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Updated: June 15, 2025
Owning such a delightful and impregnable city, Jarasandha is ever bent on seeking the fruition of his purposes unlike other monarchs. We shall, however, by slaying him to-day humble his pride." Vaisampayana said, Thus saying those brothers of abundant energy, viz., he of the Vrishni race and the two Pandavas entered the city of Magadha.
Thus the Chinese inscriptions of Bodh-Gaya though they speak at length of the three bodies of Buddha show no signs of Tantrism. It would appear that the worship celebrated in the holy places of Magadha preserved a respectable side until the end.
It is, therefore, that I say so. O king of Magadha, cast off thy superiority and pride in the presence of those that are thy equals. Go not, O king, with thy children and ministers and army, into the regions of Yama. Damvodhava, Kartavirya, Uttara, and Vrihadratha, were kings that met with destruction, along with all their forces, for having disregarded their superiors.
See chap. xxii, note 2. For another legend about this park, and the identification of "a fine wood" still existing, see note in Beal's first version, p. 135. A prince of Magadha and a maternal uncle of Sakyamuni, who gave him the name of Ajnata, meaning automat; and hence he often appears as Ajnata Kaundinya.
That Lord that was made flesh in India, the Lord of great pity, showing unto Vaidehi, Queen of Magadha, the golden mirror created by his marvellous power, commanded her to choose the Land of Pure Joy among all the worlds therein appearing.
Some critics seem to imply for their statements are not very explicit that Śâktism formed part if not of the teaching of the Buddha, at least of the medley of beliefs held by his disciples. But I see no proof that Śâktist beliefs that is to say erotic mysticism founded on the worship of goddesses were prevalent in Magadha or Kosala before the Christian era.
And the king of Magadha, Jayatsena of great strength, brought with him for Yudhishthira an Akshauhini of troops. And similarly, Pandya, who dwelt on the coast-land near the sea, came accompanied by troops of various kinds to Yudhishthira, the king of kings. And, O king, when all these troops had assembled, his army, finely dressed and exceedingly strong, assumed an appearance pleasant to the eye.
When Ânanda was going from Magadha to Vaisâlî, wishing his pari-nirvâna to take place there, the devas informed king Ajâtasatru of it, and the king immediately pursued him, in his own grand carriage, with a body of soldiers, and had reached the river. On the other hand, the Lichchhavis of Vaisâlî had heard that Ânanda was coming to their city, and they on their part came to meet him.
And hearing those roars, the people of Magadha thought that either the Himavat was tumbling down or the earth itself was being rent asunder. And those oppressors of all foes then, leaving the lifeless body of the king at the palace gate where he lay as one asleep, went out of the town.
But apparently he did not visit it and this makes it probable that it was not a religious centre but a mountain in the south of which Buddhists in the north wrote with little precision. There is no evidence that Avalokita was first worshipped on this Potalaka, though he is often associated with mountains such as Kapota in Magadha and Valavatî in Katâha.
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