The first breath of real life comes with Bimbi-sâra, the fifth Sesu-nâga king. He, we know, conquered and annexed the principality of Anga and built the city of New Rajagrîha, which lies at the base of the hill below the old fort. But something there is in his reign which grips attention more than conquests or buildings. During it, and under his rule, the founders of two great religions gave to the world their solutions of the problem of life. In all probability both Mâhâvîra and Gâutama Buddha were born in Bimbi-sâra's days; certain it is that he must have heard the first teachings of Jainism and Buddhism preached at his palace doors. He is supposed to have reigned for nearly five and twenty years, and then to have retired into private life, leaving his favourite son, Ajâta-sutru, as regent. And here tragedy sets in; tragedy in which Buddhist tradition avers that Deva-datta, the Great Teacher's first cousin and bitterest enemy, was prime mover. For one of the many crimes imputed to this arch-schismatic by the orthodox, is that he instigated Ajâtasutru to put his father to death. Whether this be true or not, certain it is that Bimbi-sâra was murdered, and by his son's orders; for in one of the earliest Buddhist manuscripts extant there is an account of the guilty son's confession to the Blessed One (_i.e_., Buddha) in these words: "Sin overcame me, Lord, weak, and foolish, and wrong that I am, in that for the sake of sovranty I put to death my father, that righteous man, that righteous king." If, as tradition has it, that death was compassed by slow starvation, the prompt absolution which Buddha is said to have given the royal sinner for this act of atrocity becomes all the more remarkable. His sole comment to the brethren after Ajâta-sutru had departed appears to have been: "This king was deeply affected, he was touched in heart. If he had not put his father to death, then, even as he sate here, the clear eye of truth would have been his." Apart from this parricidal act, the motive for which he gives with such calm brutality, Ajâta-sutru seems to have been a strong, capable king. He had instantly to face war with Kosâla, the murdered man's wife--who, it is said, died of grief--being sister to the king of that country. Round this war, long and bloody, legend has woven many incidents. At one time Magadha, at another Kosâla, seems to have come uppermost. Ajâta-sutru himself was once carried a prisoner in chains to his opponent's capital; but in the end, when peace came, Kosâla had given one of its princesses in marriage to the King of Magadha, and had become absorbed in that empire. But this was not enough for ambitious Ajâta-sutru. He now turned his attention to the rich lands north of the Ganges, and carried his victorious arms to the very foot of holy Himalaya.