One of the five hills encircling Rájagaha. It was evidently a favourite resort of those who followed the religious life. (It was so even in times gone by, see, e.g., J.ii.55).
The Buddha seems to have been attracted by its solitude, and is mentioned as having visited it on several occasions, sometimes even in the dark, in drizzling rain, while Mára made unsuccessful attempts to frighten him (S.i.109).
It was on the slopes of Gijjhakúta, where the Buddha was wandering about, that Devadatta hurled at him a mighty stone to kill him, but only a splinter injured his foot (Vin.ii.193, etc.).
It was there also that Jívaka Komára-bhacca administered a purgative to the Buddha (AA.i.216).
Among those who visited the Buddha on Gijjhakúta are mentioned:
Sahampati (S.i.153),
the youth Mágha (Sn., p.86),
the Yakkha Inda (S.i.206),
Sakka (S.i.233; iv.102),
the Paribbájaka Sajjha (A.iv.371),
the Kassapagotta monk (A.i.237),
Pańcasikha (S.iv.103; D.ii.220),
Sutavá (A.iv.369),
the four kings of the Cátummahárájika world and their followers (D.iii.195),
Abhayarájakumára (S.v.126),
Upaka Mandikáputta (A.ii.181),
Dhammika (A.iii.368), and
Vassakára (A.iv.18; D.ii.72).
Several well-known suttas were preached on Gijjhakúta - e.g., the Mágha, Dhammika and Chalabhijáti Suttas, the discourse on the seven Apariháníyadhammá (A.iv.21f.), the Mahásáropama and Átánátiya Suttas. (See also S.ii.155, 185, 190, 241; iii.121; A.ii.73; iii.21; iv.160).
It is said (AA.i.412) that in due course a vihára was erected on Gijjhakúta for the Buddha and his monks; here cells were erected for the use of monks who came from afar, but these cells were so difficult of access that monks arriving late at Rájagaha would ask Dabbamallaputta-Tissa to find accommodation for them in Gijjhakúta, in order to test his capabilities (Vin.ii.76; DhA.iii.321f).
Mention is made of several eminent monks who stayed at Gijjhakúta from time to time - e.g.,
Channa fell ill there, and ultimately committed suicide. (Another monk is mentioned as having thrown himself down from Gijjhakúta because he was discontented with his life, Vin.iii.82. According to one account, AA.i.146f, Vakkali, too, committed suicide by throwing himself from Gijjhakúta; but see Vakkali).
Moggallána and Lakkhana are reported to have stayed there, and to have seen many inhabitants of Rájagaha reborn in Gijjhakúta as petas (S.ii.254; Vin.iii.104; for Moggallána see also A.iv.75).
The Mettiya-bhummajakas (Vin.iii.167) and the Chabbaggiyas (ibid., 82) were also in the habit of visiting the hill.
Several places are mentioned as having been visited by the Buddha during his sojourns on Gijjhakúta, and it may be inferred from accounts given of these visits that these places were within easy reach of the hill. Such, for example, are:
the Patibhánakúta (S.v.448),
the Sítavana, where the Buddha went to visit Sona (A.iii.374),
the river Sappiní, on the banks of which lived various Paribbájakas, including Sarabha (A.i.185; ii.29, 176),
the Paribbájakárama of Udumbariká,
the residence of Nigrodha, near the Moranivápa on the bank of the lake Sumágadhá (D.iii.39), and
the park Maddakucchi, where the Buddha was removed after the injury to his foot (DhA.ii.164).
The Súkara-khatalena was on the slope of Gijjhakúta, and there the Buddha was once visited by Díghanakha (S.v.233; M.i.497).
Jívaka's mango-grove lay between Gijjhakúta and the walls of Rájagaha (DA.i.150).
The Gijjhakúta was so called, either because its peak was like a vulture's beak, or because it was the resort of many vultures (SNA.ii.417; AA.i.412; MA.i.291, etc).
Cunningham (CAGI.534), on the authority of both Fa Hien and Hiouen Thsang, identifies Gijjhakúta with the modern Sailagiri, about two and a half miles to the north-east of the old town. It is also called Giriyek Hill. Gijjhakúta is sometimes referred to as Gijjhapabbata (J.ii.50; iii.255, 484) and as Gijjha. J.vi.204, 212.
2. Gijjhakúta.-A tank in Ceylon, built by Upatissa II. Cv.xxxvii.185.