Ancient India did not really have anything akin to what is known as “state religion”. Such concepts were quite foreign to the Indian psyche. Even during the reign of Asoka, Buddhism did not enjoy a privileged position that could be construed to mean as much as “state religion”. Thus, it may not be appropriate to assign any perceptible part of the success of Buddhism to the beneficence of rulers. Though the Buddhist communities were not outside the purview and jurisdiction of the State, the Sangha by virtue of their possession of the Vinaya laws were self-governing bodies, and the king’s primary and traditionally constitutional duty in ancient India was to protect them in that character and keep them form internal and external disruptions. The kings usually respected this function. The building of a monastery was an act of individual inclination. It does not appear that in any period of the history of ancient Indian Buddhism, the Sangha thrived anywhere merely on royal patronage. Of the innumerable monasteries of the-Pala period hardly any owed its foundations to royalty. Not only most of these monasteries were built by wealthy lay devotees, but they had also humble origins and developed in stages. Thus, the role and contribution of rulers towards the development of Buddhism in ancient India must be evaluated keeping these facts in mind.
Bimbisara, the king of Magadha, was one of the first important kings who patronized Buddhism. He was five years younger to the Buddha and died eight years before the Mahaparinibbana at the age of 67. There is no unanimity about the origin of Bimbisara. According to the Purapas, Bimbisara was a descendant of King Unaga of the Unaga dynasty. In contrast to this account, the Pali chronicles of Sri Lanka not only assert no connection between Bimbisara and Susunaga (Unaga) but also state that Bimbisara ruled prior to Susunaga. Bimbisara’s father, Bhati, and the Buddha’s father, Suddhodana, were under the political influence of the king of Kosala. They were close friends, and their sons, Bimbisara and Siddhartha, were also good friends who played together as children.
Bimbisara was anointed king by his father at the young age of fifteen. When the Buddha, then an ascetic at the age of thirty-five, passed through Rajagaha, Bimbisara’s capital city, he failed to recognize his childhood friend, though he was struck by his impressive presence. However, when the Buddha returned to Rajagaha after attaining enlightenment, Bimbisara visited him at the Supatittha shrine in the Palm Grove Garden (Latthivanuyyana). The Buddha taught Bimbisara and his retinue about the values of generosity, morality, heavenly rewards, the dangers of sensory indulgence, the Four Noble Truths, and more. During this teaching, Bimbisara gained insight into the truth that “whatever has arisen will, by its own nature, cease.” As a result, Bimbisara entered the Path of Holiness (Sotapanna).
The following day, Bimbisara invited the Buddha and one thousand monks for a meal. On this occasion, he donated the Veluvana to the Sangha. From that time until his death, Bimbisara remained a steadfast devotee of the Buddha. From time to time, the Buddha was consulted by Bimbisara who was keen to rule according to the Dhamma. The following rules of the Vinaya were made at his behest:
1) No one who is in the royal service should be ordained as a monk.
2) No one who has committed a theft should be ordained as a monk.
3) Non one, who has broken jail, should be ordained as a monk.
4) The recital of the rules of discipline (patimokkha) on the eight and the last days of each half month was also introduced as a result of a suggestion made by Bimbisara, who had seen wandering ascetics of other sects, meeting, deliberating and reviewing their doctrines on those days.
5) The permission to begin the observance of the retreat during the rain-period (Vassavasa) from the second full moon was given with regard to a wish of Bimbisara.
6) When Bimbisara noticed and pointed out that redundant offerings were stored up by some monks, the rule that certain medicines should not be stored for more than seven days was made.
Bimbisara’s deep interest in Buddhism is evident from his involvement in numerous events in the early history of Buddhism. On one occasion, he convened a meeting of all the superintendents of the 80,000 villages in his kingdom. After instructing them on matters of state, he sent them to pay homage to the Buddha at Gijjhakuta near Rajagaha, so they could receive spiritual teachings from him. Bimbisara not only showed respect and affection for the Buddha personally but was also known for his kindness to various Buddhist monks. For instance, he once promised to send an attendant to the monk Pilindavaccha Thera but forgot for 500 days. To make amends, he sent 500 attendants, leading to the establishment of a village of monastery-attendants where Pilindavaccha Thera could go for alms.
Bimbisara also played a significant role in encouraging his queen, Khema, to meet the Buddha. She was the daughter of the King of Madda (modern Punjab), known for her exceptional beauty and pride. Initially, she resisted seeing the Buddha, fearing he might criticize her appearance. However, Bimbisara persuaded her to visit the Buddha at Veluvana. There, upon encountering the Buddha, she realized the impermanence of beauty and the futility of vanity. Right then, she became an arahant and, with Bimbisara’s consent, entered the Sangha. The Buddha ranked her foremost among women for her deep insight. Two other prominent women connected to early Buddhism, Ambapali and Padumavati, were also associated with Bimbisara.
Despite his devotion to Buddhism, Bimbisara suffered greatly at the hands of his son Ajatasattu. Although Bimbisara had abdicated in his favor, Ajatasattu remained dissatisfied as long as his father was alive. Eventually, he imprisoned Bimbisara with the intent to starve him. When starvation failed, Ajatasattu resorted to torturing him in various ways. Ultimately, Bimbisara is said to have died by suicide in the dungeon.