Pre-Buddhistic Rajgir
Summary
In this article Adris Banerji reconstructs the history of Rajgir (ancient Rājagṛha) before it became one of Buddhism’s sacred centres. Archaeological surveys and literary sources show that Rajgir was the first capital of the ancient kingdom of Magadha, a state that later evolved into the Mauryan Empire. The town is mentioned in the Mahābhārata as the capital of King Jarasandha, and ceramics dating to about 1000 BCE have been found there, indicating an early settlement. The city was protected by a cyclopean stone wall more than 2,500 years old and surrounded by five hills, giving rise to the name Girivraja (“enclosure of hills”). The article traces Rajgir’s role as the capital of several dynasties. It served as the seat of the Haryanka rulers Bimbisara (558–491 BCE) and Ajātaśatru (492–460 BCE); according to Buddhist tradition, Ajātaśatru imprisoned his father Bimbisara in Rajgir. The city remained the capital until the fifth century BCE when Udayin moved the seat to Pataliputra. Later, Shishunaga founded his dynasty (413–395 BCE) with Rajgir as his initial capital before also shifting to Pataliputra. The article examines epics, Jain texts and Chinese pilgrim accounts to reconstruct the city’s pre‑Buddhist significance. The Mahābhārata recounts Bhima’s wrestling duel with Jarasandha at Rajgir. Jain scriptures refer to the town as Vasumati, Brhadrathapura and Kusagrapura, reflecting different legendary founders. Banerji also considers the city’s physical features. Surrounded by hills and fortified by a 50‑km‑long cyclopean wall, ancient Rajgir had natural springs and caves that later attracted ascetics. The site’s strategic location on trade routes and its access to water made it an ideal capital. The author correlates archaeological findings, such as pottery, ring wells and fortifications, with literary references to show continuous occupation. He argues that Rajgir’s importance in pre‑Buddhist times was political and strategic rather than religious. The article concludes that understanding Rajgir’s earlier history helps explain why it later became a centre for both Buddhism and Jainism. The city’s royal associations gave it prestige, and its defensive landscape and natural resources made it attractive to ascetics. Banerji calls for further excavation of the cyclopean wall and the valley floor to uncover more pre‑Buddhist layers beneath the Buddhist and Jain remains.
Summary reviewed by a volunteer editor.
Conclusion
Banerji concludes that Rajgir’s significance predates Buddhism. As the earliest capital of Magadha, the city housed dynasties such as the Haryankas, and its strategic location and massive cyclopean walls indicate a major urban centre. Literary references in the Mahābhārata and Jain texts recount royal duels and alternative names, attesting to the city’s legendary status. Its political prominence and geography later attracted religious reformers; understanding this earlier phase is essential to interpreting Rajgir’s later religious history. The author urges continued archaeological work to reveal the pre‑Buddhist strata that lie beneath the well‑known Buddhist sites.