Ayodhya is a city mentioned in the ancientSanskrit-language texts, including theRamayana and theMahabharata. These texts describe it as the capital of theIkshvaku kings, includingRama.[1]
The historicity of this legendary city is of concern to theAyodhya dispute. According to one theory, it is same as the present-day Indian city ofAyodhya. According to another theory, it is a fictional city, and the present-day Ayodhya (originally called Saketa) was renamed after it around the 4th or 5th century, during theGupta period.[2][3]
According to theRamayana, Ayodhya was founded byManu, the progenitor of mankind, and measured 12x3yojanas in area.[4] Both theRamayana and theMahabharata describe Ayodhya as the capital of theIkshvaku dynasty ofKosala, includingRama andDasharatha. ThePurana-pancha-lakshana also describes the city as the capital ofIkshvaku kings, includingHarishchandra.[1]
TheRamayana states that the city was ruled by kingDasharatha, a descendant of king Ikshvaku. His son Rama was exiled to the forest, and returned to the city after several travails, establishing an ideal rule in the kingdom. According toUttara Kanda, a later addition to theRamayana, Rama divided the kingdom into North and SouthKosala at the end of his reign, with respective capitals atShravasti andKushavati, and installed his two sons (Lava and Kusha) to rule them.[5] Rama himself entered the waters of theSarayu river, along with all the inhabitants of the city, and ascended to heaven. The location where they ascended isGopratara Tirtha, according to theMahabharata.[6] Ayodhya was subsequently repopulated by king Rishabha.[1]
Several other literary works based on the story of Rama also mention Ayodhya. These include theAbhisheka andPratimanataka by the poetBhāsa (dated 2nd century CE or earlier), and theRaghuvamsha ofKalidasa (c. 5th century CE).[7]
According to theJain tradition, fivetirthankaras were born at Ayodhya, includingRishabhanatha,Ajitanatha,Abhinandananatha,Sumatinatha, andAnantanatha.[8]
Many modern scholars, includingB. B. Lal andH. D. Sankalia, have identified the legendary Ayodhya with the present-day Ayodhya town, but this theory is not universally accepted.[9]
Arguments cited in favour of this identification include:
A section of scholars have argued that the legendary Ayodhya ofRamayana is a purely mythical city, and is not same as the present-day Ayodhya.[2] These scholars includeM. C. Joshi,Hans T. Bakker,[13] and a group of 25 historians from theJawaharlal Nehru University (JNU), among others.[2] According to these scholars, the process of identifying the legendary Ayodhya with Saketa (an ancient name of present-day Ayodhya) began in the early centuries CE, and was completed during theGupta period.[14]
The various arguments made in favour of identifying the legendary Ayodhya as a fictional city include the following:
The JNU historians argue that according to the archaeological evidence, the earliest possible settlements at Ayodhya can be dated to c. 8th century BCE, while theRamayana is set much earlier. TheRamayana depicts Ayodhya as an urban centre with palaces and buildings, while the excavations at present-day Ayodhya indicate a primitive life.[15]
Hans T. Bakker notes that no place called Ayodhya is attested by any epigraphic or other archaeological evidence before the 2nd century CE.[16] The earliest extant inscriptions mentioning a place called Ayodhya are from the Gupta period. For example, a 436 CE inscription describes a donation to Brahmins hailing from Ayodhya. A 533–534 CE inscription mentions a nobleman from Ayodhya. The Gaya inscription, said to be issued bySamudragupta (4th century CE), but possibly an 8th century fabrication according to modern historians, describes Ayodhya as a garrison town.[17]
Early Buddhist and Jain texts mentionShravasti and Saketa, not Ayodhya, as the major cities of theKosala region. The later texts such as thePuranas, which mention Ayodhya as the capital of Kosala, simply follow the legendaryRamayana.[15]
According toHans T. Bakker's analysis, the Sanskrit sources that mention Ayodhya but not Saketa are predominantly fictional in nature: these texts includeMahabharata,Ramayana, andPurana-pancha-lakshana. On the other hand, the Sanskrit sources that mention Saketa but not Ayodhya are of "semi-scientific or factual nature".[18] The Buddhist Pali-language texts name a city called Ayojjha or Ayujjha (Pali for Ayodhya), but suggest that it was located on the banks of the Ganges river (see below).[19] In the early Jain canonical literature, "Aujjha" (a Prakrit form of "Ayodhya") is mentioned only once: theThana Sutta describes it as the capital of Gandhilavati, a district of the "largely mythological" Mahavideha country.[20] This indicates that the Ayodhya of Sanskrit epic literature is a fictional city.[18]
Among the Sanskrit sources, the identification of Ayodhya with Saketa first appears in texts from the Gupta period, including theBrahmanda Purana and Kalidasa'sRaghuvamsha.[17] The Jain text Paumachariya (dated before 4th century CE) first incorporates the Rama legend into Jain mythology. During this period, the Jains linked the mythology of the Ikshvaku dynasty with theirtirthankaras andchakravartins. For example, the first tirthankaraRishabha is said to have been born in Ikkhagabhumi (according toKalpasutra) or Viniya (according toJambu-dvipa-prajnapati), which are identified as Ayodhya (Aojhha) or Saketa.[21] In the 19th century,Alexander Cunningham ofArchaeological Survey of India believed thatRamayana also identifies Ayodhya with a Saketa, based on a verse that supposedly describes Dasharatha as the king of "Saketa-nagara". However, this verse was fabricated by aBrahmin ofLucknow: it is not found in the originalRamayana text.[22]
A local oral tradition of Ayodhya, first recorded in writing byRobert Montgomery Martin in 1838,[23] mentions that the city was deserted after the death of Rama's descendantBrihadbala. It remained deserted for several centuries until KingVikrama (or Vikramaditya) ofUjjain came searching for it.[23] On the advice of a sage, Vikrama determined that the site of ancient Ayodhya as the place where the milk would flow from the udder of a calf.[15] He cut down the forests that had covered the ancient ruins, established a new city, erected the Ramgar fort, and built 360 temples.[23]
According to the JNU historians, this myth of "re-discovery" seems to recognize that modern Ayodhya is not same as the ancient Ayodhya, and appears to be an attempt to impart the modern town a religious sanctity that it originally lacked.[15] These historians theorize that the 5th century emperorSkandagupta (who adopted the title Vikramditya) moved his residence to Saketa, and renamed it to Ayodhya, probably to associate himself with the legendarysolar dynasty.[15] According to Bakker, the Guptas moved their capital to Saketa either during the reign of Kumaragupta I or Skandagupta, and this event is possibly alluded to in theRaghuvamsha.[17]
Kishore Kunal argues that there is no historical evidence to support the theory that Saketa was renamed as "Ayodhya" by Skandagupta. He notes that theKalidasa'sRaghuvamsha clearly refers to the same city by the names "Saketa" and "Ayodhya", while narrating the legend of Rama.[24] HistorianGyanendra Pandey argues that Kalidasa's mention of "Saketa" and "Ayodhya" do not prove any connection between the legendary Ayodhya and the present-day Ayodhya, as he lived in the Gupta period (c. 5th century CE), presumably after the Guptas had changed the name of Saketa to "Ayodhya".[25]
The rise of the modern Ayodhya town as a centre of Rama worship is relatively recent, dating back to the 13th century, when theRamanandi sect started gaining prominence. Several inscriptions dated between 5th and 8th centuries mention the town, but do not mention its association with Rama. The writings of Xuanzang (c. 602–664 CE) associate the town with Buddhism. It has also been an important Jain pilgrimage centre, and an ancient Jain figure (dated 4th-3rd century BCE) has been found here. The 11th century texts refer to Gopatarutirtha in Ayodhya, but do not refer to the birthplace of Rama.[15]
Bakker notes that the legend of Rama was not always connected with Ayodhya: for example, the BuddhistDasaratha-jataka mentions Varanasi, not Ayodhya, as the capital of Dasharatha and Rama. Thus, the association of Rama with Ayodhya may be a result the claim that he was a member of the Ikshvaku family, and this family's association with Ayodhya.[18]
According toM. C. Joshi, "a critical examination of the geographical data available in Valmiki's narratives does not justify the commonly accepted identification of the ancient city with the modern one". For example, in theAyodhya Kanda of the Ramayana, Bharata takes a geographically "non-sensical" route while traveling to Ayodhya from the kingdom of his uncle Kekeya (located in the extreme west of the Indian subcontinent). During this journey, he passes through places located in present-dayOdisha andAssam.[13]
According toHans T. Bakker, the older parts ofMahabharata andPurana-pancha-lakshana mention Ayodhya as the capital of the Ikshvaku kings, but do not state that it was situated on the banks of the Sarayu river. The older parts ofRamayana onlysuggest that it was located in the vicinity of the Sarayu river. For example, Ramayana 2.70.19 states that the funeral processions of Dasharatha traveled from the city to Sarayu usingpalanquins and chariots, which according to Bakker, suggests that Sarayu was located at some distance from the city.[18] According to Bakker, only the newer (5th century and later) parts of Ramayana explicitly describe Ayodhya as located on the banks of the Sarayu river.[26]
The JNU historians agree that an ancient historical city called "Ayodhya" (Pali: Ayojjha or Ayujjha[19]) existed, but argue that it was not same as the modern Ayodhya, or the legendary city described in the Ramayana. This theory is based on the fact that according to the ancient Buddhist texts, the ancient Ayodhya town was located on the banks of the river Ganga (Ganges), not Sarayu. For example, theSamyutta Nikaya states "Once Lord Buddha was walking in Ayodhya on the bank of the Ganga river".[27]Buddhaghosha's commentary on theSamyutta Nikaya mentions that the citizens of Ayodhya (Ayujjha-pura) built avihara for the Buddha "in a curve of the river Ganga".[19]
Kishore Kunal argues that the word "Ganga" is also used as common noun for a holy river in Sanskrit.[27] In his support, he presents another verse fromSamyutta Nikaya (4.35.241.205), which states "Once Lord Buddha was walking inKaushambi on the bank of the Ganga river". The ancient city of Kaushambi was actually located on the banks of the riverYamuna, not Ganga.[28] S. N. Arya similarly points out that the 7th century Chinese Buddhist travelerXuanzang states that he reached Ayodhya ("A-yu-te") after crossing the Ganga river, while traveling southwards (Ayodhya is actually located to the north of the Ganges river). Xuanzang seems to have used the term Ganga to describe "a long affluent of the great river".[29]
M. C. Joshi asserted that Ayodhya is mentioned in aTaittiriya Aranyaka verse, which is also found with some variations in theAtharvaveda:[30]
aṣṭācakrā navadvārā devānāṃ pūrayodhyā
tasyāṃ hiraṇyayaḥkośaḥ svargo loko jyotiṣāvṛtaḥ
yo vai tāṃ brahmaṇo vedāmṛtenāvṛtāṃ puram
tasmai brahma ca brāhmā ca āyuḥ kirtim prajāṃ daduḥ
vibhrājamānām hariṇīṃ yaśasā saṃparīvṛtām
puraṃ hiraṇyayīṃ brahmā viveśāparājitām
Ayodhya (impregnable), the city of the gods, consists of eight circles (also cycles) and nine entrances;
within it there is the golden treasure-dome, the celestial world, ever-illuminated with light (north pole).
Whoever knows it as the Creator's city ever surrounded with nectar
will have long life, fame, and offspring bestowed on him, by Brahma (the sun), and Brahma (the moon).
Into this city ever shining, moving, and pervaded with Yasas (fame and lustre),
the Creator has entered.
Joshi argues that the Ayodhya city, as described in theTaittiriya Aranyaka (andAtharvaveda), is obviously a mythical city, because it is said to be surrounded by a pool of nectar, and is described as the location of "the golden treasure-dome of the celestial world". According to Joshi, this Ayodhya is similar to the mythical places such as Samavasarana and Nandishvaradvipa, which appear in theJain mythology.[31]
According to other scholars, such asB. B. Lal, the wordayodhya in this context is not a proper noun (the name of a city), but an adjective, meaning "impregnable".[32] The verse describes the human body (pur) as having eightchakras and nineorifices:[33]
aṣṭācakrā navadvārā devānāṃ pūrayodhyā
tasyāṃ hiraṇyayaḥkośaḥ svargo jyotiṣāvṛtaḥ
Eight-wheeled, nine-doored, is the impregnable stronghold of the gods;
in that is a golden vessel, heaven-going (swarga), covered with light
Lal points out that two cognate formsayodhyena andayodhyaḥ appear in Atharvaveda 19.13.3 and 19.13.7 respectively, in similar sense of "invincible". The 14th century commentatorSayana also confirms this meaning of the word.[34] the later textBhagavad Gita also describes the human body as a city with nine doors, in which the soul resides. This confirms that theAtharvaveda uses "ayodhya" as an adjective, not as the name of a city.[11]