20 कोथरी नानापुराण एकवत्र एव+ i.e. This bundle (कोथरी) no. 20 carries various Purānas inwraped in a single cloth. The 9th book under this title is "अयोध्यामाहात्म्य गौ," i.e. Ayodhyā-māhātmya Gaudiya (Bengali recensions). It proves that in 1597 A.D. or even before that the Ayodhyā-māhātmya was available in the library of Jīva Gosvāmī. Therefore the verdict that Ayodha-māhātmya belongs to the late 18th or early 19th century is totally baseless. In the late 16th century there existed at least one manuscript of the Ayodhyā-māhātmya in Jīva Gosvāmī’s library.
Whether this Ayodhyā-māhātmya catalogued by Jīvasvāmī is extant or not cannot be said with certainty. At present there are four manuscripts available in the Vrindavan Research Institute but they are later editions. Mrs. Kamalesh Parikh, the librarian of the Vrindavan Research Institute informed that no manuscript of Ayodhyā-māhātmya was received from the Radha Damodar temple. When the trustee of the temple was contacted, he intimated that the literature in the handwriting of Jīva Gosvāmi is worshipped by the devotees. Therefore, it cannot be examined now by any authority. However, he informed that the Kr+ishna-sandarbha, which is a part of the ShaT-sandarbha, is a published text and has the following references related to the Ayodhyā-māhātmya.
1 . एवमेव श्रीरघुनाथस्याप्ययोध्यायां श्रूयते, यथा स्कान्दायोध्यामाहात्म्ये स्वर्गद्वारमुद्दिश्य-
चतुर्धा च तनुं कृत्वा देवदेवो हरिः स्वयम्।
अत्रैव रमते नित्यं भातृभिः सह राघवः।।
Similarly, Raghunātha’s birthplace is said to be at Ayodhyā, as in the Ayodhyā-māhātmya of the Skanda-Purāna, the following (verse) is in relation to the Svarga-dvàra:
Hari, who is the supreme God, after having taken four forms of human bodies, always plays here as Rāghava with his brothers.
एवं श्रीलक्ष्मणस्याप्यन्तिम-दासानुकरणस्याप्यन्तिम-दासानुकरणलीलायां श्रूयते स्कान्दीयायोध्या-माहात्म्ये
ततः शेषात्मतां यातं लक्ष्मणं सत्यसङगरम्।
उवाच मधुं शक्रः सुराणां तत्र पश्यताम्।।।।
Similarly, the worldly deeds of Lakshmana, who was the most subservient servant (of Rāma) is heard in the Ayodhyā-māhātmya of the Skanda-Purāna.
“Indra spoke sweetly to Lakshmana the valiant in the war of truth and the embodiment of the Śeshanāga.”
The first śloka is found in many recensions of the Ayodhyā-māhātmya in connection with the description of the Svarga-dvāra temple. The śloka on Lakshmana is found in the first adhyāya of the Ayodhyā-māhātmya of the printed Skanda-Purāna.
Hans Bakker has introduced the following three versions of the Ayodhyā-māhātmya in his book ‘Ayodhyā’:
(i) Printed Skanda Purāna- S
(ii) Ms. at Bodleian Library, Oxford – OA
(iii) Ms. at Vrindavan Research Institute in Bengali Script. - B
The most striking feature of these recensions is that there is no vital variation in the reading of these three recensions so far the Janma-sthāna is concerned. Merits of the darśana of Rāma Janma-sthana are described in similar words.
(i) The following is the description of the Janma-sthāna in the Ayodhyā-māhātmya of the Skanda-Purāna published by M/S Khemraj Shrikrishnadas, prop. Shri Venkateshwar Steam Press, reprinted by Nag Publishers, New Delhi, 1986, Vol. 2, Vaishnava-khanda.
तस्मात् स्थानत ऐशाने रामजन्म प्रवर्तते।
जन्मस्थानमिदं प्रोक्तं मोक्षादिफलसाधनम्।।।।
विघ्नेश्वरात् पूर्वभागे वासिष्ठादुत्तरे तथा।
लौमशात् पश्चिमे भागे जन्मस्थानं ततः स्मृतम्।।।।
To the north-east of that spot is the place of the birth of Rāma. This holy spot of the birth is said to be the means of achieving salvation etc. It is said that the place of birth is situated to the east of
Vighneśvara, to the north of VasisTha and to the west of Laumaśa.
यद् दृष्ट्वा च मनुष्यस्य गर्भवासजयो भवेत्।
विना दानेन तपसा विना तीर्थैर्विना मखै।।।।
नवमीदिवसे प्राप्ते व्रतधारी हि मानवः।
स्नानदानप्रभावेण मुच्यते जन्मबन्धनात्।।।।
Only by visiting it a man can get rid of staying (frequently) in a womb (i.e. rebirth). There is no need for making charitable gifts, performing penance or sacrifices or undertaking pilgrimages to holy spots. On the Navamī day the man should observe the holy vow. By the power of the holy bath and charitable gifts, he is liberated from the bondage of births.
कपिलागोसहस्राणि यो ददाति दिने दिने।
तत्फलं समवाप्नोति जन्मभूमे प्रदर्शनात्।।।।
आश्रमे वसतां पुंसां तापसानां च यत् फलम्।
राजसूयसहस्राणि तिवर्षाग्निहोत्रतः।।।।
By visiting the place of birth, one attains that benefit which is obtained by the person who gives thousands of tawny-coloured cows everyday. By seeing the place of birth, one attains the merit of ascetics performing penance in hermitage, of thousands of Rājasūya sacrifices and Agnihotra sacrifices performed every year.
नियमस्थं नरं दृष्ट्वा जन्मस्थाने विशेषतः।
मातापित्रोर्गुरूणाञ्च भक्तिमुद्वहतां सताम्।।।।
तत्फलं समवाप्नोति जन्मभूमे प्रदर्शनात्।।।।
(Adhyaya 10, p. 293R.)
By observing sacred rites, particularly at the place of birth, he obtains the merit of the holy men endowed with devotion to their mother and father as well as preceptors.
(ii) A manuscript preserved at Bodleian Library, Oxford, which has been marked as ‘O’ by Hans Bakker, is the largest version and contains 30 chapters. The same text was translated by Ram Narayan into English and published in the Journal of Asiatic Society of Bengal in 1875 A.D. The same text was edited by Pt. Ramnarayanadas and printed at the Lakshminarayan Press, Moradabad in 1898. The relevant text in Sanskrit is produced here.
एवं सम्पूज्य विधिवज्जन्मभूमिं व्रजेन्नरः।
विघ्नेश्वरात् पूर्वभागे वासिष्ठाच्चोत्तरे तथा।।।।
लोमशात् पश्चिमाभागे जन्मस्थानं तु तत् स्मृतम्।
After having worshipped formally, one should go to the Janma-bhūmi which is in the east from the Vighneśvara, in the north from VasishTha, in the West from Lomaśa. It is called Janmasthāna.
धनुपञ्चाशतादूर्ध्वं स्थानं वै लोमशस्थलात्।।।।
मध्ये तु राजभवनं ब्रह्मणा निर्मितं स्थलम्।।।।
It is at a distance of 500 dhanush from Lomaśa, 1008 dhanush from Vighnesvara and 100 dhanush from Unmatta. At the centre a royal house was built by Brahmā.
जन्मस्थानमिदं प्रोक्तं मोक्षादिफलदायकम्।
यद् दृष्ट्वा च मनुष्यस्य गर्भवासजयो भवेत्।।।।
It is called Janmasthāna and gives all fruits like liberation, by glancing at which, a man overcomes the stay in the womb, i.e. birth without any donation, penance, pilgrimage and sacrifice.
विना दानेन तपसा विना तीर्थैर्विना मखै।
नवमीदिवसे प्राप्ते व्रतधारी हि मानवः।।।।
स्नानदानप्रभावेण मुच्यते जन्मबन्धनात्।
He, who fasts on the (Rāma) Navamī, takes bath and makes a donation, is liberated from all perils of birth by having a glance at the Janmasthāna.
कपिलागोसहस्रञ्च यो ददाति दिने दिने।।।।
तत्फलं समवाप्नोति जन्मभूमे प्रदर्शनात्।
जन्मान्तरसहस्रेषु यत् पापं समुपार्जितम्।।।।
तत्सर्वं नाशमायाति जन्मभूमे प्रदर्शनात्।
By glancing at the Janma-bhūmi one gets the fruit of donating a thousand Kapilā (tawny colored) cows. By a glance at the Janma-bhūmi, all the sins gathered in thousands of births are liquidated.
मातापित्रोर्गुरूणाञ्च भक्तिमुद्वहतां सताम्।।।।
तत्फलं समवाप्नोति जन्मभूमे प्रदर्शनात्।
गुरुशुश्रूषारतिमतां तीर्थसेवारतात्मनाम्।।।।
सत्यव्रतपराणाञ्च आश्रमाणाञ्च यत् फलम्।
तत्फलं समवाप्नोति जन्मभूमे प्रदर्शनात्।।।।
By a glance at the Janma-bhūmi, one gets all the merits obtained by devotion to mother, father and elderly people. By a glance at the Janma-bhūmi, one gets all merits of those who serve teachers, render service in pilgrim places, tread the path of truthfulness and follow their dharma.
आश्रमे वसतां पुंसां तापसानां च यत् फलम्।
राजसूयसहस्राणि प्रतिवर्षाग्निहोत्रतः।।।।
तत्फलं समवाप्नोति जन्मभूमे प्रदर्शनात्।
(Adhyāya, 7)
Those who perform penances in hermitages and perform a thousand Rajasūya sacrifices and Agnihotra, obtain equal merit by glancing at the Janmasthāna.
(iii) Another manuscript preserved at Vrindavana Research Institute in Bengali script which has been marked as ‘B’ by Hans Bakker is quoted here:
जन्मस्थानं ततो गच्छेदृषिदेवैर्नमस्कृतम्।।।।
विघ्नेश्वरात् पूर्वभागे वासिष्ठाच्चोत्तरे तथा।
लोमशात् पश्चिमे भागे जन्मस्थानं ततः स्मृतम्।।।।
धनुपञ्चाशतादूर्ध्वं स्थानं वै लोमशस्थलात्।
विघ्नेश्वरात् सहस्राष्टावुन्मत्ताच्च धनुशतम्।।।।
Then he (the pilgrim) should go to the birthplace (of Rāma) which is worshipped by sages and gods. It is situated in the east from Vighneśvara (temple), in the north from VasishTha and in the west from Lomaśa. It is 500 dhanush above Lomaśa site and 1008 dhanush from Vighneśvara and 100 dhanush from Unmatta (Mattagajendra).
मध्ये तु राजभवनं ब्रह्मणा निर्मितं स्थलम्।
जन्मस्थानमिदं प्रोक्तं मोक्षादिफलदायकम्।।।।
यद् दृष्ट्वा च मनुष्यस्य गर्भवासक्षयो भवेत्।
विना दानेन तपसा विना तीर्थैर्विना मखै।।।।
At the centre is the royal palace built by Brahmā. It is called Janmasthāna and gives salvation, etc. and the mere sight of which releases a man from returning to the mother’s womb without donation, penance, pilgrimage and sacrifice.
नवमीदिवसे प्राप्ते व्रतधारिण मानवाः।
स्नानदानप्रभावेण मुच्यते जन्मबन्धनात्।।।।
He, who fasts on the (Rāma) Navamī, takes bath and makes a donation, is liberated from all perils of birth by having a glance at the Janmasthāna.
कपिलागोसहस्रञ्च यो ददाति दिने दिने।
तत्फलं समवाप्नेति जन्मभूमे प्रदर्शनात्।।।।
जन्मान्तरसहस्रेषु यत् पापं समुपार्जितम्।
तत्सर्वं नाशमायाति जन्मभूमे प्रदर्शनात्।।।।
मातापित्रोर्गुरूणाञ्च भक्तिमुद्वहतां सताम्।
तत्फलं समवाप्नेति जन्मभूमे प्रदर्शनात्।।।।
By glancing at the Janma-bhūmi, one gets the fruit of donating a thousand Kapilā cows. By a glance at the Janma-bhūmi, all the sins gathered in thousands of births are liquidated. By a glance at the Janma-bhūmi, one gets all the merits obtained by his devotion to mother, father and elderly people.
गुरुशुश्रूषारतिमतां तीर्थसेवारतात्मनाम्।
सत्यव्रतपराणाञ्च आश्रमाणाञ्च यत् फलम्।।।।
सत्यव्रतपराणाञ्च स्वधर्मपरिपालनम्।
तत्फलं समवाप्नोति जन्मभूमे प्रदर्शनात्।।।।
By a glance at the Janma-bhūmi, one gets all merits of those who serve their teachers, render service in pilgrim places, tread the path of truthfulness and follow their dharma.
आश्रमे वसतां पुंसां तापसानां च यत् फलम्।
राजसूयसहस्राणि प्रतिवर्षाग्निहोत्रतः।।।।
Those, who perform penances in hermitages, a thousand Rājasūya sacrifices and Agnihotra, obtain equal merit by glancing at the Janmasthāna.
नियमस्थो नरो दृष्ट्वा जन्मस्थानं विशेषतः।
विवर्णवदनो भूत्वा मार्जयेद् भूमिजं रजः
।।।।
जन्मस्थानं नरो दृष्ट्वा मुच्यते जन्मसंकटात्।
(Adhyaya 5, folio 13V.-14V.)
If a man specially glances at the Janmasthāna, following traditions and becomes wan and cleans dust, he is liberated from the peril of rebirth after glancing at the birthplace.
(2) Rāma-janmasthāna-māhātmya in the Rudra-yāmala
The following passage from the 16th chapter of the Ayodhyā-māhātmya is preserved in a manuscript written on संवत् 1958 आषाढ सुदि 14 भृगुवासरे i. e. 25th July, Friday,1801 A.D. It is copied from an ancient text. The source manuscript was so dilapidated that the copier had to leave so many words and passages by writing त्रुटि or showing broken lines indicating gaps. It is a very important manuscript and preserved in the prestigious institution Bhandarkar Oriental Research Institute, Pune. Although a microfilm of this manuscript had been obtained by Hans Bakker, he did not properly go through it and he did not utilize it, while presenting texts. About this manuscript Bakker gives the following information which is correct:
Collection of the Bhandarkar Oriental Research Institute (BORI) in Poona, No 112 of 1891-95. No title page.
Devnagari script 29 folios containing 16 Adhyayas: 11 lines to a page; 50 aksharas per line; (hand-made) paper; black Indian ink; regular and clear handwriting; one scribe.
At the end he adds further information:
“The text is titled Ayodhyamahatmya and is said to belong to the Rudra-yamalasamhita. The MS was completed on Friday the 14th of the bright half of the month of Ashadha in the year VS 1858 (AD 1801). The name of the scribe and the place of copying are not specified. In the bottom right hand corner of f.29r the scribe added //sri. Only a microfilm of the MS. was consulted.”
The last folio of this manuscript is given here:
The last folio of the manuscript of Ayodhyā-māhātmya
of Rudrayāmala dated 1801 A.D. (BORI, Pune)
For the first time in the history of the Ayodhyā controversy the present author is producing a clinching evidence which conclusively proves that there was a temple at the birthplace of Lord Rāma and there was an idol inside it. Devotees used to visit it for having a glimpse of the idol and for the annihilation of their poverty. It is described in the 12th chapter called दरिद्र-भञ्जनदुर्ल्लभो Adhyaya of the Ayodhyā-māhātmya of the Rudra-yāmala scripture in the following verses:
Ayodhya Revisited Page 16