Ajatshatru and ashoka relationship test

Which Mauryan ruler is known as the "father of a son and the

NEST (National Entrance Screening Test) .. He was also called 'Ajatashatru' ( Man with no enemies) in Sanskrit(not to be confused with Ajatashatru who ruled Magadha empire He maintained good relations with the Hellenic World. . Bindusara is father of Ashoka and son of Chandragupta Maurya. During the time of Bimbisara and Ajatshatru, the name of Magadha giving his daughter in marriage to Ajatashatru and also giving him Kashi. Ajatashatru was a king of the Haryanka dynasty of Magadha in East India. He was the son of .. to possess Amrapali after he saw her dance performance in Vaishali. After defeating the king, Ajatashatru was in a relationship with Amrapali.

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The account of Ajatashatru's birth is more or less similar in both the traditions. It is worthwhile to note that both the queens were called "Vaidehi" in both the traditions.

Inscribed image of Ajatashatru. According to the Jain Nirayavalika Sutra, during her pregnancy Queen Chelna had the strong desire to eat fried flesh of her husband's heart and drink liquor.

Meanwhile, the very intelligent Prince Abhayakumara, son of King Bimbisara and Queen Nanda, fried a wild fruit that resembled a heart and gave it to the queen. The queen ate it and later felt ashamed for having such a demonic desire and she feared that the child might grow up and prove fatal for the family, thus after a few months of the child being born, the queen had him thrown out of the palace.

When the child was lying near the garbage dump, a cock bit his little finger. King Bimbisara, learning about the child being thrown out, ran outside and picked up the child and put its bleeding little finger in his mouth and sucked it until it stopped bleeding and continued this for days until it was healed.

As the little finger of the child was sore, he was nicknamed Kunika "Sore Finger". Later he was named Asokacanda. Death of his father[ edit ] The Jaina tradition[ edit ] Once Ajatashatru was eating his meal with his newborn son in his lap, his son suddenly urinated, of which some drops fell onto his plate but due to affection for his child he did not change the plate but wiped the drops with his own patta cloth on the shoulder and continued to eat from the same plate.

After eating a morsel he asked his mother Chellana, who was sitting in the same dining room, whether she had ever seen a father as loving and caring as he was, to which his mother narrated the story of King Bimbisara sucking Ajatshatru's little finger. This touched his heart and his affection for his father was aroused.

At once he picked up an axe and hurried to the prison to free his father by breaking all the iron chains himself. But when Bimbisara saw him coming with an axe in his hand he thought, It is better that I end my life with my own hands. At once he removed the Talaputa poison from his ring, closed his eyes and chanted "Kevli pannato Dhammam saranam pavajyami" I seek refuge in the dharma taught by the kevlins or omniscient and swallowed the poison and ended his life. Ajatashatru repented a lot but it was of no use.

Ajatashatru then moved his palace to Champa and made it his capital as the previous palace reminded him of his atrocious mistake. The Buddhist tradition[ edit ] There are different versions existing in Buddhist texts on the death of King Bimbisara.

In one version, Ajatashatru allowed no one but Kosala Devi to meet Bimbisara in the smokey cell. Ajatashatru wanted to starve him to death, as Devadatta had said "father cannot be killed by a weapon.

When she was caught once again Ajatashatru prohibited Kosala Devi from meeting the king. When Ajatashatru saw that the king was not dying even then he ordered a barber to pierce the king's legs with a knife, then pour salt, hot oil and fire made from khaira wood on him. When this was done the king died. In an alternate version, Ajatashatru had King Bimbisara imprisoned and tried to starve him to death.

Kosala Devi took food to King Bimbisara, but was found out and stopped from visiting him any more. Bimbisara grew weak, but he derived comfort from looking at the mountain where The Buddha and his disciples resided. So Ajatashatru asked that his cell windows be covered so that King Bimbisara could not see the mountain. One day, the Buddha visited the city and Bimbisara could see him and his disciples through the holes in his door.

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  • Story of Ajatshatru and Bimbisara

Because Bimbisara saw Buddha and his disciples, he derived comfort and continued to live. After knowing this, Ajatashatru ordered that Bimbisara's feet be skinned. After this, King Bimbisara could not move, and so he lay in bed getting weaker. Then one day, King Ajatashatru was having meal with his mother, Kosala Devi. He had a son, who was playing with a puppy. Ajatashatru asked, 'Where are you now? The prince arrived, but did not want to eat.

King Ajatashatru asked, 'Why do you not want to eat? King Ajatashatru told his mother,'I did a difficult thing. Why do I say that? I am a king, and because I love my son, I had my meal together with dogs. There are people who eat dog meat, so what is strange in giving food to dogs? Do you know that your father did difficult things? You could not sleep for nights because of the pain.

Your father held you on his lap and sucked on your finger. Your father had a soft body, so you could sleep well. Because of the warmth of his mouth, your wound's pus broke out. Your father thought that if he spat out the pus, it would increase your pain, so he swallowed the pus. Your father did such difficult thing for you.

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Kosala Devi thought that he had agreed to release his father, so the palace released this news. Everywhere in the city, people heard that Bimbisara was going to be released, so everyone was happy and went to the jail saying. I do not know what else he will do to hurt me. She saw Halla and Vihalla kumaras with their wives sitting on Sechanaka elephant and one of the wives wearing the 18 fold divine necklace. Then she heard one of the maidservants speaking from the garden below "It's Halla and Vihalla kumaras and not the king who enjoy the real pleasures of the kingdom" and she thought "what's the use of the kingdom if I do not have both the jewels in my possession?

Ajatashatru at last agreed and sent a request to both his brothers to give the elephant and the necklace to him, which both his brothers denied saying that these gifts were given by their dear father so why should they part from them? Ajatashatru sent the request thrice but got the same reply all three times. This annoyed him a lot, so he sent his men to arrest them. Ajatashatru sent notice thrice to Chetaka to surrender them but was denied by Chetaka. This was enough for Ajatashatru.

Each Kalakumara brought horses, elephants, chariots and infantrymen each. On the other hand, Chetaka invited his own allies 9 Mallas, 9 Lichhvis and 18 kings of Kasi-Kosala to fight his grandson Ajatashatru. All these kings came with horses, elephants, chariots and infantrymen each. Thus all together there were elephants, chariots, horses, and infantrymen. King Chetaka was a devout follower of Lord Mahavira and had a vow to not shoot more than one arrow per day in a war. It was known to all that Chetaka's aim was perfect and his arrows were infallible.

Story of Ajatshatru and Bimbisara

His first arrow killed one Kalakumara, commander of Ajatashatru. On the consecutive nine days the rest of the nine Kalakumaras were killed by Chetaka. These were probably used for meditation. Most of what is known about them was recorded in the literature of rival groups, modern scholars question the reliability of the secondary sources, and whether intentional distortions for dehumanization and criticism was introduced into the records.

Tile possibly representing Ajivika ascetics. Absolute determinism and no free will[ edit ] The problems of time and change was one of the main interests of the Ajivikas. Their views on this subject may have been influenced by Vedic sources, such as the hymn to Kala Time in Atharvaveda.

No human effort could change this niyati and the karma ethical theory was a fallacy. Rather, just like Calvinists belief in predeterminism in Europe, the Ajivikas were optimists. Actions had immediate effects in one's current life but without any moral traces, and both the action and the effect was predetermined, according to the Ajivikas.

He appears to have believed in niyati destinysvabhava natureand sangati changeand possibly parinama, which may have prompted other philosophical schools to label him variously as ahetuvadin, vainayikavadin, ajnanavadin, and issarakaranavadin.

This culminates in the course of time samsarasuddhi in final salvation to which all beings are destined under the impact of the factors of niyati destinybhava natureand sangati change. He thus subscribed to niyativada fatalism only in the sense that he thought that some future events like salvation for all were strictly determined. However, unlike Jains and various orthodox schools of Hinduism that held that soul is formless, Ajivikas asserted that soul has a material form, one that helps meditation.