Son of Bimbisāra, King of Magadha, and
therefore half-brother to Abhayarājakumara. He succeeded his father to the
throne. His mother was a daughter of Mahākosala (J.iii.121), and he married
Vajirā, Pasenadi's daughter (J.iv.343), by whom be had a son Udāyibhadda
Ajatasattu grew up to be a noble and
handsome youth. Devadatta was, at this time, looking for ways and means of
taking revenge on the Buddha, and seeing in the prince a very desirable weapon,
he exerted all his strength to win him to his side. Ajatasattu was greatly
impressed by Devadatta's powers of iddhi and became his devoted follower
(Vin.ii.185; J. i.185-6). He built for him a monastery at Gayāsīsa and waited
upon him morning and evening carrying food for him, sometimes as much as five
hundred cartloads in five hundred cooking pans (S.ii.242).
Ajatasattu and Devadata
Devadatta incited him to seize the
throne, killing his father if necessary. When Bimbisāra learnt of the prince's
intentions he abdicated in his favour. But Devadatta was not satisfied till
Bimbisāra, who was one of the Buddha's foremost supporters, was killed.
(DA.i.135-7). According to the Sankicca Jātaka (J.v.262ff.) he had killed his
father in previous births too.
Ajātasattu helped Devadatta in several
of the latter's attempts to kill the Buddha (See Devadatta). In the Sanjiva
Jātaka (J. i.
we are told that in past lives he had associated with the sinful and once lost
his life as a result.
Later he was filled with remorse for
these past misdeeds as he confesses himself (D.i.85); but evidently, for very
shame, he refrained from visiting the Buddha till he was won over by the
persuasions of his physician Jīvaka Komārabhacca. And when in the end he did go
to the Buddha, it was in great fear and trembling; so nervous was he that he
imagined conspirators in the very silence surrounding the Buddha where he dwelt
in the monastery, in Jivaka's Mango grove at Rājagaha (D.i.49-50; J. v.262-9. An
illustration of this visit is the subject of one of the bas-reliefs on the
Barhut Tope; Cunningham, Pl. xvi., fig.36, and p.135).
It was on the occasion of this visit
that the Sāmaññaphala Sutta was preached. The king admits that he had been to
various teachers before, but had failed to find satisfaction in their teachings.
It is noteworthy that the Buddha greets the king cordially on his arrival and
makes no mention whatever of the king's impiety. Instead, when Ajātasattu
expresses his repentance at the end of the discourse, the Buddha accepts his
confession and lets him off almost too lightly. But after the king had departed
the Buddha tells the monks how the king's misdeeds had wrought his undoing both
in this world and the next, for if he had not been guilty of them, the Eye of
Truth (Sotāpattimagga, says the Commentary) would have been opened for him on
the occasion of this sermon. (D.i.85-6). It is said that from the day of his
father's death he could not sleep on account of terrifying dreams, particularly
after he had heard of Devadatta's dire fate (J.i.508). He slept after his visit
to the Buddha (DA.i.238).
Henceforth the king became a loyal
adherent of the Buddha's faith, though, as far as we know, he never waited again
either upon the Buddha or upon any member of the Order for the discussion of
ethical matters. (But see DA.i.238, where we are told "tinnam ratanānam
mahāsakkāram akāsi"). He was so full of love and respect for the Buddha that
when he heard of Upaka Mandikāputta having spoken rather impolitely to the
Buddha, he at once flew into a rage (A.ii.182).
Sakka said of him that among the
puthujjanas he was most possessed of piety (DA.ii.610). When the Buddha died, in
the eighth year of Ajātasattu reign (Mhv.ii.32), the latter's ministers decided
not to tell him the news at once, in case he should die of a broken heart. On
the pretext of warding off the evil effects of a dream, they placed him in a vat
filled with the four kinds of sweet (catumadhura) and broke the sad news gently
to him. He immediately fainted, and it was not till they put him in two other
vats and repeated the tidings that he realised their implication (DA.ii.605-6).
He forthwith gave himself up to great lamentation and despair, "like a madman,"
calling to mind the Buddha's various virtues and visiting various places
associated in his mind with the Buddha. Later he sent messengers to claim his
share of the Buddha's relics, and when he obtained them he prolonged the rites
held in their honour till the arahants had to seek Sakka's aid to make the king
take the relics away to Rājagaha, where he erected over them a stone thupa
(DA.ii.610). Two months afterwards, when the first Council was held, he gave the
undertaking his royal patronage and assisted the monks who took part in it with
all his power (Sp.i.10-11; DA.i.8-9).
Several incidents connected with
Ajātasattu's reign are mentioned in the books.
Bimbisāra had married a sister of
Pasenadi, and when he was killed she died of grief.
The revenue of a Kāsī village had been
given to her by her father, Mahākosala, as part of her dowry, but after
Bimbisāra's murder, Pasenadi refused to continue it. Thereupon Ajātasattu
declared war on his uncle. Before this, uncle and nephew seem to have been on
very friendly terms. Once Ajātasattu sent Pasenadi a wonderful piece of foreign
fabric, sixteen cubits long and eight broad, mounted on a pole to serve as a
canopy. This Pasenadi gave to Ananda (M.ii.116).
At first he was victorious in three
battles, but, later, he was defeated by Pasenadi, who followed the military
advice of an old monk, the Elder Dhanuggahatissa; Ajātasattu was taken captive
with his army. On giving an undertaking not to resort to violence again, he was
released, and to seal the friendship, Pasenadi gave him his daughter Vajirā as
wife, and the revenue of the disputed village was gifted to her as bath-money
(S.i.82-5; J. ii.403-4; Avas. 54-7; J. iv.343f.; DhA.iii.259.).
Ajātasattu evidently took his reverses
very unsportingly. (See the Haritamāta Jātaka, J. ii.237f.)
Later, when through the treachery of
Pasenadi's minister, Dīgha Kārāyana, his son Vidūdabha usurped the throne,
Pasenadi, finding himself deserted, went towards Rājagaha to seek Ajātasattu’s
help, but on the way he died of exposure and Ajātasattu gave him burial (See
About a year before the Buddha's death,
Ajātasattu sent his chief minister and confidant, the brahmin Vassakāra, to the
Buddha to intimate to him his desire to make war on the Vajjians and to find out
what prediction the Buddha would make regarding his chances of victory. The
Buddha informed the brahmin that the Vajjians practised the seven conditions of
welfare which they had learnt from him, and that they were therefore invincible
(D.ii.72f). The Samyutta Nikāya mentions the Buddha as saying that the time
would come when the Vajjians would relinquish their strenuous mode of living and
that then would come Ajātasattu’s chance. (S.ii.268). According to the Jainas,
Ajātasattu fought with Cedaga, king of Vesāli, for the possession of an
extraordinary elephant (Hoernle on Ājivaka in ERE i.).
This chance came about three years
later, for by the treachery of Vassakāra, he succeeded in sowing dissension
among the leading families of Vesāli. Having thus weakened them, he swooped down
upon the place with an overwhelming force and completely destroyed it (For
details see Licchavi). Rumours are mentioned of King Candappajjota making
preparations for a war on Ajātasattu to avenge the death of his friend
Bimbisāra, but no mention is made of actual fighting (M.iii.7; MA.ii.853; see
also Buddhist India, p.13).
Of the end of Ajātasattu’s reign the
books mention very little except that he was killed by his son Udaya or
Udāyībhadda (Mhv.iv.l), who had been born on the day that Bimbisāra died as a
result of his tortures (DA.i.137).
We are told that Ajātasattu had feared
that his son might kill him and had therefore secretly hoped that Udaya would
become a monk (DA.i.153). Ajātasattu’s reign lasted thirty-two years (Mhv.ii.31;
but see Geiger's Introd. to Mhv. trans. xi ff.; also Samaddar: Glories of
Magadha, 17, n. 3; also Vincent Smith: Early History of India, pp.
It was he who built the fortress of
Pālātiputta, which later became the capital of Magadha.
We do not know what Ajātasattu’s real
name was. By the Jains he is called Kunika or Konika, which again is probably a
nickname (Dial. ii.79, n.1). The title Vedehiputta which always accompanies his
name probably means "son of the Videha lady." At the time of Buddhaghosa there
seems to have been much confusion about the meaning of this word. According to
Buddhaghosa (DA.i.139) Vedehi means "wise." There seems to have been another
explanation which Buddhaghosa rejects - that Ajātasattu was the son of the
Videha queen. Videhi was probably the maiden, family, or tribal (not personal)
name of his mother. According to a Tibetan authority her personal name was
Vāsavī, and she was called Videhi because she was from Videha (Rockhill, p. 63.
In the Pali books he is often referred to as Kosaladevī). (See also Vedehikā.)
Two explanations are given of the
epithet Ajātasattu. According to Buddhaghosa he was so called because the
soothsayers predicted his enmity to his father even before his birth, and a
story is told of how his mother, at the time of his conception, had a longing to
drink blood from Bimbisāra’s right hand. The longing was satisfied, but when the
queen heard the soothsayer's prediction, she tried, in many ways, to bring about
a miscarriage. (DA.i.133ff.; J. iii.121-2) The park where she tried to bring
about the miscarriage was called Maddakucchi (SA.i.61).
In this she was prevented by the king.
Later both parents grew to be very fond of him. There is a story of the prince,
holding his father's finger, visiting Jotika's marvellous palace and thinking
that his father was a fool for not taking Jotika's wealth. When he became king
he acquired Jotika's palace. (DhA.iv.211 and 222f). As a boy he used to visit
the Buddha with his father (DA.i.152).
To show Bimbisāra’s love for the babe,
an incident is mentioned of how once, when the prince was yelling with pain
because of a boil on his finger, the nurses took him to the king who was then
holding court. To soothe the child, the king put the offending finger in his
mouth, where the boil burst. Unable to spit the pus out the king swallowed it
(DA.i.138). The other explanation is that also found in the Upanisads,
(Dial.ii.78f ) and this is probably the correct one. It says that the word means
"he against whom there has arisen no foe."
According to the Digha Commentary,
(i.237-8) Ajātasattu was born in the Lohakumbhiya niraya after his death. He
will suffer there for 60,000 years, and later will reach nibbana as a Pacceka
Buddha named Viditavisesa (Vijitāvī). Ajātasattu’s crime of parricide is often
given as an example of an upacchedaka-kamma which has the power of destroying
the effect of meritorious deeds (E.g., AA.i.369). He is also mentioned as the
worst kind of parricide (E.g. AA.i.335).
Ajātasattu seems to have been held in
hatred by the Niganthas. The reason is probably that given in the Dhammapada
Commentary (iii.66f), where it is said that when Moggallāna had been killed by
thieves, spies were sent out by the king to discover the murderers. When
arrested, the murderers confessed that they had been incited by the Niganthas.
The king thereupon buried five hundred Niganthas waist-deep in pits dug in the
palace court and had their heads ploughed off.