Ayodhya- The City of Temples
Amongst the holy places of the Hindus, Ayodhya stands out pre- eminent. Probably other ancient city in India had a more varied and colourful past. The ancient cities have either changes beyond recognition in the wake of modernity and have preserved nothing of the past glory except a fainted memory and a few shrines and monuments or have been reduced to heaps of shapeless ruin by the vagaries of nature or the ruthless hands of the vandals. But Ayodhya, despite cataclysms of political vicissitudes, still preserves her ancient looks. Her numerous temples housing old bearded saints and ancient statues and idols still speak of her glorious past. Political changes of great consequence followed by zealous propagation of divergent religious creeds and cultural trends mark her out as the index of the meandering course of the Indian history.
Mandhatri, son of Yuvanashva, of the Ikshavaku family was a famous king of Ayodhya. He ascended the throne after nineteen generations from Ikshvaku. The account of his birth from the left lib of his father as a result of his drinking the holy sacrificial water intended for his queen, and his being called Mandhatri because of what Indra said at the prince’s birth (Mandhata, i.e., the child will suck me), invented evidently to explain his name, is a late fabrication fashioned with great ingenuity. Mandhatri is said to have obtained half the throne of India and conquered the whole earth in one day, According to the Puranic accounts Mandhatri was a great chakravartin, and a samrat. He was considered the fifth avatara (incarnation) of Vishnu. He was a great sacrificer and is said to have performed a hundred Ashvamedhas and Raja suyas. He gifts and charities are eulogized and songs praising him have been handed down from very ancient times. He is mentioned as a king of very wide sway, magnanimous and giver of cows.
After the rise of the realm to great heights in the reigns of Mandhatri, Purukutsa and Trasadasyu, the empire appears to have remained, if at all, merely in name, and we do not meet with any important king till we come to Trayyaruna, Satya Vrata- Trisanku and Harishchandra. Trishanku is the subject of numerous fantastic tales in the Puranas. Trishanku was succeeded by Harishchandra, the embodiment of truth. He was a samrat and is said to have performed Rajasuya. The story of Harishchandra, whose truthfulness was put to very severe tests by Vishvarmitra, is well- known. Sixth in descent from Harishchandra was Bahu. Sagara, so named because he was born with the poision which his step- mother administered to his mother, was born posthumously to Bahu in the hermitage of the sage Aura. Sagara subjugated all contemporary powers and was the emperor of the whole of the North. His sanguinary expeditions have vividly been described.
It appears that Ayodhya, if it is different from the famous city of Saket, so often mentioned in the Buddhist texts, was not very much influenced by Buddhism. Jainism is closely associated with Ayodhya. The founder of Jainism, Adinath, and four of the twentyfour tirthankaras were born at Ayodhya. It would consequently appear that this religion was established here long ago. There are several Jain temples at Ayodhya though none of them of any great antiquity.
From the 7th century AD. for a long period Ayodhya recedes in the backgfround and comes in the forefront with the advent of the Mussalmans in India. It attracted the attention of the invaders on account of its being a centre of Hinduism. Its desecration by Babar and Aurangzab cast a gloom over the gay city. The presence of a Mohammadan governor and his court kept the Hindu shrines continually in the back ground. Ayodhya was a mint- town af Akbar and also of Muhammad Shah. Some ‘dams’ of the latter being inscribed "Akhtarnagar Avadh". The Hindus heaved a sigh of relief when the court was removed to the new city of Faizabad.
The ancient building of the famous Kanak- bhawan temple was destroyed by Saiyad masud Gazi. The Rani of Tikam garh has erected a new building, which is exquisitely beautiful. To the south of this fine building is Ratnasinghasan marking the place where Ram was installed after his return from exile. The Tulasi Chaura, marking the place where Tulasidas wrote his celebrated Ramayana, is close to the Dantdhavan kund. It is a pity that no befitting memorial has been constructed so far. A small dilapidated building stands to remind the people of the name of the great saint and poet. The Bara Asthan, the head quarters of a fraternity called the Bara Akharam the Rang Mahal, Anand Bhawan, the temple of Amar das, as well as numerous smaller temples and shrines are just close by.
Venerable Antiquity
Of all the ancient cities in India Ayodhya claims the most vererable antiquity. According to the Hindu mythology its origin was this. The eldest son of Brahma, named Swaymbhuva Manu, the protector of his subject, once went to his father’s dwelling, and stepped up to his with folded hands. Brahma, being pleased benignly asked. "O son, tell me quickly why dost thou cometh here? Manu replied with a bow, "Thou hast ordered me to create the world, please give me an agree able place to live in."Brahma took his son with him and went to Vaikuntha, the chief mansion of Vishnu’s paradise. With jointed hands he said to Vishnu with a sweet voice, "O God of gods, thou that hast mercy upon thy devotees, and Manu is one of them: give him therefore, some land to live on." Vishnu, with much pleasure, bestowed on him, in the centre of the earth, this wonderful and splendid Ayodhya. Brahma then came to the mortal world with Manu, and Vishnu sent vasishtha and Vishwakarma with an order that the latter was to build a city as the former might desire. The site was accordingly selected, but the ground being found unfit for such a purpose, the Sudarsanchakra was formed, and upon it the foundation was laid. Various kinds of shrines, palaces, roads, markets, gardens decorated with jewels, trees bearing beautiful fruits and flowers, birds of melodious voices, innumerable elephants, horses, chariots, bullocks, cows, all sorts of virtuous men and women provided with everything. Were created. The Saryu, studded with beautiful ghats, flows near it.Seat of ancient Governments
The mythological story is not altogether a figment of imagination. The fact of Manu’s being the first known king of India with Ayodhya as his capital is corroborated by the Puranas, the Mahabharat and the Arthashastra of Kautilya. Manu Vaivasvata is said to be the originator of the human race, and all the dynasties mentioned in the Puranas spring from him. Ikshvaku, the eldest of Manu’s nine sones (Ancient Indian Historical Tradition by F. E. Pargiter), was the first king of Ayodhya and got from his father the kingdom of the Madhyadesa as his share. He was the founder of the solar dynasty which comprises the three lines of Ayodhya, Videha, and Vaishala and the Saryatas.Mandhatri, son of Yuvanashva, of the Ikshavaku family was a famous king of Ayodhya. He ascended the throne after nineteen generations from Ikshvaku. The account of his birth from the left lib of his father as a result of his drinking the holy sacrificial water intended for his queen, and his being called Mandhatri because of what Indra said at the prince’s birth (Mandhata, i.e., the child will suck me), invented evidently to explain his name, is a late fabrication fashioned with great ingenuity. Mandhatri is said to have obtained half the throne of India and conquered the whole earth in one day, According to the Puranic accounts Mandhatri was a great chakravartin, and a samrat. He was considered the fifth avatara (incarnation) of Vishnu. He was a great sacrificer and is said to have performed a hundred Ashvamedhas and Raja suyas. He gifts and charities are eulogized and songs praising him have been handed down from very ancient times. He is mentioned as a king of very wide sway, magnanimous and giver of cows.
After the rise of the realm to great heights in the reigns of Mandhatri, Purukutsa and Trasadasyu, the empire appears to have remained, if at all, merely in name, and we do not meet with any important king till we come to Trayyaruna, Satya Vrata- Trisanku and Harishchandra. Trishanku is the subject of numerous fantastic tales in the Puranas. Trishanku was succeeded by Harishchandra, the embodiment of truth. He was a samrat and is said to have performed Rajasuya. The story of Harishchandra, whose truthfulness was put to very severe tests by Vishvarmitra, is well- known. Sixth in descent from Harishchandra was Bahu. Sagara, so named because he was born with the poision which his step- mother administered to his mother, was born posthumously to Bahu in the hermitage of the sage Aura. Sagara subjugated all contemporary powers and was the emperor of the whole of the North. His sanguinary expeditions have vividly been described.
In the age of Ram Chandra
Bhagiratha, who is reputed to have brought down the sacred river Gangas from the heavens, Ambarisha, Dilipa, Raghu (after whose name the Ikshvaku dynasty came to be called Raghuvamsa). Aja and Dasharatha are some of the most famous kings preceding the age of Ram. Dasharath, the father of Ram, was a valiant and all- conquering monarch who led his victorious campaigns throughout the length and breadth of Northern India, and spread the Aryan culture far and wide. The story of Rama is particularly important as it brings south India definitely into view for the first time. Various have been the theories and interpretations about the Ramayana, and the text of the epic has been subjected to interpolations and additions in every stage of its career. But despite its accretions, mythological and fabulous legends etc. the text can be made to yield historical facts. The story of Ram is too well- known to be repeated but divested of its miraculous and incredible elements, it clearly indicates that he was a great king who spread Aryan ideas and institutions into regions far and wide "Rama ‘s rule" is still proverbial for the Golden Age. Ram was undoubtedly the greatest king of Ayodhya. In his time Ayodhya steps out full- grown as the capital of whole of India. It became the centre of great cultural activity. Ram had a long, prosperous and peaceful reign. He must have indeed, decorated Ayodhya with beautiful reign. He must have indeed, decorated Ayodhya with beautiful with beautiful temples, and buildings. The significance of Ayodhya today is chiefly due to the fact that it has been hallowed by the association of Ram.A great cultural centre
Although after Rama’s time, Ayodhya plays no important part in traditional history, it has always remained a great centre of great cultural activities. Later Ayodhya become a part of the kingdom of Koshala which played an important role, in the Buddhist period. It appears from the Buddhist account that the Koshala kings had their capitals at Saketa and Sarasvati in addition to Ayodhya. Ayodhya was the earliest capital followed by Saketa, and Srasvati was the last. Saketa is often taken to be identical with Ayodhyam but as Rhys David has pointed out the separate mention of both as existing in Buddha’s time suggests that they were possibly adjointing cities like London and Westminister (Buddhist India p. 39). Srasvati has been identified with Saket- Mahet, on the south bank of the Raption the borders of the Gonda and Baharaich districts in the Uttar Pradesh. In Buddha’s time Ayodhya had sunk into compartative insignificance but the other two figured among the six great cities of India. The Mahaparinibban sutta mentions Champa, Rajgriha, Srasvati, Saketa, kasusmabi and Varanasi (Banares) as six metropolises in India and adjoins that they are inhabited by wealthy Brahmans, Kshatriyas and Vaisyas who are disciples of the Tathagat.It appears that Ayodhya, if it is different from the famous city of Saket, so often mentioned in the Buddhist texts, was not very much influenced by Buddhism. Jainism is closely associated with Ayodhya. The founder of Jainism, Adinath, and four of the twentyfour tirthankaras were born at Ayodhya. It would consequently appear that this religion was established here long ago. There are several Jain temples at Ayodhya though none of them of any great antiquity.
From the 7th century AD. for a long period Ayodhya recedes in the backgfround and comes in the forefront with the advent of the Mussalmans in India. It attracted the attention of the invaders on account of its being a centre of Hinduism. Its desecration by Babar and Aurangzab cast a gloom over the gay city. The presence of a Mohammadan governor and his court kept the Hindu shrines continually in the back ground. Ayodhya was a mint- town af Akbar and also of Muhammad Shah. Some ‘dams’ of the latter being inscribed "Akhtarnagar Avadh". The Hindus heaved a sigh of relief when the court was removed to the new city of Faizabad.
Centre of Vaishnavism
Ayodhya became a great centre of Vaishnavism. It was one of the nine ‘Yantra’- places selected for the propagation of the Ramanuja’s philosophy of Vishistadwaita and thus counteracting the growing influence of Islam. Ramanand, a famous disciple of Ramanuja school of philosophy, was closely associated with ayodhya. He flourished in the fourteen century and is said to have died at Ayodhya in the latter half of the fifteenth century. He Left behind him a number of disciples and followers, who took up his work with religious fervour and propagated his message among the people with great enthusiasm. A vast literature has grown up round the Ramanand sect and a number of shrines and temples have been dedicated to his memory, Vaishnavism became very popular, for Ramanand accepted Ram as the incarnation of Vishnu and to the people of Ayodhya nothing could be more acceptable and pleasing. The selection of Ayodhya by Tulsidas for writing his famous Ramayana, still more enhanced the importance of this ancient holy city. This great saint and poet passed a major portion of his life in Ayodhya.Important Temples and Sites
Ayodhya is pre eminently a city of temples. There are numberous temples, some scattered and some clistered to gether, besides several Akharas, monasteries, jain Shrines. Sikh Gurudwaras, mosques and other Muhammadan monuments. The material employed in the mosques are generally those which were obtained by demolishing Hindu Temples. In 1528 A.D. Babar came to Ayodhya and halted here for a week. He destroyed the ancient Hanmasthana temple and on its site built a mosque still known as Babar’s mosque. Ruth less destruction of temples and buildings in the Muhammadan period has deprived us of many a beautiful specimon of ancient architecture and sculpture.Hanuman Garhi
The chief place of worship in Ayodhya is the ancient citadel of Ramkot reputed Have been built by king Vikramaditya the foe of Sakas. It stood on elevated ground in the western portion of the city. The ole ramparts have long disappeared, but the mound remains, and on it stand a number of large temples Foremost among these is the Hanuman Garhi, a massive structure in the shape of a four- sided fort with circular bastions at each angle. It is said that long ago a great saint known as Abhayaram lived here. His fame had spread far and wide. Nawab Shujauddaula’s son suffered from leprosy, which was pronounced incurable. He was ultimately oured by Abhayaram, the renowned seer. The Nawab, being pleased with the spiritual powers of the saint, got this important temple constructed. The finishing touch was, however, given by Tikitrai, the minister of Assffuddaula. More than five by Tikitrai, the minister of Assffuddaula. More than five hundred saints live in this massive temple. The main function of the temple is celebrated on the chaturdash of Krishnapaksh in the month of Kartic.Janmabhumi etc
The famous temple of Janmabhumi is also situated in Ramkot. The ancient temple reputed to have been built by the king Vikramaditya was razed to ground by Babar and a mosque was constructed in its place with its materials. The present temple of Janmabhumi is within the boundary of the mosque on a small raised platform. After the construction of the mosque sainal Ramdas is said to have chosen a small place north to the old temple for his meditation. This place is known at Janmasthana. According to the Ayodhya mahatmiya, the fasting on the day of Rama Navami, visiting the place with devotion, giving alms and performing pilgrimages and sacrifices, frees a man from the transmigration of his soul. The Sita- Rasoi or the kitchem of Sita in nearby. Is is situated north- west of the birth place. According to the Ayodhya Mahatmiya Parasurama was released from the crime of destroying the Kshatriyas when he visited this spot and paid homage to it.The ancient building of the famous Kanak- bhawan temple was destroyed by Saiyad masud Gazi. The Rani of Tikam garh has erected a new building, which is exquisitely beautiful. To the south of this fine building is Ratnasinghasan marking the place where Ram was installed after his return from exile. The Tulasi Chaura, marking the place where Tulasidas wrote his celebrated Ramayana, is close to the Dantdhavan kund. It is a pity that no befitting memorial has been constructed so far. A small dilapidated building stands to remind the people of the name of the great saint and poet. The Bara Asthan, the head quarters of a fraternity called the Bara Akharam the Rang Mahal, Anand Bhawan, the temple of Amar das, as well as numerous smaller temples and shrines are just close by.
