiṇṇas and Khattiyas.

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It is mentioned that during that period people ate uncooked roots and Usabha taught them cooking in earthen vessels. At this time arose the potters, blacksmiths, weavers, carpenters, and barbers. Further, Usabha is said to have taught alphabets to Brāhīṇī, arithmetic to Sundarī, rūpakamma (sculpture) to Bharata and cittakamma (painting) to Bāhubali. Thus came into existence the seventy two arts for men, sixty four for women and one hundred general arts (sippa). It was during this period that the Nāgayañña, the Indamaha, the institution of marriage, and the building of the thūbhas (mounds) as memorials to the dead were promulgated.

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Usabha is said to have reigned for countless number of years, and then retired in favour of Bharata, who was declared as the first universal monarch of Vinitā. After taking to the ascetic life, Usabha is said to have travelled through a number of places. He is said to have passed through the countries of Bahali, Adamba and Illā and reached Hatthināpura where he was offered sugarcane by Sejjanisa, the grandson of Bāhubali. Usabha is said to have attained omniscience in Purimatāla in the garden of Sagadamuha and attained salvation on the mountain Atthāvaya.³

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³ Jambu Sū 2 30-33. Kalpa Sū 7 205-228. Āia Nir 150ff Āia. cū. pp 135-182 Vasu pp 157-165, 185, also T S P. pp 100 ff.

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Malli is said to have been the nineteenth Tīrthankara of the Jains. It should be noticed that according to the Svetāmbaras, she was a female and according to the Digambaras a male. It is stated that the kings Padibuddhi of Kosala, Candacchāya of Aṅga, Saṅkha of Kāsī, Ruppi of Kunāla, Adīnasattu of Kuru and Jīvasattu of Pañcāla waged war against Kumbhaga, the father of Malli.⁴

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⁴ Āyā 8

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Nami, who was known as the royal sage (rāyarsi), was the twentieth Tīrthankara. He was the son of Mayanarchā by Jugabāhu, who was stabbed to death by his brother. At that time Mayanarchā was pregnant. She fled away out of fear and delivered her child in the forest. Here the child was picked up by king Paumaraha of Mihilā, who handed it over to his queen. In course of time, the king renounced the world and Nami was anointed on the throne. After sometime Nami also joined the ascetic order.⁵ Nami is described as a contemporary of Karakandu, Dumuha and Naggaī, who are referred to as four Pratyekabuddhas. All of them are said to have renounced the world and reached Khiipaitthiya.⁶

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⁵ Uttarā. Sū 9

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⁶ Ibid 18. 46 Nami is identified with Janaka, the Brahmanic philosopher king of the Mahābhārata, who is known as Mahājanaka II in the Jātakas. According to the Rāmāyaṇa and the Purāṇas, Nami was the founder of the royal family of Mithilā (P.B.J., pp. 48ff, P.H A,I, p. 45, also Caraka 26, p, 665

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Nemi or Aritthanemi was the twenty second Tīrthaṅkara He was the son of king Samuddavijaya of Soriyapura by his queen Sivā Kanha Vāsudeva is mentioned as Aritthanemi's cousin (see Kaṇha). It is said that Aritthanemi was to be married to Rāyamai, the daughter of Uggasena When he set out in his chariot for marriage, he heard the pathetic groans of the cattle which were kept together to be slaughtered for the dishes of the guests Aritthanemi felt very unhappy at this and immediately renounced the world He proceeded to the garden, Sahasambavaṇa, on the mountain Revaya and having practised asceticism, attained salvation Rāyamai also is said to have followed the foot-steps of her lord and attained salvation 7

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Then we come to Pārsva, the twenty third Tīrthaṅkara He was born in Benares and attained salvation at Sammeya 8

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Mahāvīra, also known as Vaddhamāṇa or Nāyaputta,⁹ was the last Tīrthaṅkara of the Jains. He was the son of Siddhattha by his queen Tisalā and was born on the thirteenth day of the bright half of the moon in the month of caitra, in Khattiyakundaggāma Siddhattha, the father of Mahāvīra, also known as Sejjamsa or Jasamsa, belonged to the Kāsava gotta Mahāvīra's mother, Trisalā, belonged to the Vasittha gotta and was also known as Videhadinnā or Piikārini Supāsa is described as Mahāvīra's paternal brother, Nandivaddhana his elder brother, Sudamsanā his sister, Jasoyā of the Kodinna gotta his wife, and Piyadamsanā, his daughter It is mentioned that Anojjā was given to Jamāli, who gave birth to Sesavai, also known as Jasavai 10

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⁹ For other names see Schubring, op cit., p 26 f

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Mahāvīra renounced the world when he was thirty years old It is said that for a little more than a year Mahāvīra went about with a robe and afterwards wandered naked. Leading a life of severe asceticism for over twelve years, he is said to have attained omniscience on the bank of the Ujjuvaliyā outside the city of Jambhiyagāma. Mahāvīra spent his last rainy season in Pāvā in the office of the survey-ministers (rajjugasabhā) of the king Hatthivāla and died on the fifteenth day of dark half of kārtika at the age of seventy two. The night Mahāvīra died, the eighteen confederate kings of Kāsī and Kosala are said to have observed posaha and made an illumination At the time of his death Mahāvīra is said to have preached fifty five discourses on the result of good deeds, the same number on the result of bad deeds and thirty six discourses on unasked questions 11

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⁷ Uttarā 23

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⁸ See Section I, ch I.

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¹⁰ Kalpa. Sū 5 According to the Digambaras, however Mahāvīra was never conceived by Devānandā, he remained a bachelor and when he renounced the world his parents were living. (See Jinasena's Harivamsa Purāṇa ch II) However cf that the same work (36 8) mentions the vivāhamangala of Vira with Yasodā

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¹¹ See Kalpa. sū., chs, 1-5, sū 1-148, also Stevenson, Heart of Jainism, pp. 24-44. For the life of Mahāvīra see Jagdish Chandra's Vardhamāna Mahāvīra, Allahabad 1945.

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The remaining Tīrthaṅkaras were born in Ayodhyā, Hastināpura, Mithilā, Campā and other places, and a majority of them attained salvation at Sammeya.¹²

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¹² For references see *Āia Nu* 382 ff, *Uttarā Sū* 9, *Uttarā Ti* 18, pp 244 ff, *Nōyā* 8 *Kalpa Sū* 6 170-184, *Vasu* pp 300 301, 340 ff, 346 ff

The Twelve Cakravartins

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Then we come to the *Cakravartins* or universal monarchs, the earliest reference to whom is made in the *Samavāyāṅga*¹³ Bharata was the first universal monarch and he was the son of Usabha by Summaṅgalā. Bharata is said to have started on his conquests with his ‘cakra’ jewel and conquered the holy places such as Magadha in the east of Jambudvīpa, Varadāma in the south, and Pabhāsa in the west, and the goddess Sindhu, the Veyaddha and Timisaguhā. Then he crossed the great river Sindhu by the ‘camma’ jewel and conquered the countries of Simhala, Babbara, Aṅga, Cilāya, Javanadīva Ārabaka, Romaka Alasanda, the mlecchas known as Pikkhura, Kālamuha and Jonaka, the mlecchas residing on the southern direction of the Veyaddha, and the region from south-west direction up to the Sindhusāgara, and finally the most beautiful land of Kaccha. Then Bharata is said to have marched through the Timisaguhā and ordered his general to open its southern gate. Then Bharata is stated to have crossed the rivers named Ummaggajalā and Nimaggajalā and defeated the Cilāyas known as Āvāda, who were dwelling in the northern half of Bharaha and were rich, arrogant, powerful, fiery, like demons on earth. Then he conquered Culla Himavanta and proceeded to Usabhakūda mountain where with his ‘lāgaṇi’ jewel Bharata wrote down his name stating that he was the first universal monarch. Then he proceeded to the north of the Veyaddha mountain where Nami and Vinami, the Vidhyādhara kings, offered him the ‘woman’ jewel, *viz.*, Subhaddā. Then Bharata conquered the river Gaṅgā and proceeded to the cave of Khaṇḍappavāya situated on the western bank of the river Gaṅgā, and ordered his general to open the northern gate of the cave. Here Bharata found out the nine treasures.

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¹³ They are Bharaha, Sagara Maghava, Sanakkumāra, Santu, Kunthu Ara, Subhoma Mahāpauma, Harisena Jaya and Bambhadatta, Sū 12, also *Āia Nir* 374f, *Thā*, 10·718

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Thus attended by the fourteen jewels Bharata returned to Vinītā where his coronation ceremony was performed with great pomp and splendour. After Bharata had seated himself on the throne, he asked his ninety eight brothers either to serve him or quit the country, whereupon they renounced the world and joined the ascetic order under Usabha. Then Bharata sent an envoy to Takkhasilā where his brother Bāhubali was ruling and asked him to obey his commands. At this a battle took place between Bharata and Bāhubali when the latter abdicated his kingdom and joined the ascetic order. In course of time, Bharata too renounced the world and attained salvation at Atthāvaya. It is said that it was from Bharata that India is said to have derived its name Bhā-rahavāssa (Bhāratavarsa).¹⁴

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¹⁴ *Jambu sū*, 3 41-71. *Āca cū* pp 182-228, *Uttarā Tī* 18, pp 232 a f, *Vasu*. pp. 186 ff; also Schubring, *op cit*, p 191. Also see *Mahābhārata* I 101.

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Like Bharata, Sagara also is said to have set out on his conquests and being attended by the fourteen jewels, became the lord of six divisions of Bharaha. He was married and his queens are said to have given birth to a large number of sons. Once with the permission of Sagara, Janhukumāra, the eldest son with his younger brothers, set out on the journey of the earth, and in course of time, reached the mountain Atthāvaya. Here they saw the shrine erected by lord Bharata and decided to dig up a moat around the mountain for the protection of the shrine. They took the 'staff' jewel and began to dig up the earth. At this time the homes of the Nāgas were split open and the Nāgas being terrified, approached their king Jalanappaha, who was enraged and hurried away to Sagara's sons. But Janhu pacified him saying that they had no intention of giving them trouble and they were digging up a moat for the protection of the shrine. The moat was ready, but it would not look proper without water. So Janhukumāra took the 'staff' jewel again and splitting the Ganges, brought her water into the moat. The water reached the homes of the Nāgas and Jalanappaha was seized with wrath again and he dispatched poison-eyed, big-hooded serpents to the sons of Sagara, who burnt them to ashes immediately.

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It is stated further that some time after, the people residing near Atthāvaya approached Sagara and reported that the Gangā had begun to flood the surrounding villages. Sagara summoned his grandson, Bhagiraha, and asked him to proceed to Atthāvaya and to draw the water of the Ganges to the eastern ocean. It was done and Bhagiraha returned and made a report to his grand-father, who renounced the world and joined the ascetic order.¹⁵

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¹⁵ *Uttarā Tī*. 18, pp 233a ff. *Vasu*, pp 300, 304 f, also cf *Mahābhā* III. 105 ff; *Rāmāyaṇa* I. 38 ff, *Culavamsa* lxxxvii 34.

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Sanakkumāra was the fourth *Cakkavatti*. He was the son of king Āsasena by his queen Sahadevī. He belonged to the Kuru family and ruled over Hatthināpura. Sanakkumāra attained salvation at the mountain Sammeya.¹⁶

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¹⁶ Sanatkumāra is also mentioned in the *Mahābhārata* (III. 188 24; I. 69.24); also see *Digha*. II, pp 210 ff

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Subhoma was the eighth *Cakkavatti* and the son of Kattaviriya, who is mentioned as the son of king Anantaviriya of Hatthināpura. Renuka's (Jamadaggi's consort) sister was the queen of Anantaviriya. Once Jamadaggi gave Renukā *bambhanacaru* and her sister *khattiyacaru* to eat, but the former exchanged it with the latter. In course of time, Renukā gave birth to Rāma and her sister to Kattaviriya. Later on, Rāma is said to have killed Anantaviriya and Kattaviriya was annoynted on the throne. He died at the hands of Rāma and after his death his consort Tārā delivered Subhoma. Then to take revenge on Rāma, who was a Brāhmana, Subhoma slew him and was satisfied after slaying Brahmanas off the earth twenty one times.¹⁷

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¹⁷ Āva cū, p. 520; Vasu., pp. 235-40. See also Mahālhā III.117 f; XII. 48; Rāmāyana, I 74-77

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Bambhadutta, the last *Cakravartī*, was the son of Bambha by Cūlanī, who had alliances with the kings such as Diha of Kosala, Kadava of Kāsī, Kanerudatta of Gayapura and Pupphacūla of Campā. After Bambha’s death, king Diha is said to have managed the affairs of the kingdom of Kampillapura. Later on, a battle ensued between Bambhadatta and king Diha in which the former was killed by the latter.¹⁸

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¹⁸ Uttarā Ṭī, 13, p. 187 a ff For Brahamadatta see also the Mahāumagga Jātaka, the Svapnavāsavadattā and the Rāmāyana (I.33.18 ff)

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The remaining *Cakravartins* were born in Hatthināpura, Kampillapura, Rājagaha, and Sāvatthī, and as usual renounced their kingdom and with the exception of a few, attained salvation at Sammeya.¹⁹

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¹⁹ See Uttarā Ṭī, 13, pp 187 ff, 236a-249, Vasu., pp 128-131, 233-240, 340-343, 346-348.

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Then there were nine *Baladevas*,²⁰ nine *Vāsudevas*²¹ and *Prativāsudevas*,²² the earliest reference to whom is made in *Āvasyaka Bhāsya*.²³ It is mentioned that the *Baladevas* and the *Vāsudevas* were always born as brothers and the latter were the rivals of the *Prativāsudevas*.²⁴ For example, Rāma and Laksamana the two brothers, were born as *Baladeva* and *Vāsudeva* respectively; the latter slew Rāvana, the *Prativāsudeva*. Similarly, Rāma Baladeva and Krsna were born as the last *Baladeva* and *Vāsudeva* respectively; the latter slew Jarāsandha, the last *Prativāsudeva*.²⁵

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²⁰ They are Ayala, Vijaya, Bhadda, Suppabha, Sudamsana, Ānanda, Nandana, Pauma and Rāma

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²¹ They are Tivittha, Divitthu, Sayambhū, Purisuttama, Purisasiha, Purisapundarīya, Datta, Nārāyana and Kanha.

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²² They are Asaggiva, Tāraga, Meraga, Mahukedhava, Nisumbha, Balī, Paharāya, Rāvana and Jarāsandha

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²³ 41 ff.

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²⁴ See Vasu. pp. 240-245, 310-315, 319, Uttarā Ṭī. 18, 255a.

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²⁵ For Krsna legends, see Vasudevahindī : Uttarā. Sū. 22.

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KINGS AND RULERS

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The following is the alphabetical list of some important kings and rulers, together with their descriptions as given in the Jain Canons.

Andhagavahṇi

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It is mentioned that king Andhagavahṇi¹ was the lord of Soriyapura²; he also reigned in Bāravai (see under Bāravai).

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¹ For other traditions regarding Andhaka-Vṛṣṇi see *Vedic Index*, II, pp. 289 f and *P.H.A.I.*, p. 118, also *Ghaṭa Jātaka* (No. 454).

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² *Kalpa Ṭī.* 6. p. 171
3. *Vasu* pp 77, 78 ff, 110 f, 357 f; *Uttarā Ṭī.*, 22 1 ff 2 pp 37, 39, 45a; *Anta.* 3, pp. 8, 22; *Kalpa. Ṭī* 6, pp. 172-178, *Nirayā* 5
4. It should be noted that Haribhadra identifies Andhagavahṇi with Samuddavijaya, the father of Aritthanemi and Rahanemi (*Das.* 208. *Ṭī.*), although in *Uttarā.* (22.4) Aritthanemi is described as the son of Samuddavijaya.

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The following is the genealogical tree of the Yādava clan according to the Jain tradition³:—

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Asoga

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Candagutta is mentioned as the first king of the Mauryan dynasty. His son was Bindusāra and his grand-son was Asoga. They all ruled over Pāḍaliputta. The Mauryan dynasty is compared with a barley grain which is thick in the middle and thin at both ends. It is stated that Chandragupta was less powerful in army and equipment. Bindusāra was more powerful than his predecessor and Asoga still more, whereas Samprati is described as the greatest of all. After Samprati the Mauryan dynasty began to decline⁵

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⁵ Brh Bhā 1 3278 f. For other traditions regarding Aśoka see P H A I, pp 4, 249 also, Law, some-ancient Indian kings, Buddhistic studies, pp 205 ff.

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Balamitta

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It is said that Balamitta and Bhānumitta were two brothers, the former was ruling over Ujjeni. It is said that Balabhānu, the sister's son of Balamitta, was ordained by Kālaka ācarya as a result of which Kālaka had to quit the town. According to another tradition, Balamitta and Bhānumitta were the sons of Kālaka's sister⁶

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⁶ Nisī cū, 10, p 630 ff. For the identity of Balamitta and Vikramāditya, see Vira Nirvāna aur Jain Kāl Gananā, N P, p 141.

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Bhambhasāra, Bhimbhasāra or Seniya

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King Bhambhasāra or better known as Seniya finds an important place in the Jain Canons. It is said that during the reign of king Pasenai, the city of Kusaggapura was a frequent prey to fires. Once through the carelessness of the cook, the king's palace caught fire when all the princes left the house in a confusion. At this time prince Seniya took a drum (bhambhā) and came out and since then he came to be known as Bhambhasāra⁷

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⁷ Āva cū, II, p 158. cf Paramatthadīpanī, the com. on the Udāna, p 104 where it is said Seniya possessed a great army or he belonged to the Seniya gotta and so he was known as Seniya. He was called Bimbisāra because he was of golden (bimbi) colour.

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Seniya was a contemporary of Mahāvīra and is said to have asked a number of questions to the Teacher which are recorded in the sacred books of the Jains. Seniya is referred to as "lion of kings" (rājasīha) in the Uttarādhyayana Sūtra,⁸ and is said to have belonged to the Vāhiya clan.⁹

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⁸ 20 58

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⁹ Āva. cū. II, p. 165.

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HIS QUEENS

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The Antagadadasāo¹⁰ gives the following names of twenty three queens¹¹ of Seniya: Nandā, Nandamaī, Nanduttarā, Nandaseniā, Maruyā, Sumaruyā, Mahamaruyā, Marudevā, Bhaddā, Subhaddā.

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¹⁰ 7, p. 43 f.

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¹¹ According to Buddhist literature, Seniya had five hundred queens (Mahāvagga, VIII·1·15)

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Sujātā, Sumanā, Bhūyadinnā, Kālī, Sukālī, Mahākālī, Kanhā, Sukanhā, Mahākanhā, Virakanhā, Rāmakanhā, Pīsenakanhā and Mahāsenakanhā

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It is said that Seṇiya had all the virtues of a prince, but his father would not give him the kingdom, so Seṇiya was frightened and fled away to the city of Bennāyada, where he married Nandā, the daughter of a merchant In course of time, Nandā or Sunandā became pregnant, and Seṇiya left for Rāyagaha Later on, Sunandā’s father took her to Seṇiya where she gave birth to Abhaya, who, later on, was appointed as a Prime Minister to Seṇiya ¹² Dhāriṇī was another queen of Seṇiya, who gave birth to Meghakumāra Prince Abhayakumāra was present at the time of Meghakumāra’s birth ¹³ Cellaṇā was the third queen of Seṇiya It is mentioned that Cellaṇā was the youngest of the seven daughters of king Ceḍaga of Vesālī, who was kidnapped by Seṇiya secretly Abhayakumāra was present at the time of this secret escapade ¹⁴ Apegatagandhā is mentioned as still another queen of Seṇiya ¹⁵

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¹² *Ava cū*, p 516, *A.a Ti*, Harī p 417a Nandā or Sunandā of the Jains may be identified with Ambapālī of the Buddhists Abhayakumāra was her illegitimate son by king Bimbisāra (*Vinayavastu* of the Mūlasarvāstivāda Gilgit Manuscript Vol III, pt 2, pp 20 f) According to another tradition, Abhava was the son of Padumavatī, a courtesan of Ujjenī, the com on the *Therīgāthā*, pp 39-41

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¹³ *Nāyā* 1

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¹⁴ *Ava cū* II p 165 f Cellaṇā, also known as Vaidehī, and her elder sister Sujeṭṭhā of the Jains are identical with Celā and Upacelā of the Buddhist tradition Both were the daughters of Siṃha, the commander-in-chief of the Lecchavis and the nieces of Goṇa, the chief minister of Bimbisāra For the full story, see *Vinayavastu* of the Mūlasarvāstivāda, pp 12 f In Pali literature Kosaladevī (*Jātaka*, III p 12 f) and Khemā (*Theragāthā-purāṇa*, the com on the *Anguttara* I, p 342) are mentioned as other queens of Seṇiya The former is said to have been the mother of Kūṇika, otherwise known as Ajātaśatru

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¹⁵ *Nisī cū*, Pi, p 16

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HIS SONS

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According to the *Avaśyaka cūrṇi*, Seṇiya had a number of sons.¹⁶ The *Anuttarovavāiya sutta*¹⁷ records the following ten names of his sons: Jāli, Mayāli, Uvayāli, Purisasena, Vārisena, Dībadanta, Latthadanta, Vehalla, Vehāyasa and Abhayakumāra Out of these the first seven were born of Dhāriṇī, Vehalla and Vehāyasa, also known as Halla and Vihalla, of Cellaṇā, and Abhayakumāra of Nandā ¹⁸ The same work records the following thirteen names of Seṇiya’s sons Dīhasena, Mahāsena, Latthadanta, Gūḍhadanta, Suddhadanta, Halla, Duma, Dumasena, Mahādumasena, Sīhasena, Mahāsīhasena and Puṇṇasena All of them are said to have joined the ascetic order and attained salvation ¹⁹ Kāla, Sukāla, Mahākāla, Kaṇha, Sukaṇha, Mahākaṇha, Virakaṇha, Rāmakaṇha, Senakaṇha and Mahāsenakaṇha²⁰ are mentioned as other sons of Seṇiya by the queens Kālī, Sukālī, Mahākālī, etc mentioned above. It is mentioned that these ten princes fought in a battle with Kūṇika against Ceḍaga.²¹ Nandisena and Kūṇiya are said to have been other sons of Seniya. We are not told much about the former except that he controlled Secanaka, the pet elephant of his father.²² Later on, he joined the ascetic order.²³ Kūṇiya, Halla and Vihalla were born of Cellaṇā, Kūṇiya being the eldest. There was a great war between Kūṇiya and his younger brothers.²⁴ Halla and Vihalla entered the ascetic order under Mahāvīra.²⁵

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¹⁶ II, p 167

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¹⁷ 1.

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¹⁸ *Ibid.*

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¹⁹ Ch. II.

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²⁰ *Niryā.* 1.

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²¹ Pauma, Mahāpauma, Bhadda, Subhadda, Mahābhadda, Paumasena, Paumagumma, Naliṇigumma, Ānanda and Naṇdaṇa are mentioned as the ten sons of Kāla, Sukāla, etc. (ibid 2)

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²² Ava cū II, p 171.

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²³ Ibid, p 559.

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²⁴ See under 'Kūṇiya'.

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²⁵ Ava cū, II, p. 174.

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About Abhaya, it is said that once he asked Mahāvīra, "who will be the last royal sage." The latter declared "The last royal saint is king Uddāyaṇa and after him the crowned kings will not take a vow." Thereupon, prince Abhaya, fearing that his taking a vow would be impeded, refused to accept the throne. Once king Seniya went with queen Cellaṇā to worship Mahāvīra. When they were coming back, queen Cellaṇā saw a great hermit standing in a meditation and enduring the torture of cold. The queen felt very sorry for the hermit. She went and slept at night in her bed. In course of the night, her hand slipped out of her blanket and became cold. She was immediately reminded of the hermit and wondered how would he get through the night. The king heard her speech and became doubtful about her chastity. Next morning Seniya ordered Abhaya to burn down the harem, and himself went to Mahāvīra to ask whether queen Cellaṇā was the wife of one or many. Mahāvīra replied that she was devoted to only one husband and he explained what had happened. The king returned to the palace full of remorse. In the meantime, prince Abhaya set on fire an empty elephant stable and went to worship the Jina. Later on, Abhaya renounced the world and joined the order, and Seniya made up his mind to give the kingdom to Kūṇiya.²⁶

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²⁶ Ibid. p. 114 f.

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It seems Seniya also had daughters. We are told in the *Avasayaka cūrṇi*²⁷ that he married one of his daughters to the son of Kayapuṇṇa of Rāyagiha, who is said to have saved his pet elephant Secanaka from the jaws of a crocodile. The same work also mentions a sister of king Seniya, Seṇā by name. She was given to a Vijjāhara in marriage, but she was killed by the Vijjāharas. Seṇā had given birth to a daughter who was sent to Seniya after the death of her mother and was given to Abhaya-kumāra in marriage.²⁸

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²⁷ P 468.

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²⁸ II, p. 160. According to the Buddhist tradition, Seniya Bimbisāra ruled for fifty two years (Mahāvamsa II. 28 f) For a full account, see Law's some ancient Indian kings, Buddhistic Studies, pp. 186 ff

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Bhesaga (Bhīsmaka)

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It is said that Bhesaga ruled at Kundinī. His son Rukmin (or Ruppi) along with the king Candacchāya of Anga, Paḍibuddhi of Sāgeya, Sankha of Kāsī, Adīnasattu of Kuru and Jīyasattu of Pañcāla,²⁹ was invited to Kampillapura to attend the marriage of Dovai. Rukmiṇī was the sister of Rukmin who was given to Sisupāla in marriage, but Kaṇha Vāsudeva kidnapped her (see Koḍinna).

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²⁹ Nāyā 8

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Bhoga (Bhogarāja)

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Bhogas are enumerated with Ugra, Rājanya, Ksatriya, Jñāta, Kaurava and Iksvāku. The Bhogas held the position of a guru.³⁰ According to the *Dasaveyāliya cūṇṇi*, Bhoga was a particular class of the Khattiyas, and Ugrasena is said to have been born in this class.³¹ In the *Dasaveyāliya sutta*³², Rājimati calls herself the daughter of Bhogarāja and Haribhadra Sūri in his commentary identifies Bhogarāja with Ugrasena.

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³⁰ Bṛh Bhā Vr, I 3265

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³¹ P 88

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³² 2 8.

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Candagutta

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According to the Jain tradition, Candagutta was the son of a daughter of the chief of a village of peacock-tamers (moraposaga), which belonged to the Nandas.³³ It is said that when Cānakaya was insulted by the last Nanda in Pāṭaliputta he went to this village and took charge of Candagutta. Candagutta grew and in course of time, Cānakya, together with the boy, laid siege to the city of Pāṭaliputta but was vanquished by the army of Nanda. Nanda's horsemen pursued Cānakya and Candagutta, who were forced to run away. Later on Cānakya went to Himavantakūḍa and entered into an alliance with the king Pavvaya,³⁴ promising him half of Nanda's country if he would aid him to subdue Nanda. They waged war against Nanda in which he lost and consequently was allowed to leave his kingdom, carrying with him all that he could place in one car. Accordingly he put his two wives and a daughter in his carriage and loading it with some treasure he drove off. While Nanda was going, his daughter saw Candagutta and fell in love with him, whereupon Nanda allowed her to go and marry Candagutta. But when she was getting into Candagutta's chariot, nine spokes of the wheel broke. Candagutta would have turned her out, but Cānakya prevented him saying that the new dynasty would flourish for nine generations. Later on, the kingdom of Nanda was divided between Candagutta and Pavvaya. when the latter, along with his share also took the ‘poisonous’ girl (visakannā). Pavvaya enjoyed with her and in course of time died, and thus Candagutta got possession of both kingdoms.

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³³ The Buddhist tradition also testifies the connection between Moriya (Maurya) and mora (peacock). It is said that the city which the Mauryas founded had buildings of blue stone like the neck of the peacocks, *Mahāvaṃsa Ṭīkā*, p 180. Aelian informs us that the tame peacocks were kept in the parks of the Maurya palace at Pāṭaliputra (P H A I, p 216)

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³⁴ Compare the Buddhist account in the *Mahāvaṃsa Ṭīkā*, pp. 181 ff, according to which Pabbata was an heir of Dhanananda, the last Nanda

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But Cānakya was not satisfied with this. He wanted to exterminate the entire family of Nanda. One day he saw a weaver, named Naladāma, who was burning out the holes of ants (makhoda). Being queried, the weaver answered that his son had a bite from an ant and so he would destroy their whole species. Cānakya was pleased to find out such a person of resolute mind and he employed him to destroy the family of Nanda. Thus Cānakya was successful in overthrowing the Nanda dynasty and anointing Candragupta on the throne of Pāṭaliputra.³⁵ We are told in the commentary on the Bṛhatkalpa Bhāṣya that when Candragupta ascended the throne some Kṣatriyas did not obey his commands, because he was the son of a peacock-tamer. When Cānakya knew this, he started incognito as a Kārpaṭika and by burning out the whole village to ashes, punished the offenders.³⁶

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³⁵ Uttarā Ṭī pp. 57 ff; Āva. cū, 563 f. Also cf. the tradition recorded in the Kathāsaritsāgara, Vol I, Bk. II, ch V.

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³⁶ I 2489, Piṇḍa Bhā 44 ff p 142. For other tradition regarding Chandragupta, see P.H.A.I., pp. 216, 295, 242n.

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A Jain tradition related in the Rājavalikathe observes that Candragupta was a Jain and that, when a great famine occurred, he abdicated in favour of his son, Simhasena, and repaired to Mysore where he died. Two inscriptions on the north bank of the Kāverī near Seringapatam of about 900 A.D., describe the summit of the Kalbappu Hill, i.e. Candragiri as marked by the foot-prints of Bhadrabāhu and Candragupta Muni-pati (Rice, Mysore and Coorg from the inscriptions, pp. 3-4).³⁷ However, it should be noted that the earliest literary form of this tradition is found in the Bṛhatkathāko’a (131) by Hariṣeṇa, dating from about A.D. 931, according to which Bhadrabāhu had the king Candragupta as his disciple.

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³⁷ P.H.A.I., p. 241 f.

Ceḍaga

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Cedaga³⁸ belonged to the Haihaya clan and was a ruler of Vesāli. He was the most eminent among the Licchavi princes and an influential leader of eighteen confederate kings (gaṇarāja) of Kāsī and Kosala, who were his vassals. Cedaga’s sister, Tisalā, was the mother of Mahāvīra and his seven daughters are said to have been given in marriage to various kings and rulers. His daughter Pabhāvatī was given to Uddāyaṇa of Vībhaya, Paumāvatī to Dadhivāhana of Campā, Migāvatī to Sayāniya of Kosambī, Sivā to Pajjoya of Ujjenī, and Jetthā to Nandivaddhana of Kundaggāma; Sujjetthā renounced the world and the youngest Cellanā married Seniya of Rāyagaha³⁹

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³⁸ According to the Bṛhatkathākośa (55-165), Keka was Cedaga’s father and Yaśomatī his mother.

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³⁹ According to the Brhathathākosa (97 36), Cetaka's queen was Subhadrā, who gave birth to seven daughters

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It is mentioned that after Abhaya renounced the world, king Seniya gave a pair of divine garments (devadūsajugala) to Nandā, and his famous elephant, Seyanaga, and a huge necklace of eighteen strings to his twin sons, Halla and Vihalla It is said that the value of the elephant and the necklace was as much as the whole kingdom of the king. It is stated that Kūniya, the eldest son of Seniya, after usurping his father's throne, at the instigation of his wife, Paumāvaī, demanded from his younger brothers the return of both gifts On this Halla and Vihalla demanded half of the kingdom, which was refused to them Thereupon Halla and Vihalla fled away to their grand-father, Cetaka, in Vesālī. Kūnika sent an embassy to Cetaka asking him to hand over his younger brothers with the gifts, but the latter refused to do so, saying that if Kūnika was prepared to give half of his kingdom, then only some settlement could be made Thus having failed peacefully to obtain the extradition of the fugitives, Kūnika waged war against his grand-father, Cetaka.

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Kūnika made preparations to attack Vesālī with a huge army together with the ten princes viz, Kāla, Sukāla, etc., and passing through Videha, reached Vesālī On the other side Cedaga called together the nine Licchavis and nine Mallakis, i e the eighteen confederate kings of Kāsī and Kosala, and asked them whether they would satisfy Kūnika's demand or go to war with him, when the latter course was adopted

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King Cedaga was a skilful archer and he never missed his aim. But since he was a sāvaga he had taken a vow not to shoot more than an arrow a day When Cedaga killed ten princes, viz, Kāla, Sukāla, etc. within ten days, Kūnika's mind was distracted with fear Later on, he is said to have made use of two wonderful engines of war, mentioned before

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The eighteen confederate kings returned to their cities and Cedaga to Vesālī Kūnika laid siege to Vesālī and waited for the city to fall. Thus much time passed, but still Kūnika could not succeed Halla and Vihalla joined the order under Mahāvīra Later on, Kūnika is said to have brought the courtesan, Māgahiyā, and the ascetic Kūlavālaya together, which brought about the fall of the city of Vesālī No sooner this was done, than Kūniya entered into the city and destroyed it. King Cedaga is said to have suspended an iron image (lohapadimā) in his neck and plunged into a well The citizens of Vesālī are said to have been carried away to Nepāla (Nemālavattinam) by Mahissara.⁴⁰

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⁴⁰ Nirya I; Ava Cū II, pp 164-174, Bhag. 7 9, Ija Bhā 10 535 f For the Buddhist tradition regarding the war between king Ajātasattu and the Licchavis, see Digha., Mahā-parinibbānasutta, and its Com.

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Dadhivāhana

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It is mentioned that king Dadhivāhana ruled at Campā with his queen Paumāvaī. It is said that when the queen was pregnant, she went to sport in a forest on an elephant along with the king. But the elephant ran away into the forest, when the king caught hold of the branch of a banyan tree and the queen was carried away to a far off place, whence she reached Dantapura and entered the ascetic order. In course of time, the queen Paumāvaī delivered Karakandu, who ascended the throne of Kāñcanaura and later on waged war against his father, Dadhivāhana. At this time the nun Paumāvatī is said to have appeared on the scene and prevented bloodshed. Later on, Dadhivāhana transferred his kingdom to his son and entered the ascetic order⁴¹

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⁴¹ Āva Cū, II, p 205 ff; Uttarā. Ṭī. 9, p. 132a.

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Another reference to Dadhivāhana is made in the *Āva-kaya Nuyukti*. When king Sayāṇīya of Kosambī invaded Campā, a great confusion arose and Vasumatī, the daughter of Dadhivāhana, and her mother Dhārinī fell into the hands of a royal officer (*uṭṭiya*), who wanted to make Dhārinī his wife. Later on, both were brought to Kosambī where Dhārinī died and her daughter Vasumatī was sold to a merchant, Dhanavaha. After some time the merchant's wife, Mūlā, became jealous of her and having cut her hair, put her into custody. Vasumatī or better known as Candanā, is said to have offered food to Mahāvīra and joined his rank as a nun.⁴²

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⁴² Āva Nir, 520 f; Āva. Ṭī, p. 294 f;

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Damadanta

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It is said that Damadanta ruled at Hatthīsīsa. Damadanta and the Pāṇḍavas of Hatthināura were not on good terms with each other. Once when the former went to visit the king Jarāsandha of Rāyagaha, the Pāṇḍavas are said to plundered and burnt the city of Hatthīsīsa. Later on, Damadanta besieged Hatthināura and the Pāṇḍavas shut themselves in their palaces in fear.⁴³

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⁴³ Āva Cū p 492.

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Damaghosa

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It is mentioned that Sisupāla was the son of Damaghosa, who was invited to attend the marriage of Dovaī in Kampillapura. He was ruling in Suttivai with his five hundred brothers.⁴⁴ Maddi, the daughter of Andhagavahṇī, was the mother of Sisupāla.⁴⁵

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⁴⁴ Nāyā. 8. p. 178.

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⁴⁵ Sūya. p. 79.

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Dandagi

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It is stated that Daṇḍagi ruled at Kumbhakārakaḍa. He married the daughter of Khaṇḍaga of Campā (see under Daṇḍakāraṇṇa, Section V).

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Dandaki is identical with Dandakya of Kauṭilya and Daṇḍaka of the Rāmāyaṇa and the Mahābhārata.⁴⁶

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⁴⁶ P B I, p. 57 ff

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*Dasāra*

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The ten Dasāra kings are mentioned as the sons of Aṇḍagavahṇi; Samuddavijaya was the chief amongst all (see Aṇḍagavahṇi). It is said that first they were reigning in Mathurā but from fear of Jarāsandha, migrated to Bāravai and began to rule there.⁴⁷ It is mentioned that the description of the Dasāra kings was given in the fourth chapter of the *Bandhadasā*, which is now lost.⁴⁸

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⁴⁷ Das. cū, p 41, Dasārahas are mentioned as a group of Khattiyas (Samyutta, II, p. 266f). According to Buddhaghosa, they were so called because they took one-tenth of the corn (Com. II, p 167), also see Mahābhārata (II·40 5)

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⁴⁸ Thā. 10·755

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*Dhruvasena*

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Dhruvasena ruled at Ānandapura. It is said that when his son died, after 980 or 993 years of Mahāvīra's death the *Kalpasūtra* was recited.⁴⁹

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⁴⁹ Kalpa. Ṭī, p. 8a.

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*Dhundhumāra*

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It is said that Dhundhumāra ruled at Sumsumārapura. His daughter Aṅgāravatī was an adherent of the Jain faith. It is stated that in order to get her, Pajjova laid seige to the city.⁵⁰

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⁵⁰ Ava. Cū., II, p. 199 f.

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*Dīha*

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Dīha ruled at Kosala. In Pali literature he is represented as Dīghati.⁵¹ (See Bambha).

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⁵¹ See Mahāvagga, pp. 342 ff.

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*Dummuha or Jaya*

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It is mentioned that king Dummuha, otherwise known as Jaya, who was born in the Hari family, ruled at Kampillapura. Once a great diadem (*mahāmauda*) was unearthed from the ground, which was put by the king on his head. By its magic power the king is said to have become two-faced (*dummuha*), and hence he came to be known as Dummuha. It is said that Pajjoya had an eye on this diadem and so he demanded it, but Dummuha replied that if Pajjoya was prepared to part with his elephant, Nalagiri, his chariot, Aggibhīru, his spouse, Sivā and his letter-carrier, Lohajaṅgha, then only he would part with his diadem. On this, Pajjoya declared war against Dummuha, in which the former lost and was taken prisoner. Pajjoya was brought to Kampillapura where he fell in love with the princess, Mayanamañjarī, and married her.

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It is said that once there was a great festival in honour of Indra in Kampillapura. Dummuha beheld the banner of Indra falling down and thenceforth he renounced the world.⁵²

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⁵² *Uttarā Ṭī* 9, p 135f, cf the cause of his renunciation according to the Buddhists, see *Kumbhakāra Jātaka*. For other traditions, see also *P B I*, p 48, *P H A I* pp 61, 70, 114

Duvaya

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It is mentioned that Duvaya ruled at Kampillapura. He sent invitations to various kings and rulers requesting them to attend the *svayaṃvara* of Dovai.⁵³

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⁵³ *Nāyā* 8 p 178

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According to the *Mahābhārata*, Drupada was the king of Pāñcālas, son of Pṛṣatu and the father of Dhrṣtadyumna, Sikhaṇḍin, Draupadī, etc.⁵⁴

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⁵⁴ Index to the *Mahābhārata*, p 269 f.

Gaddabhilla

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It is said that Gaddabhilla, the father of Vikramāditya, ruled at Ujjeni. He abducted the sister of Kālakācārya, who proceeded to Pārasakūla (Persia) and returned with ninety six kings (*sāha*), and declared war against Gaddabhilla. The kings of Lāta, who were also insulted by Gaddabhilla, are said to have joined them. In this war, Gaddabhilla lost and the kings from Persia were placed on the throne of Ujjeni. (See under Hindugadesa)

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It is said that after some years, Gaddabhilla’s son, the glorious Vikramāditya, repelled the invaders and re-established the throne of his ancestors. According to a Jain tradition, the rule of Gardabhilla lasted for thirteen years and that of the Śakas for four years.⁵⁵

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⁵⁵ C J Shah, *Jainism in North India*, pp 28, 188,

Jarākumāra

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Jarākumāra is described as an elder brother of Kanha Vāsudeva. When the five Pāṇḍavas renounced the throne of Pāṇḍu Mahurā they anointed Jarākumāra as a king.⁵⁶ Jarākumāra is also said to be a ruler of Vanavāsī where he ruled with the princes Sasaa and Bhasaa (see under Vanavāsī, Section V)

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⁵⁶ *Uttarā Ṭī*, 2, p. 42a

Jarāsandha

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It is said that Jarāsandha ruled at Rāyagiha; his son Sahadeva was invited to attend the marriage of Dovai in Kampillapura (see supra).

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We are told in the *Vasudevahiṇḍi*⁵⁷ that Jarāsandha was a very powerful king of Rāyagiha. He was the son of Viyaddaha (Sanskrit Brhadratha) and many *sāmanta* kings paid him respect. Kālindasenā was his chief queen and his daughter Indasenā was given in marriage to Jiyasattu of Vasantapura. Another of his daughters, Jivayasā, was given in marriage to Kamsa 58. He attended the *svayamvara* of Rohinī where a fight took place. Later on, the prophecy of Aimutta came to be true and Jarasandha was killed at the hands of Vāsudeva Kanha 59.

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⁵⁷ Pp. 80, 247, 306, 365, 369.

Jiyasattu

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Jiyasattu (the conqueror of enemies) seems to have been a common designation of kings like the epithet Devānāmpiya of the later age. Like Bambhadatta of the Buddhists, Jiyasattu is known as a generic name, and is represented as a ruler of a number of cities. It seems that Jiyasattu (also Jitāri 60 or Hatasattu 61) was also known by the name of Kākavanna or Kākajangha. 62 He is described as a ruler of a large number of cities —

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| (i) | Acalapura 63 | (ii) | Aojjhā 64 |
| (iii) | Ālabhiyā 65 | (iv) | Āmalakappa 66 |
| (v) | Bhaddilapura 67 | (vi) | Campā 68 |
| (vii) | Chhattagā 69 | (viii) | Lohggalā 70 |
| (ix) | Mahurā 71 | (x) | Kākandi 72 |
| (xi) | Kampillapura 73 | (xii) | Khupatthiya 74 |
| (xiii) | Sāvatthi 75 | (xiv) | Migakotthaya 76 |
| (xv) | Mihilā 77 | (xvi) | Pādaliputta |

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It is mentioned that king Jiyasattu besieged the city of Ujjeni and as a result of which the king of Ujjeni died and the city was captured by the enemy. The king of Ujjeni had four *sāvaga* servants. One of them applied oil to one foot of Jiyasattu and challenged any one who was equal to him in doing so to the other. Jiyasattu felt a burning sensation and it is said that since then he turned black and came to be known as Kākavaṇṇa⁷⁸

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⁵⁸ Kalpa Ti, 6, p 173

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⁵⁹ Abo ct Sūya cū, p 340. For the Vedic tradition, see P H A I, p 96; A I H T, p 282.

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⁶⁰ Āri cū p 745

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⁶¹ Uttarā cū 2, p 78, Vasu p 115

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⁶² Āva Cū, p 510, Abhidhānakośa, according to the Vasu p 63, Kākajangha was reigning in Tosali

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⁶³ Uttarā Cū, p 62

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⁶⁴ Uttarā Ti, 18, p 233a.

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⁶⁵ Uvā 5.

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⁶⁶ Nāyā II, p 226.

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⁶⁷ Anta. 3, p. 7 f

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⁶⁸ Uvā 2, p. 22, Nāyā. 12, p. 135

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⁶⁹ Āva. Nir. 450.

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⁷⁰ Ibid. 490.

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