The capital of the Vatsas or Vamsas (J.iv.28; vi.236). In the time of the Buddha its king was Parantapa, and after him reigned his son Udena. (MA.ii.740f; DhA.i.164f). Kosambí was evidently a city of great importance at the time of the Buddha for we find Ananda mentioning it as one of the places suitable for the Buddha's Parinibbána (D.ii.146,169). It was also the most important halt for traffic coming to Kosala and Magadha from the south and the west. (See, e.g., Vin.i.277).
The city was thirty leagues by river from Benares. (Thus we are told that the fish which swallowed Bakkula travelled thirty leagues through the Yamuná, from Kosambí to Benares, AA.i.170; PsA.491). The usual route from Rájagaha to Kosambí was up the river (this was the route taken by Ananda when he went with five hundred others to inflict the higher punishment on Channa, Vin.ii.290), though there seems to have been a land route passing through Anupiya and Kosambí to Rájagaha. (See Vin.ii.184f). In the Sutta Nipáta (vv.1010-13) the whole route is given from Mahissati to Rájagaha, passing through Kosambí, the halting-places mentioned being Ujjeni, Gonaddha, Vedisa, Vanasavhya, Kosambí, Sáketa, Sávatthi, Setavyá, Kapilavatthu, Kusinárá, Pává, Bhoganagara and Vesáli.
Near Kosambí, by the river, was Udena's park, the Udakavana, where Ananda and Pindola-Bháradvája preached to the women of Udena's palace on two different occasions (Vin.ii.290f; SNA.ii.514; J.iv.375). The Buddha is mentioned as having once stayed in the Simsapávana in Kosambí (S.v.437). Mahá Kaccána lived in a woodland near Kosambí after the holding of the First Council (PvA.141).
Already in the Buddha's time there were four establishments of the Order in Kosambí - the Kukkutáráma, the Ghositáráma, the Pávárika-ambavana (these being given by three of the most eminent citizens of Kosambí, named respectively, Kukkuta, Ghosita and Pávárika), and the Badarikáráma. The Buddha visited Kosambí on several occasions, stopping at one or other of these residences, and several discourses delivered during these visits are recorded in the books. (Thomas, op. cit., 115, n.2, doubts the authenticity of the stories connected with the Buddha's visits to Kosambí, holding that these stories are of later invention).
The Buddha spent his ninth rainy season at Kosambí, and it was on his way there on this occasion that he made a detour to Kammássadamma and was offered in marriage Mágandiyá, daughter of the brahmin Mágandiya. The circumstances are narrated in connection with the Mágandiya Sutta. Mágandiyá took the Buddha's refusal as an insult to herself, and, after her marriage to King Udena, tried in various ways to take revenge on the Buddha, and also on Udena's wife Sámavatí, who had been the Buddha's follower. (DhA.i.199ff; iii.193ff; iv.1ff; Ud.vii.10).
A great schism once arose among the monks in Kosambí. Some monks charged one of their colleagues with having committed an offence, but he refused to acknowledge the charge and, being himself learned in the Vinaya, argued his case and pleaded that the charge be dismissed. The rules were complicated; on the one hand, the monk had broken a rule and was treated as an offender, but on the other, he should not have been so treated if he could not see that he had done wrong. The monk was eventually excommunicated, and this brought about a great dissension. When the matter was reported to the Buddha, he admonished the partisans of both sides and urged them to give up their differences, but they paid no heed, and even blows were exchanged. The people of Kosambí, becoming angry at the monks' behaviour, the quarrel grew apace. The Buddha once more counselled concord, relating to the monks the story of King Díghiti of Kosala, but his efforts at reconciliation were of no avail, one of the monks actually asking him to leave them to settle their differences without his interference. In disgust the Buddha left Kosambí and, journeying through Bálakalonakáragáma and the Pácínavamsadaya, retired alone to keep retreat in the Párileyyaka forest. In the meantime the monks of both parties repented, partly owing to the pressure exerted by their lay followers in Kosambí, and, coming to the Buddha at Sávatthi, they asked his pardon and settled their dispute. (Vin.i.337-57; J.iii.486ff (cp.iii.211ff); DhA.i.44ff; SA.ii.222f; the story of the Buddha going into the forest is given in Ud.iv.5. and in S.iii.94, but the reason given in these texts is that he found Kosambí uncomfortable owing to the vast number of monks, lay people and heretics. But see UdA.248f, and SA.ii.222f).
The Commentaries give two reasons for the name Kosambí. The more favoured is (E.g., UdA.248; SNA.300; MA.i.535. Epic tradition ascribes the foundation of Kosambí to a Cedi prince, while the origin of the Vatsa people is traced to a king of Kásí, see PHAI.83, 84) that the city was so called because it was founded in or near the site of the hermitage once occupied by the sage Kusumba (v.l. Kusumbha). Another explanation is (e.g., MA i.539; PsA.413) that large and stately margossa-trees (Kosammarukkhá) grew in great numbers in and around the city.
Bakkula was the son of a banker in Kosambí. (MA.ii.929; AA.i.170). In the Buddha's time there lived near the ferry at Kosambí a powerful Nága-king, the reincarnation of a former ship's captain. The Nága was converted by Ságata, who thereby won great fame. (AA.i.179; but see J.i.360, where the incident is given as happening at Bhaddavatiká). Rujá was born in a banker's family in Kosambí (J.vi.237f). Citta-pandita was also born there (J.iv.392). A king, by name Kosambaka (q.v.), once ruled there.
During the time of the Vajjian heresy, when the Vajjian monks of Vesáli wished to excommunicate Yasa Kákandakaputta, he went by air to Kosambí, and from there sent messengers to the orthodox monks in the different centres (Vin.ii.298; Mhv.iv.17).
It was at Kosambí that the Buddha promulgated a rule forbidding the use of intoxicants by monks (Vin.ii.307).
Kosambí is mentioned in the Samyutta Nikáya (S.iv.179; but see AA.i.170; MA.ii.929; PsA.491, all of which indicate that the city was on the Yamuná) as being "Gangáya nadiyá tíre." This is either an error, or here the name Gangá refers not to the Ganges but to the Yamuní. Kosambí is identified with the two villages of Kosam on the Jumna, about ninety miles west of Allahabad. (CAGI.448f; Vincent Smith places it further south, J.R.A.S.1898, 503ff).