The capital of Magadha and situated near the modern Patna. The Buddha visited it shortly before his death. It was then a mere village and was known as Pátaligáma. At that time Ajátasattu's ministers, Sunídha and Vassakára, were engaged in building fortifications there in order to repel the Vajjís. The Buddha prophesied the future greatness of Pátaligáma, and also mentioned the danger of its destruction by fire, water, or internal discord. The gate by which the Buddha left the town was called Gotamadvára, and the ferry at which he crossed the river, Gotamatittha (Vin.i.226 30; D.ii.86ff).
The date at which Pátaliputtta became the capital is uncertain. Hiouen Thsang seems to record (Beal: Records ii.85, n. 11) that it was Kálásoka who moved the seat of government there. The Jains maintain that it was Udáyi, son of Ajátasattu (Vin. Texts ii.102, n. 1). The latter tradition is probably correct as, according to the Anguttara Nikáya (iii.57) even Munda is mentioned as residing at Pátaliputta. It was, however, in the time of Asoka that the city enjoyed its greatest glory. In the ninth year of his reign Asoka's income from the four gates of the city is said to have been four hundred thousand kahápanas daily, with another one hundred thousand for his sabhá or Council (Sp.i.52).
The city was known to the Greeks as Pálibothra, and Megasthenes, who spent some time there, has left a vivid description of it (Buddhist India 262f). It continued to be the capital during the greater part of the Gupta dynasty, from the fourth to the sixth century A.C. Near Pátaliputta was the Kukkutáráma, where monks (e.g. Ananda, Bhadda and Nárada) stayed when they came to Pátaliputta (M.i.349; A.v.341; A.iii.57; S.v.15f., 171f). At the suggestion of Udena Thera, the brahmin Ghotamukha built an assembly ball for the monks in the city (M.ii.163).
Pátaligáma was so called because on the day of its foundation several pátali shoots sprouted forth from the ground. The officers of Ajátasattu and of the Licchavi princes would come from time to time to Pátaligáma, drive the people from their houses, and occupy them themselves. A large hall was therefore built in the middle of the village, divided into various apartments for the housing of the officers and their retainers when necessary. The Buddha arrived in the village on the day of the completion of the building, and the villagers invited him to occupy it for a night, that it might be blessed by his presence. On the next day they entertained the Buddha and his monks to a meal (Ud.viii.6; UdA.407ff).
Pátaliputta was also called Pupphapura (Mhv.iv.31, etc.; Dpv.xi.28) and Kusamapura (Mbv.p.153). The journey from Jambukola, in Ceylon, to Pátaliputta took fourteen days, seven of which were spent on the sea voyage to Támalitti (E.g., Mhv.xi.24). The Asokáráma built by Asoka was near Pátaliputta (Mhv.xxix.36). The Buddha's water pot and belt were deposited in Pátaliputta after his death (Bu.xxviii.9). The Peta Vatthu Commentary (p.271) mentions that trade was carried on between Pátaliputta and Suvannabhúmi.