Ayodhya Revisited
Page 13
Ayodhyā is a wonderful town in the Kosala kingdom and is worthy of its name. It has vanquished the entire heaven by its beauty. Indra, scared of being deprived of his office, prayed to Prajāpati Brahmā, who established this city to do away with the wish of the kings of the Ikshvāku dynasty to perform the hundredth sacrifice (for obtaining the kingdom of heaven).
It contains many clusters of temples which are encircled by glittering gold pots on the front part of the top pinnacles with white boundary walls plastered by lime. There are many platforms which adorn temples of gods with jewels which appear to mock at the Śeshanāga having a thousand jewels.
From this description it is clear that in the beginning of the 11th century many temple complexes flourished at Ayodhyā.
Earlier, Rājashekhara, who wrote Bāla-rāmāyana in the early 10th century, describes Ayodhyā in the following words:
राज्ञां रवे प्रभवतां कुलराजधानीमालोकयामरपुरीप्रतिमामयोध्याम्।
वार्भि शरच्छशिकरद्युतिभिः सरय्वां या पूर्वपार्थिवयशोभिरिवावभाति।।
(X. 96)
Waves of the Sarayū river illuminated the heaven-like Ayodhyā which was the capital of the kings of the solar dynasty with its water looking like the shine of the moon of the autumn season.
(26) Ayodhyā in Alberuni’s ‘Kitab-ul-Hind’
Alberuni knew Ayodhyā, but gave very cryptic description of the town. However, he was aware of the deification of Rāma as he gives the measurement of Rāma’s icon based on Varāhamihira’s Brihat Samhitā. He was aware that Rāma was the incarnation of Vishnu who built a setu across the sea and killed Ravana. He also knew the consecration of the Śivalinga by Rāma at Rameśvaram. While narrating the incarnations of Vishnu he wrote about Rāma:
“...in Treta-yuga in the shape of Rama alone, for the purpose of spreading fortitude, to conquer the bad, and to preserve the three worlds by force and the prevalence of virtuous action.” (Chapter XLVI)
It is strange that in spite of this independent and objective evidence our established historians suggest that Rama’s worship started in the15th century A.D.!
(27) Epigraphic connection of Chālukyan Kings with Ayodhyā
Very few historians have paid attention to the 11th century inscription published in Indian Antiquary, Vol. XIV, pp. 50-55. This grant is dated 944 Śaka i.e. 1022-23 A.D. The donor was Chālukyan king Rāja-Rāja II called Vishnuvarddhana also. It gives the genealogy of the Chālukyan dynasty which had a lunar lineage from Chandra to Udayana. Thereafter, 59 generations ruled at Ayodhyā without any break. In the same dynasty was born Vijayāditya who went from Ayodhyā to the South for ‘digvijaya’ (conquest). He attacked Trilochan Pallava but was killed. Thereafter, the edict informs that at the time of the death of Vijayāditya, his queen was pregnant and she gave birth to a son who was named Vishnuvarddhana. He defeated the Kadambas and the Gangas and became the king from Narmadā to the Rāmasetu. Then the genealogy runs up to Vimalāditya who was married to the sister of the great warrior and emperor Rājendra Chola. According to this inscription 59 generations of Chālukyas/Solankīs ruled at Ayodhyā.
घततः परम् तत् प्रभृतिष्वविच्छिन्न-सतानेष्वयोध्या-सिहासन- मासीनेष्वैकादून-षष्टि-चक्रवर्तिषु तद्वश्यो विजयादित्यो नाम राजा प्रविजिगीषया दक्षिणापथ गत्वा त्रिलोचनपल्लवमधिक्षिप्य दैवदुरीहया लोकान्तरमगमत्।
अपि च,
सूर्यान्वये सुरपतिप्रतिमःप्रभावै श्रीराजराज इति यो जगति व्यराजत्।
नाथः समस्तनरनाथकिरीटकोटिरत्नप्रभापटलपाटलपादपीठः।।च
Thereafter, Vijayāditya, who was a descendant in the dynasty of this King of Ayodhyā, which had an unbroken line of 59 chakravartī kings, went to the south with an intention to vanquish and after defeating the Pallava king, Trilochana departed for the other world. Moreover, in the solar dynasty there was a king, Śrirājarāja by name, who by own prowess became powerful like Indra and whose foot-rest glittered with crores of jewels in the crowns of kings.
Another Prince of Ayodhyā who went to Ceylon and ruled there was Jagatipāla (A.D.1047-51). He killed king Mahalakirti’s son Vikramapāndya who was probably connected with the royal family of Pāndyas of Madurā. This Sūryavamśī Prince of Ayodhyā ruled there for four years from 1047 to 1051 A.D. He was killed by the Cholas and his queen along with his daughter and all valuables was sent to the Chola country.
Chulavamsa informs that Jagatipāla as a Prince came from the town of Ayojjha (Ayodhyā). In Śrīlankā he killed Vikkamapāndu in battle and ruled as a mighty monarch in Rohana for four years. The Cholas slew him in battle and sent the Mahishī with her daughter and all the valuable property to the Chola Kingdom.” (C.V. VV, 13 15)
There is a lot of similarity between the stories of Jagatipāla and Vijayāditya and therefore both may be referring to the same personality. However, this much is certain that a Prince from Ayodhyā did establish his rule in Ceylon in the first half of the 11th century A.D.
There is an interesting śloka in the “Vikramanka-deva-charitam” written by Bilhana. It is a laudatory biography of the Chālukyan king Vikramāditya VI (A.D. 1076-1126)
प्रसाध्य त रावणमध्युवास या मैथिलीशः कुलराजधानीम्।
ते क्षत्रियास्तामवदातकीर्तिं पुरीमयोध्या विदधुर्निवासम्।।
जिगीषवः कोऽपि विजित्य विश्व विलासदीक्षारसिकाः क्रमेण।
चक्रु पद नागरखण्डचुम्बिपूगद्रुमाया दिशि दक्षिणस्याम्।।
Those Kshatriyas made their abode in the same famous traditional capital (Ayodhyā) where Rāma, the husband of Jānakī, after having defeated Ravana, used to reside.
One amongst those kings, intent on victory and elegant in pastime and religious rites after having vanquished all, set his feet in the south which was full of betel nut trees competing with the height of palaces.
Thus, it is evident that the same Ayodhyā which was inhabitated and decorated by Rāma after killing Ravana became the abode of Chālukyan Kshatriyas for generations.
(28) Gahadavāla dynasty
During the Gahadavāla dynasty Ayodhyā became one of the most prominent pilgrim centres in the country. Chandradeva (1072 1096 A.D.) was the first important ruler of this dynasty.
In Basahi (a village two miles to the northeast of the headquarters town of the Bidhuna tahsil in the Etawah district of U.P.) inscription of Madanapāla and Banaras inscription of Govindachandra dated 1163 (V.S.), i.e. 1106 A.D., it is claimed:
याते श्रीभोजभूपे विबुधवरवधूनेत्रसीमातिथित्व
श्रीकर्णे कीर्तिशेषे गतवति च नृपे क्ष्मात्यये जायमाने।
भर्त्तार य धरित्री त्रिदिवविभुनिभ प्रीतियोगादुपेता
त्राता विश्वासपूर्णं समभवदिह स क्ष्मापतिश्चद्रदेवः।।
(Indian Antiquary, vol. XIV, p.103)
When king Bhoj became a guest of the eyes of the celestial damsels,(i.e. when he was dead) and when Karna existed only in renown(i.e. he was no more) and the earth was sorely troubled, then she (earth) chose Chandradeva as husband with love and protector with confidence.
From Chandrāvatī copper plate of Samvat 1150 it appears that Chandradeva had visited Ayodhyā on the occasion of a solar eclipse on Samvat 1150 Āśvina Vadi 15 i.e. 23rd October, 1093. He first took bath on the confluence of Saryū-Ghāghrā at Ayodhyā which was known as Uttara Kosala also. Then he worshipped various deities, performed Agnihotra and made Pinda-dāna to his ancestors.
He first took bath at the confluence of Sarayū Ghaghra at Ayodhyā which was known as Uttara Kosala also. Then he worshipped various deities, performed Agnihotra and made Pinda-dāna to his ancestors:
कृतनिश्चयैरुत्तरकोशलाभिधानायामयोध्याया पञ्चाशदधिकैकादश- शतसवत्सरे आश्विने मासि अमावस्याया रविदिनेऽङेकेऽपि सवत् 1150 आश्विन बदि 15 रवौ सूर्योपरागपर्वणि जनितसरयू-घर्घराघमर्षणे स्वर्गद्वारनाम्नि तीर्थे स्नात्वा विधिवन्मत्रदेवमुनिमनुजभूतपितृगणाँस्तर्पयित्वा तिमिरपटला-पाटनपटुमह(समु)ष्णारोचिषमुपस्थाप्य क्षिति-जल-दहन- पवन-गगन- यजमानतुहिनकिरि (र)णारुणवपुषमोषधीपतिशकलशेखर समभ्यर्च्य भगवतत्रिभुवनत्रातुर्वासुदेवस्य पूजा विधाय प्रचुरपायसेन हविषा हविर्भुज हुत्वा पितृपिण्डयज्ञन्निर्वर्त्य...
(Chandrāvatī copper plate, “Epigraphia Indica” Vol. 14, 1917 18, p. 194)
After making a resolve at Ayodhyā in the Uttara-Kosala country on the Amāvāsyā day of the Āśvina month of the Vikram era 1150, i.e. on 23rd of October 1093 A.D. Chandradeva took bath on the day of the solar eclipse on the confluence of the sin-effacing Sarayū-Ghargharā at the Svarga-dvāra ghāta and made oblations with rituals to gods, sages, human beings, spirits and ancestors.
Then he worshipped the Sun god who dispels darkness and provides unlimited heat, and after paying obeisance to the earth, water, fire, air and sky he performed ritualistic exercise in honour of Lord Śiva who appears like the snow-shine and has the red body and is the master of all medicines (herbs) and wears the crescent on his forehead. Then he worshipped Lord Vāsudeva, the protector of all the three worlds. Thereafter, he made a pinda-offering to his ancestors.
Now a question arises as to why did King Chandradeva, after having come to Ayodhyā and bathed in the Sarayū, worship Vāsudeva, Śiva and Sūrya, and not Rāma? The answer lies in the following four inscriptions wherein King Chandradeva is shown to have worshipped Vāsudeva, Śiva and Sūrya only. The inscriptions are:
(i) Chandrāvatī plate of Chandradeva. V.S. 1150 E.I. Vol. XIV, p. 194.
(ii) Chandrāvatī plate of Chandradeva, V.S. 1156 E.I. Vol. XIV, p. 194.
According to this inscription Chandradeva took bath at Ādi Keśava ghāta at the confluence of Gangā and Varunā in Vārānasī and performed tarpana. Thereafter, he worshipped Sūrya, Mahādeva and Vāsudeva.
(iii) Chandrvātī plate of Chandradeva, V.S. 1148 E.I., Vol. IX, p. 302.
It informs that King Chandradeva, after having taken bath at the confluence of Śaurī and Nārāyana and performed tarpana, worshipped Vāsudeva, S´iva and Sūrya.
(iv) Copper plate grant dated V.S. 1154. Indian Antiquary, Vol. XVIII, p. 11.
This inscription is a copper plate grant issued under the seal of Chandradeva’s son Madanapāla confirming the grant of a village to a Brāhmana by Chandradeva. In this inscription also Chandradeva is shown to have performed rituals in the same manner and worshipped the same gods- Vāsudeva, Śiva and Sūrya. It appears that these gods were his family deities. Even inscriptions of Govindachandra testify to this fact; e.g. घसूर्यभट्टारज़् सपूज्य भगवन्त महेश्वर समभ्यर्च्य विश्वाधार वासुदेव समाराध्यच (E.I., Vol. VIII, p. 153)
Jahnawi Shekhar Roy in an article “The Upper Date of Ayodhyā-mahatmya of Skanda-Purāna” has thus explained it:
“It seems that the worship was part of the daily routine worship of the gods by the king. It is possible that he might have had a portable idol of Vãsudeva or Śãlagrãma Śilã with him. Even without any portable idol a Hindu can, and does, worship Vasudeva or any favourite god of his choice through dhyana, japa, stotra or otherwise.”
I endorse his views and add that this pattern of rituals was the set practice of his priests.
From the visit of King Chandradeva in 1093 A.D. it is evident that Ayodhyā was a great pilgrim centre where he performed the following rituals:
(a) He took bath at the confluence of Sarayū and Ghaghara,
(b) He worshipped Śiva, Sūrya and Vāsudeva,
(c) Then he performed Agnihotra and
(d) offered oblation to his ancestors. Thus, Ayodhyā was a full-fledged pilgrim place in the 11th century, otherwise a King would not have visited Ayodhyā on the day of a solar eclipse and performed such rituals.
In an inscription of King Govindachandra preserved in Allahabad museum Ayodhyā is mentioned as a pilgrim place along with Kāśī and other places. Here it is to be mentioned that in this inscription Ayodhyā has been mentioned as Uttar Kosala and in the inscription of King Chandradeva mentioned above it is clear that the name of Ayodhyā was Uttara Kosala during that period also.
It is an irony that though on the day of a solar eclipse King Chandradeva visits Ayodhyā and after taking bath in the Sarayū offers prayers to the Sun, Śiva and Vāsudeva, yet Ayodhyā is not considered to be a tīrtha by established historians. It is true that the name of Rāma is not specifically mentioned in the list of gods who were offered prayers, but the epithet Vāsudeva, the protector of all the three worlds, is sufficient to indicate that it included both Vishnu and Rāma. If prayers to Rāma were not intended, he would not have visited Ayodhyā on the day of the solar eclipse.
Thereafter, his grandson Govindachandra had special reverence for Ayodhyā and had taken the responsibility of protecting Kāśī, Kosala (Ayodhyā) and other pilgrim places in North India. The following mention in the inscription confirms the religious reverence and armed protection which Ayodhyā and other places received from Govindachandra:
‘‘तीर्थानि काशिकुशिकोत्तरकोशलेद्रस्थानीयकानि परिपालयताभिगम्यच
(Epigraphia Indica, Vol 33, 1959-60 p. 179)
Protector of the pilgrim places located in Kasi, Kushika, Uttar-kosala (Ayodhyā) and Indra-sthān (Indra-prastha).
It was the powerful military strength of the Gahadavāla kings which protected North India from the Turkish intrusion for almost a hundred years.
In the undated Vārānasī inscription of his wife Kumāradevī, Govindachandra has been compared with Vishnu. For the protection of Vārānasī from Turkish invaders Hari had been deputed by Hara and Govindachandra was Hari’s incarnation:-
वाराणसीभुवनरक्षणदक्ष एको दुष्टात्तुरुष्कसुभटादवितु हरेण।
उक्तो हरिः स पुनरत्र बभूव तस्मात् गोविन्दचद्र इति प्रथिताभिधानः।।
During the period of King Govindachandra his Sāmanta Anayachan
dra built a magnificent temple at Ayodhyā which came to light through an edict recovered from the debris of the dilapidated, disputed structure on 6th Dec. 1992.
टकोत्खातविशालशैलशिखरश्रेणीशिलासहति -
व्यूहैर्विष्णुहरेर्हिरण्यकलशश्रीसुन्दर मन्दिरम्।
पूर्व्वैरप्यकृ नृपतिभिर्येनेदमित्यद्भु
ससारार्णवशीघघनलघूपायान्धिया ध्यायता।। (verse 21)
He, contemplating a shortcut to cross over the ocean of the world, made this beautiful Vishnu-hari temple adorned with a gold Kalaśa,on a scale never done before by any preceding king. It was constructed with blocks of rocks sculpted out with chisels from the mountain peaks.
King Jayachandra gave equal attention to and reverence for Ayodhyā. Many land grants of his period mention Ayodhyā in the name of Uttarakosala and they corroborate his utmost concern for Ayodhyā. A copper grant-plate dated 1243 Samvat i.e. 1186 A.D. has been received from the vicinity of Ayodhyā. It highlights the achievements of King Jayachandra.
It is said that he had built a temple Tretā Kā Thākura’ at Ayodhyā. It was demolished by Aurangzeb and a mosque was erected thereon. It has been discussed at length in Chapter X.
(29) Kritya-kalpataru of Lakshmīdhara
The Kritya-kalpataru of Lakshmīdhara is a comprehensive compendium of relevant quotations from earlier Dharmaśāstras. Although Kalpataru is a voluminous book having 18 kāndas, it does not fall into the category of great work in the sense that the author Lakshmīdhara has hardly added anything to the already quoted ślokas from scriptures. P.V. Kane, the great author of “History of Dharmaśāstras”, has assessed the book Kritya-kalpataru in the following words: