• Magadha formed one of the sixteen Mahājanapadas (Sanskrit "Great Countries") or regions in ancient India. The core of the kingdom was the area of Bihar south of the Ganges; its first capital was Rajagriha (modern Rajgir) then Pataliputra (modern Patna). Magadha expanded to include most of Bihar and Bengal with the conquest of Licchavi and Anga respectively, followed by much of eastern Uttar Pradesh and Orissa. The ancient kingdom of Magadha is mentioned in the Ramayana, Mahabharata, Puranas. It is also heavily mentioned in Buddhist and Jain texts. The earliest reference to the Magadha people occurs in the Atharva-Veda where they are found listed along with the Angas, Gandharis, and Mujavats. Two of India's major religions, Buddhism and Jainism, have roots in Magadha; two of India's greatest empires, the Maurya Empire and Gupta Empire, originated from Magadha. These empires saw advancements in ancient India's science, mathematics, astronomy, religion, and philosophy and were considered the Indian "Golden Age". The Magadha kingdom included republican communities such as the community of Rajakumara. Villages had their own assemblies under their local chiefs called Gramakas. Their administrations were divided into executive, judicial, and military functions.

One of the four chief kingdoms of India at the time of the Buddha, the others being Kosala, the kingdom of the Vamsas and Avanti. Magadha formed one of the sixteen Mahājanapadas and had its capital at Rājagaha or Giribbaja where Bimbisāra, and after him Ajātasattu, reigned. Later, Pātaliputta became the capital. By the time of Bimbisāra, Anga, too, formed a part of Magadha, and he was known as king of Anga Magadha, where Bimbisāra sends for Sona Kolivisa, a prominent citizen of Campā, capital of Anga. But prior to that, these were two separate kingdoms, often at war with each other.

Several kings of Magadha are mentioned by name in the Jātakas - e.g., Arindama and Duyyodhana. In one story (J.vi.272) the Magadha kingdom is said to have been under the suzerainty of Anga. In the Buddha's day, Magadha (inclusive of Anga) consisted of eighty thousand villages (Vin.i.179) and had a circumference of some three hundred leagues (DA.i.148).

Ajātasattu succeeded in annexing Kosala with the help of the Licchavis, and he succeeded also in bringing the confederation of the latter under his sway; preliminaries to this struggle are mentioned in the books (e.g., D.ii.73f., 86).

Under Bimbisāra and Ajātasattu, Magadha rose to such political eminence that for several centuries, right down to the time of Asoka, the history of Northern India was practically the history of Magadha. (A list of the kings from Bimbisāra to Asoka is found in Dvy.369 ; cp. DA.i.153; Mbv.96, 98).

At the time of the Buddha, the kingdom of Magadha was bounded on the east by the river Campā (Campā flowed between Anga and Magadha; J. iv.454), on the south by the Vindhyā Mountains, on the west by the river Sona, and on the north by the Ganges. The latter river formed the boundary between Magadha and the republican country of the Licchavis, and both the Māgadhas and the Licchavis evidently had equal rights over the river. When the Buddha visited Vesāli, Bimbisāra made a road five leagues long, from Rājagaha to the river, and decorated it, and the Licchavis did the same on the other side. DhA.iii.439 f.; the Dvy. (1p.55) says that monks going from Sāvatthi to Rājagaha could cross the Ganges in boats kept either by Ajātasattu or by the Licchavis of Vesāli.

During the early Buddhist period Magadha was an important political and commercial centre, and was visited by people from all parts of Northern India in search of commerce and of learning. The kings of Magadha maintained friendly relations with their neighbours, Bimbisāra and Pasenadi marrying each other's sisters. Mention is made of an alliance between Pukkusāti, king of Gandhāra and Bimbisāra. When Candappajjota of Ujjeni was suffering from jaundice, Bimbisāra sent him his own personal physician, Jīvaka.

In Magadha was the real birth of Buddhism and it was from Magadha that it spread after the Third Council. The Buddha's chief disciples, Sāriputta and Moggallāna, came from Magadha.

In Asoka's time the income from the four gates of his capital of Pātaliputta was four hundred thousand kahāpanas daily, and in the Sabhā, or Council, he would daily receive another hundred thousand kahāpanas (Sp.i.52). The cornfields of Magadha were rich and fertile (Thag.vs.208), and each Magadha field was about one gāvuta in extent. Thus AA.ii.616 explains the extent of Kakudha's body, which filled two or three Māgadha village fields (A.iii.122).

The names of several places in Magadha occur in the books - e.g., Ekanālā, Nālakagāma, Senānigāma, Khānumata, Andhakavindha, Macala, Mātulā, Ambalatthikā, Pātaligāma, Nālandā and Sālindiya.

Buddhaghosa says that there are many fanciful explanations (bahudhā papañcanti) of the word Magadha. One such is that king Cetiya, when about to be swallowed up by the earth for having introduced lying into the world, was thus admonished by those standing round - "Mā gadham pavisa;” another that those who were digging in the earth saw the king, and that he said to them: " Mā gadham karotha." The real explanation, accepted by Buddhaghosa himself, seems to have been that the country was the residence of a tribe of khattiyas called Magadhā.

The Magadhabhāsā is regarded as the speech of the Āriyans (e.g., Sp.i.255). If children grow up without being taught any language, they will spontaneously use the Magadha language; it is spread all over Niraya, among lower animals, petas, humans and devas.

The people of Anga and Magadha were in the habit of holding a great annual sacrifice to Māha Brahmā in which a fire was kindled with sixty cartloads of firewood. They held the view that anything cast into the sacrificial fire would bring a thousand fold reward. SA.i.269; but it is curious that in Vedic, Brāhmana and Sūtra periods, Magadha was considered as outside the pale of Ariyan and Brahmanical culture, and was therefore looked down upon by Brahmanical writers. But it was the holy land of the Buddhists. See VT.ii.207; Thomas: op. cit., 13, 96.

Magadha was famous for a special kind of garlic (Sp.iv.920) and the Magadha nāla was a standard of measure. (E.g., AA.i.101).

Magadha is identified with the modern South Behar.

In the sixth century B.C. there were sixteen major states and several smaller ones in the northern third of India. Some of these states were fully developed monarchies; others were republics made up of one or more tribes. The four strongest states - Kasi, Kosala, Magadha and Vrjji - were all along the Ganges River. Of those four, Magadha had several advantages that would help it to prevail in the struggle for supremacy.

Magadha formed one of the sixteen Mahjanapadas and had its capital at R?jagaha or Giribbaja where Bimbis?ra, and after him Ajtasattu, reigned. Later, P?taliputta became the capital. By the time of Bimbisra, Anga, too, formed a part of Magadha, and he was known as king of Anga Magadha. But prior to that, these were two separate kingdoms, often at war with each other. Several kings of Magadha are mentioned by name in the Jatakas - e.g., Arindama and Duyyodhana.

In the Buddha’s day, Magadha (inclusive of Anga) consisted of eighty thousand villages and had a circumference of some three hundred leagues. Aj?tasattu succeeded in annexing Kosala with the help of the Licchavis, and he succeeded also in bringing the confederation of the latter under his sway; preliminaries to this struggle are mentioned in the books.

At the time of the Buddha, the kingdom of Magadha was bounded on the east by the river Camp?, on the south by the Vindhya Mountains, on the west by the river Sona, and on the north by the Ganges. The latter river formed the boundary between Magadha and the republican country of the Licchavis, and both the M?gadhas and the Licchavis evidently had equal rights over the river. When the Buddha visited Ves?li, Bimbis?ra made a road five leagues long, from R?jagaha to the river, and decorated it, and the Licchavis did the same on the other side. It is said that monks going from Savatthi to Rajagaha could cross the Ganges in boats kept either by Aj?tasattu or by the Licchavis of Ves?li.

During the early Buddhist period Magadha was an important political and commercial centre, and was visited by people from all parts of Northern India in search of commerce and of learning. The kings of Magadha maintained friendly relations with their neighbours, Bimbis?ra and Pasenadi marrying each other’s sisters. Mention is made of an alliance between Pukkus?ti, king of Gandh?ra and Bimbis?ra. When Candappajjota of Ujjeni was suffering from jaundice, Bimbis?ra sent him his own personal physician, J?vaka.

In Magadha was the real birth of Buddhism, and it was from Magadha that it spread after the Third Council. The Buddha’s chief disciples, S?riputta and Moggall?na, came from Magadha. In Asoka’s time the income from the four gates of his capital of P?taliputta was four hundred thousand kah?panas daily, and in the Sabh?, or Council, he would daily receive another hundred thousand kah?panas. The cornfields of Magadha were rich and fertile, and each Magadha field was about one g?vuta in extent.

The names of several places in Magadha occur in the books - e.g., Ekan?l?, N?Iakag?ma, Sen?nig?ma, Kh?numata, Andhakavindha, Macala, M?tul?, Ambalatthik?, P?talig?ma, N?Iand? and S?Iindiya.
Buddhaghosa says that there are many fanciful explanations of the word Magadha. One such is that king Cetiya, when about to be swallowed up by the earth for having introduced lying into the world, was thus admonished by those standing round, another that those who were digging in the earth saw the king, and that he said to them: “ M? gadham karotha.” The real explanation, accepted by Buddhaghosa himself, seems to have been that the country was the residence of a tribe of khattiyas called Magadh?.

The Magadhabh?s? is regarded as the speech of the ?riyans. If children grow up without being taught any language, they will spontaneously use the Magadha language; it is spread all over Niraya, among lower animals, petas, humans and devas.

In 518 B.C. (or 513?) the Persian king Darius I advanced to the Indus River, annexing the kingdoms there. For over a century the Indus valley was the twentieth and easternmost satrapy (province) of the Persian Empire. The rest of India was unconquered, but the Indians learned the use of iron, coinage and writing from the Persians during this time. As the Persians grew weak in the fourth century, a local ruler named Porus declared independence (338? B.C.). The Persians were unable to regain control before Alexander the Great conquered their empire.

Pursuing his campaign to the farthest frontier of Persia, Alexander entered India in 327 B.C. After he got through Afghanistan, there was a pitched battle with King Porus on the banks of the Jhelum River, a tributary of the Indus. Porus had a huge force of infantry and cavalry, and 200 war elephants, to repel the invader. Instead of waiting for Porus to come to him, Alexander took the initiative, leading his army across the river under cover of a thunderstorm.

The battle was an awful slaughter for both sides, until the elephants panicked, trampling the Indians in their stampede. Porus surrendered, and Alexander asked him how he wanted to be treated. “Like a king,” Porus replied. In admiration of a gallant opponent, Alexander restored him to his throne and made him governor over his Indian provinces.

Alexander was curious about the land he had entered, with its strange animals, rubies and gold, steaming jungles and dusty plains, the farthest place known to the Western world. Beyond the Ganges--or so everybody believed--was the encircling ocean that marked the end of the world. Alexander was determined to wet his feet in it.

Chandragupta urged Alexander to go on, confident that the Macedonian army could attack and defeat Magadha.
The troops had other ideas. The battle with Porus was bad enough, and rumors came to them of even stronger armies awaiting them in the east. After marching 200 miles, they stopped and refused to go any farther. Alexander took to his tent. When he emerged three days later and announced they were going home, the troops rejoiced. “Alexander,” they said, “has allowed us, but no other, to defeat him.”

He did not speak Sanskrit. At the Buddhas time different dialects were spoken in Northern India. They were probably not very different from each other, and not very different from Sanskrit. Pali is a standardization from these dialects (we find traces of different dialects in Pali), a couple of hundred years after Buddha, and the Pali texts therefore probably are as close to the Buddha's own language as we can reasonably expect to get.

The term Magadhi is ambiguous. It means "from Magadha", and so we have to ask what area was called Magadha, and at what time.

At the Buddha's time Magadha was one of several states in Northern India. We do not know if, or how much, the dialect in Magadha at that time differed from the neighboring dialects. As far as I know, we have no documentation for the use of Magadhi as a linguistic term at that time.

Magadha was a rather aggressive kingdom, and after the Buddha's time it conquered other states and expanded until it covered most of India at the time of Asoka. Asoka was king of Magadha, that is, he was king of "greater Magadha" - most of India. At his time Buddhism was exported to Sri Lanka, and so were the Pali texts. But Sri Lankan commentators did not call the language "Pali". They called it Magadhi, which is quite logical, since the texts had been brought to them from Magadha, from "greater Magadha", that is - from the Indian mainland. Therefore the term Magadhi for the Pali language as used in the commentaries, probably mean nothing more than "Indian".

Later, the Asokan dynasty fell from power, and the name Magadha was again restricted to the area, the province that had been the original state of Magadha at the Buddha's time. During the centuries the dialects in different parts of India had diverged (as is normal for languages), and the dialect of Magadha had acquired its own distinctive features. Now came the time of the great Sanskrit dramas, and the Sanskrit authors consciously used different dialects and cultivated these as written sociolects, which were called Prakrit. Thus there arose a Prakrit language/dialect called Magadhi.

There seems to have been quite a lot of confusion due to these different usages of the term "Magadhi".

To sum up:
"Magadhi 1" - whatever dialect was spoken in Magadha at the Buddha's time. We do not know to what degree, if at all, this was any different from the language spoken over most of Northern India.
"Magadhi 2" - the language of the texts from "greater Magadha" that arrived in Sri Lanka at the time of Asoka. This "Magadhi 2" is the same as we today call Pali.
"Magadhi 3" - the later dialect of the province of Magadha that became a Prakrit language in the Middle Ages. No special connection to Buddhism or the Pali texts.

Some details about Buddhist holy places from indiatravel.com, which also gives distances from major cities to aid location. The original map, which I edited to remove roads, state boundaries, and railways, was released to the public by the Central Intelligence Agency.

Disclaimer Some information on this map may be inaccurate due to the difficulty of mixing information from various sources. I will be grateful to know of any serious errors or minor oversights so that I can gradually improve it for future editions.

The Sixteen Nations These sixteen nations at the time of the Buddha are named in the Visākhā Sutta of the Uposatha Vagga, in the Book of the Eights 1. Visākhā was born in the city of Bhaddiya, in the country of Anga, which seems to have been part of the Magadha kingdom. 2. Magadha was the kingdom of Bimbisāra and his son, Ajātasattu. 3. Bārānasi was the capital city of Kāsī, a region famous for its silk. 4. Kosala was ruled by Pasenadi from his capital Sāvatthī. The Buddha spent many Rains Retreats in the Jeta grove near Sāvatthī donated by Anāthapindika. 5. The Vajjī kingdom had its capital at Vesālī. The Buddha spent his final Rains Retreat at Beluva near Vesālī. 6. The Mallas had their capital city at Kusināra, where the Buddha passed away. 7. Cetī lay to the south-west of Kāsī 8. Vanga was the Ganges delta region 9. The Kurū kingdom was the region north-east of of Delhi. It was here that the Buddha preached the famous Satipatthāna and Kālāma suttas. 10. Pañcāla was west of Kāsī. 11. Maccha was to the west of Cetī. 12. Sūrasena was to the west of what is now Delhi 13. Assaka was the region where the Ajanta caves are now found 14. Avantī was south-west of Cetī 15. Gandhāra was famed for its university of Takkasila (Taxila). The name Takkasila means stone-cutting, and this region became famous for its high quality stone Buddha images. 16. Kamboja was beyond the Hindu Kush mountins in what is now Afghanistan. Kamboja was famous for its fine horses.

The Four Holy Sites The four holiest places for Buddhists are the sites where the four main events of the Buddha’s life took place: Lumbinī, where the bodhisatta was born; Bodhgaya, where he gained Enlightenment; Saranath, where he gave is first discourse; and Kusināra, where he attained parinibbāna. The Ten Stūpas 1. King Ajātasattu of Magadha erected a stūpa over the Buddha’s relics at Rājagaha. 2. The Licchavīs of Vesālī erected a stūpa at Vesālī 3. The Sakyas of Kapilavatthu erected a stūpa at Kapilavatthu, 4. The Bulis of Allakappa erected a stūpa at Allakappa, 5. The Koliyās of Rāmagāma erected a stūpa at Rāmagāma 6. The Vetthadīpa brahmin erected a stūpa at Vetthadīpa. 7. The Mallas of Pāvā erected a stūpa at Pāvā 8. The Mallas of Kusināra erected a stūpa at Kusināra 9. The brahmin Dona who divided the relics fairly into eight portions erected a stūpa over the urn that was used to preserve the relics. 10. The Moriyās of Pippalivana erected a stūpa over the ashes of the funeral pyre at Pippalivana, So it came about that there were eight stūpas for the relics, a ninth for the urn, and a tenth for the ashes. The Six Buddhist Councils 1. At Rājagaha, three months after the Buddha’s parinibbāna in 544 B.C. 2. At Vesālī, 100 years after the Buddha’s parinbbāna. 3. At Pātaliputta, in 326 BC. 4. At Matale, Tambapanni (Sri Lanka) in 29 B.C. 5. At Mandalay, Burma 1871 A.D. 6. At Rangoon, Burma from 1954 to 1956, concluding 2,500 years after the parinibbāna.