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Life in Ancient India as Depicted in the Jain Canons, with Commentaries: An Administrative, Economic, Social and Geographical Survey c20.s20: Paṇḍu

Life in Ancient India as Depicted in the Jain Canons, with Commentaries: An Administrative, Economic, Social and Geographical Survey c20.s20

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Paṇḍu

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It is said that Pandu ruled at Hatthināpura. He, with Kuntī, the daughter of Andhagavahnī, as his queen, was invited along with his five sons, named Juhutthila, Bhīma, Ajjuna, Nakula and Sahadeva, and Dujjodhana, Gāṅgeya, Vidura, Dona, Jayaddatha, Sakuni, Kīva, and Assathāma to attend the *sayamvara* marriage of Dovai in Kampillapura. The five Pāṇḍavas were chosen by her.¹³⁴

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¹³⁴ *Nāyā.* 16. for the Buddhist tradition, see *Kunāla Jātaka* (No 536). When the child was born, the king adopted her as his own daughter. That is why Devai is called 'Dvepitika' in Buddhist literature (Malalasekara, *op cit*, under 'Kanhā')

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*Sālīvāhana (Sātavāhana)*

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King Sālīvāhana ruled at Paithāna with his minister Kharaya. It is said that he used to invade the city of Bharuyakaccha every year (see Nahavāna). It was at the request of Sālīvāhana that Kālaka changed the day of *pañcamī* to *caturthī* for *pajjosana*.¹³⁵ (See Paithāna)

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¹³⁵ Also see *Caturimsati*, 15, p 136 ff; *Prabandhacintāmani*, 1, p 17, also see *Early History of the Deccan*, pp 29-31

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*Samprati*

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It is mentioned that after Kunāla, Samprati came to the throne of Ujjeni. Staying in Ujjeni, he conquered the whole of Dakkhiṇāvaḥa and brought all the frontier states under his subjugation. Samprati is said to be a very powerful ruler of Ujjeni and a great patron of Jain religion. He gave away charities at the four gates of the city and offered garments etc. to Jain monks. Whatever food was left after being distributed to the poor and the orphans was given to the Jain monks (because the Jain monks are not allowed to accept food from a king). Samprati paid for this food to the cooks. He was a great devotee of the *sramanas* and he glorified the "Samana Sangha." He called the kings of the neighbouring countries and asked them to show devotion towards *sramanas*. At the festival of *rahajattā*, he used to walk in the company of Danda, Bhada and Bhojika etc. with the chariot and offered flowers, scents, ornaments, and cowries. Samprati celebrated the worship of Jain image with great pomp and show, when other kings also joined him. He told his vassal kings that he did not want money, but if they considered him to be their lord, they were to pay their respect to the *samanas*. Samprati proclaimed non-killing (*amāri-tā*) and he built temples. He trained his warriors and sent them in the disguise of Jain monks to border lands (*paccantadesa*) and thus made Andhia, Dravida, Mahārāstra, Kudukka, Surāstra and other countries suitable for the movement of Jain monks.¹³⁶

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¹³⁶ *Bih. Bhā.* 1 3278-3289; *Nisi cū*, 15, p 1115 f. also cf. *Sthavārālicarita*, XI

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In the words of Smith, "Samprati is reputed to have been zealous in promoting the cause of Jainism as Asoka had been in propagating the religion of Buddha."¹³⁷

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¹³⁷ *Oxford History of India*, p 117, also cf. *P H A I*, p 291

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*Udayano*

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Udayana,¹³⁸ who was the grandson of Sahassāniya and the son of Sayāṇiya, ruled at Kosambi.¹³⁹

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¹³⁸ According to the Buddhists, Udena's mother when pregnant was carried off by a monster bird and deposited on a tree near the residence of Allakappa. The child was born at the time of a storm (*utu*), hence he came to be known Udena; *Dhammapada A.* I, p. 165, also cf. *Kathāsaritsāgara*, Vol. I, Bk. II, ch IX, pp. 94-102.

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¹³⁹ *Bhag.* 12 2.

Udayana and Pajjoya

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It is said that when Sayānīya died of dysentery, Udayana was very young and so the responsibility of governing the kingdom fell on the shoulders of queen Migāvatī. At this time king Pajjoya repeated his old demand¹⁴⁰ and asked Migāvatī to marry him. But the latter tactfully requested him to defer her decision till her son grew old enough to govern the kingdom independently, and suggested to Pajjoya to make the city stronger in the meantime by means of fortification and storing grains, etc. Pajjoya returned to Ujjenī. In course of time, Lord Mahāvīra reached Kosambī and Migāvatī went to pay reverence to the Teacher. She wanted to join his order and so she asked Pajjoya for permission which the latter could not refuse in the presence of an assembly where Mahāvīra also was present. Migāvatī entrusted Udayana to the care of Pajjoya and along with eight queens of Pajjoya, namely, Angāravatī, etc. joined the ascetic order under Mahāvīra.¹⁴¹

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¹⁴⁰ See Pajjoya

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¹⁴¹ Ava. Cū p 91 f

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It is said that when Abhaya was residing in the court of Pajjoya as a minister, the king's elephant Nalagiri got loose and no one could approach him. Abhaya suggested the name of Udayana of Kosambī who was a very good musician, and said that he could bring the elephant under control by his music. Knowing that Udayana was fond of elephants, Pajjoya sent a mechanical elephant, to a forest near Kosambī carrying men inside. As soon as Udayana saw this elephant, he began to sing, and was caught hold of by the king's soldiers. Udayana was brought to Ujjenī where he was asked by Pajjoya to teach music to his daughter, Vāsavadattā¹⁴². But Udayana was warned not to look at her as she was one-eyed, and would be ashamed if he did so. Vāsavadattā also was told that her teacher was a leper and therefore would teach her from behind the curtain. Vāsavadattā was attracted by her teacher's voice and looked for an opportunity to have a look at him. One day, she sang badly, when the teacher exclaimed angrily "Be hanged, one-eyed person." She retorted "You do not know yourself, oh! leper." He knew that she was no more blind than he was a leper. He drew away the curtain and both fell in love with each other.

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¹⁴² Vāsavadattā was born of Angāravatī (Ava Cū II, p 161). It is also corroborated by Pratijñāyaugandharāyaṇa of Bhāsa and the Kathāsarutsāgara; Pradyota, Udayana and Srenika—A Jain legend by Gune, A B O I, 1920-21

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One day Nalagiri got loose and Udayana was asked to tame it. Udayana proposed that he and the princess would sing riding on the she-elephant, Bhadravatī.¹⁴³ The elephant was caught, but Udayana and Vāsavadattā eloped.

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¹⁴³ In Buddhist literature besides the she-elephant Bhardavatī, and Kāka, a slave, Pajjoya is said to have had three other fleet-footed conveyances two mares, Celakanni and Muñjakesi and an elephant Nalagiri. About the she-elephant Baddavatī, it is said that she could travel fifteen leagues in a day. Udena made use of her in his elopement with Vāsavadattā. At first the king paid her great honour, but when she grew old she was neglected, Dhammapada A. I, p. 196 f.

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According to another tradition, however when the elephant was brought under control, king Pajjoya went to his pleasure-garden. This opportunity was seized by Jogandharāyana, Udayana's minister, who had come to Ujjenī with the vow of carrying away the princess for king Udayana. He filled four jars with the urine¹⁴⁴ and together with Kañcanamālā, the maid-servant of Pajjoya. Vasanta, the elephant-driver, Ghosavantī, the vīṇā, Udayana and Vāsavadattā ran away from Ujjenī riding on the she-elephant, Bhadravatī. King Pajjoya ordered his servants to chase them on Nalagiri. But when Nalagiri got near them one jar of urine was smashed near the approaching elephant, who was held up. In the meantime they travelled twenty five yojanas. When Nalagiri approached, again the same trick was played. By smashing three jars, Udayana and his party travelled seventy five yojanas and reached the city of Kosambi.¹⁴⁵

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¹⁴⁴ According to Buddhists, Udayana took bags of gold and silver coin and when pursued, opened first a sack of gold and then one of silver. See for the story Dhammapada A I, pp 191 ff. For the full account, see Law's Some Ancient Indian Kings, Buddhistic Studies, pp 214 ff.

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¹⁴⁵ Āva. Cū. II, p 160. ff, for other traditions, see Svapnavāsavadattā, Mātanga Jātaka, Kathāsaritsāgara, P. H. A. I p 164 f, I H Q, 1930, pp 676-700.

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