Satyopākhyānam also corroborates it by saying:
विष्णोराद्या पुरी सत्या तस्या माहात्म्यमीदृशम्। (34.22)
This Satyā is the primeval city of Vishnu and its merit is described here.
At one place it equates lR;k with Sītā by saying:
सत्या सत्यामयोनिजां सीतामिन्दिरां मेनिरे त्रियः।। (72.16)
In the Satyopākhyāna there is a clear mention of both Rāma-janma-bhūmi as well as the idol also. It is unfortunate that Hans Bakker was unaware of this important text and he has not mentioned this book even once in his research work. However, it is a pioneer work in the sense that it heralded a new trend of Rasika cult in the Rāma bhakti. It starts with a request by Saunakādi sages to Sūta to narrate the Rāmakathā and Sūta narrates the dialogue of Vālmīki and Mārkand+eya told by Vyāsa. In the first half there are 39 chapters and in the next half there are 30 chapters.
In the following ślokas, either the Janma-bhūmi or Janma-sthāna is mentioned:
जन्मस्थानं हि पश्यन्ति स्नात्वा श्रीशरयूजले।
भवद्धिः क्रियतां यात्रा पापनिवृत्तिहेतवे।।.।।
After taking bath in the water of Sarayū they visit Janmasthāna. You, too, should make a pilgrimage for the termination of all sins.
स्नात्वा च शरयूं दिव्यां जन्मस्थानं ततो गताः।
व्रतिनो रामचद्रस्य जन्मभूमे प्रदर्शनात्।।.।।
जन्मभूमेस्तु माहात्म्यं वक्तुं शक्तो न पद्मजः।
पापकोटिसमायुक्तं चैत्रे नावमिके तिथौ।।.।।
पापकोटिं नरस्त्यक्त्वा जन्मभूमे प्रदर्शनात्।
प्राप्नोति परमं लोकं यत्र गत्वा न शोचति।।.।।
After having taken bath in the Sarayū river and by the darsana of Janmasthāna; devotees of Rāmachandra are liberated from sins. Even Brahmā is not competent to describe the importance of the Janma-bhūmi. On the bright ninth day of the Chaitra month by the darsana of Janma-bhūmi one gets liberated from millions (crores) of sins and goes to the supreme ‘loka’ (world) where he is neverin distress.
In the following two ślokas there is a mention of the birthday Janma-bhūmi and the idol of Lord Rāma:
नवमी चैत्रमासस्य शुक्ला चाद्य प्रवर्तते।
तस्या व्रतप्रभावेन शरयूस्नानतः पुनः।।
दर्शनाद् रामदेवस्य जन्मभूमेर्विलोकनात्।
नाम्ना सान्तानको लोको विमानैस्तत्र ते गताः।।35.6-7।।
By the merit of visit to Janmabhūmi, the darśana of the idol of Lord Rāma, bathing in the Sarayū river and the impact of the festival of the Rāmanavamī (the birthday of Rāma)all went to the Santanaka Loka in a plane.
Similarly in the following verse also the Janma-bhūmi is mentioned:
दर्शनं जन्मभूमेस्तु देवै सार्द्धं कृं मया।।35.22।।
जन्मभूमेरयोध्यायाः नवम्याश्च मुनीश्वर।।35.48।।
I made a visit to the Janma-bhūmi along with gods.
O best of sages! I made a darśana on the Rāmanavamī day.
Thus, the Satyopākhyāna highlights the merits of the visit to Rāma-janma-bhūmi in many verses and in one śloka it particularly mentions the image of Rāma. (दर्शनाद् रामदेवस्यसंवत् ) Thus, this is the clear proof of the existence of a Rāma temple with the deity inside it at the Rāma-janma-bhūmi.
From the perusal of the texts cited above, it is clear that the Janma-bhūmi and Janma-sthāna have been taken to be synonyms and to be the same location. Even then many historians like K.N. Panikkar have been trying to show the difference in location by writing:
“In this context it is necessary to make a distinction between the Janmashtana and Janma-bhumi (location of birth and place of birth).”
It is quoted from his article ‘A Historical Overview’ published in “Anatomy of Confrontation” (p. 37). Now readers may judge how far this observation of the established historian is correct.
(4) Avadha-vilāsa of Lal Das
Lal Das wrote Avadha-vilāsa at Ayodhyā. The celebrated Hindi critic Dr. Nagendra, in his famous book ‘Hindi Sāhitya Kā Itihāsa’, has written that Avadha-vilāsa was composed in 1643 A.D. It is famous epic of this (bhakti) era. It is divided into 18 viśramas and depicts the story of Rāma from his birth to exile from Ayodhyā. Some other literary critics have also corroborated that in the year 1643 A.D. the Avadha-vilāsa was composed. Dr. Vasudev Sharan Agrawal in his introduction to Padmāvata of Jāyasī made the following chart:
Sr. no. Poet Work Year of composition
23. Lal Das Gupta Avadha-Vilasa 1643 A.D.
However, this date is not correct because in Avadha-vilāsa the poet himself has indicated the year of its composition in the following verse:
संवत् सत्रह सय बतिस सुदि बैसाख सुकाल।
लाल अवध मधि रहि रच्यो अवध विलास रसाल।।
In the Samavat 1732, i.e. 1675 A.D. in the bright fortnight of the month Baiśā kha Lal Das composed Avadha-vilāsa by staying in the heart of Ayodhyā.
It is heartening to note that this epic’s manuscript of the samavat 1732 i.e. 1675 A.D. was found at Tikar in Hardoi district of the U.P. and is available in the Chand Das Sahitya Sodha Sansthan, Banda. In verse 37 the poet has remembered poets Jayadeva, Tulasi, Sūra, Keśava, Vidyāpati and others with reverence. All these poets lived before 1675 A.D. Similarly he has paid his obeisance to Rāmānanda, Mādhava, Rāmānuja, Vishnusvāmī and Nimbārka.
About him Hans Bakker gives very meagre information:
“Simha 1957 mentions a certain Lãladãsa, inhabitant of Ayodhya, who belonged to the Rasika school and who wrote the Avadha-vilasa.”
Then he adds the following scant information in the foot-note 1 at page 746:
“MS dating from A.D. 1675. See Simha 1957, 539 (cf. Bulke 1971, 751)”.
Father Camille Bulcke, too, has mentioned the book Avadha-vilāsa of Lal Das in the category of Rāma-bhakti literature.
Lal Das was not a native of Ayodhyā. He was a wandering sadhu who remained at Ayodhyā from 1668 to 1675 A.D. to compose his epic Awadha-vilāsa.
The following is the graphic description of the Janma-sthāna in the Avadha-vilāsa. It is written in the Avadhi dialect and in the style of dohās and chaupāis.
अब सुन राम जन्म अस्थाना। जन्म भयो जेहि ठौर ठिकाना।।
जाको दरस करै नर कोई। माता गरभ बास नहिं होई।।
देव सिद्ध रिषि मुनि जन जेते। बंदत हैं ता ठौरहिं तेते।।
विघ्नेश्वर के पूरब ओरा। आठ हजार धनुष वह ठौरा।।
लोमस्थल के पश्चिम देसा। धनुष पचास और कछु ऐसा।।
है उन्मत्त
की दक्षिण घाहीं। धनुष एक सय अधिक नाहीं।।
मुनि बशिष्ठ के उत्तरभागा। राम जन्म जहुँ मध्य विभागा।।
नोमी चैत मास उजियारी। व्रत्त करै दरसन नर नारी।।
जो बालक परसै जन्मासन। रोग दोष गृह व्याधि बिनासन।।
जन्म स्थान के उत्तर सुंदर। धनुष बीस पर कैकेई मंदिर।।
भरत जन्म रघुंश उजागर। भक्ति ज्ञान गुण शील के सागर।।
महल सुमित्रा कहौ वषानी। तीस धनुष दक्षिण कौं जानी।।
जहां जनत भई दोइ सुमित्रा। लक्षिमन और शत्रुघन पुत्रा।।
धनुष प्रमान कहत सब कोई। साढ़े तीनि हाथ कर होई।।
दरसन ही ते लाल कहि दूर होत अपराध।
बरनाश्रम षट दरस में सकल शिरोमनि साधु।।376।।
पारवती पूछेउ हुतो कौन जन्म स्थान।
जैसो कछु शंकर कह्यो तैसो लाल वषान।।377।।
Lal Das has confirmed the Rudra-yāmala tradition of Ayodhyā-māhātmya in the following verses:
जामल रुद्र कथा इह पाई। लालदास तसि कहि समुझाई।।
जामल रुद्र अनंतहि होई। कल्प कल्प के भेद है सोई।।
(After Dohā 87)
Lal Das has given hints at the demolition of temples and destruction of Brahmana’s homes, wells, ponds, etc.
बापी कूप तडाग तुरावै। विप्र ग्रेह देवल भहरावै।।
From the perusal of the Avadha-vilāsa it appears that the poet was on pilgrimage for 12 years from one place to another and thereafter stayed for 15 years at Kasi. Then he came to Ayodhyā in 1668 A.D. and stayed for 7 years at Ayodhyā. Since the Avadha-vilāsa was composed in 1675 A.D. and its manuscript of that very year is available; it can be easily inferred that the poet stayed at Ayodhyā from 1668 to 1675 A.D. and when the epic was completed, he immediately left it. How unhappy was the life of Lal Das at Ayodhyā is reflected from his following verses:
सात बरष रह्यो अवधहि माहीं। जानि पाप कियो कछु नाहीं।।
तब मम हृदय भई इह बानी। राम धाम की कथा बषानी।।
मेष राशि भयो शनि दुषदाई। तीरथ शरण रह्यो मैं जाई।।
ग्रह के गुण भयो चित्त विक्षेपा। तातें ग्रंथ यह कीन्ह संक्षेपा।।
जो शनि मोंहि विक्षेप न करतो। तौ कछु बहुत बात मैं धरतो।।
जो न हौं तीरथ सरन रहातो। तौ शनि मोहिं मारि लै जातो।।
जो कोउ तीरथ सरन रहावैं। ताकि बात जमहू न चलावै।।
राम भक्त निर्दोष मन जग सों रहत उदास।
लालदास ता भक्त की तीरथ करत हैं आस।।390।।
तीरथ बारह बरख करि पंद्रह काशी वास।
सात बरख रहि अवध में तब कियो अवध बिलास।।391।।
The upheavals at Ayodhyā have been attributed to the entrance of Saturn in the Mesha, i.e. Arius which was so troublesome for the poet that he could hardly save his life. But he was in the state of perpetual pain during this period. The poet had the grand design of narrating the story of Ayodhyā (राम धाम की कथा) But the surroundings at Ayodhyā forced him to cut the story short and he left Ayodhyā in 1675 A.D. after composing his epic in short.
Thus, there is a long tradition of the Ayodhyā-māhātmya. The birthplace of Rāma with its location is clearly mentioned and it tallies with the present position. The Rāma-navamī Vrata, so vividly described by Christian Father Joseph Tieffenthaler in 1770, is described as a major festival in many scriptures
(5) P. Carnegy’s Ajudhia-mahatum
It is amazing to see that Hans Bakker ignored the ‘Ajudhia Mahatam’ which was the translation of the original text rendered into English by P. Carnegy and available to Bakker in Carnegy’s monumental work ‘Historical Sketch of Tahsil Fyzabad, Zillah Fyzabad’ through an abstract prepared by Woodburn who joined as an Assistant Commissioner at Fyzabad in 1863. The said book Carnegy introduces the “Ajudhia Mahatum” in the following words:
“The Ajudhia Mahatum:
No account of Ajudhia would be complete which did not throw some light on the Ramayana and the Ajudhia Mahatum. Of the former of these works, I need not speak, for through the writings of Wheeler, Cust, Monier Williams most readers are familiar therewith. I will therefore confine my remarks to the Ajudhia Mahatum, which is comparatively unknown.
This work was prepared to the glorification of Ajudhia according to some, by Iksvaku of the Solar race, while others with more probability aver that it is a transcript from the Askandh and Padam Purans, and is not the production of any Raja. Be that as it may it is well that the essence of the work should be made available to the public, and in this view Mr. Woodburn, c.s. has been good enough to make a connected abstract for me, from a literal translation which I had made some years ago. This abstract is given as Appendix B.” (p. 9)
Thus, it is clear that Carnegy had a copy of the Skanda-purāna with him and he made a literal translation of the Ayodhyā-māhātmya but since it might have been a lengthy one he asked Woodburn to make an abstract from his translation and this abstract was incorporated in Carnegy’s book as Appendix B. Since Carnegy himself had translated the Ayodhyā-māhātmya, he must have ascertained the authenticity of the abstract before incorporating it in the Appendix of his book. Bakker writes that ‘the abstract is confined to the first half of the OA recensions of the AM (up to AM 55) and adds that it “has been ignored in the present edition.” He has not assigned any reason for ‘ignoring’ it, But it appears that since Carnegy did not publish his own literal translation, Bakker did not rely upon the abstract. But he, too, has found no fault with the abstract except that it is only the first half of the OA recension. Bakker could have benefitted himself by comparing the OA text with this translation.
Thus, Carnegy, a British official, is the first person to translate A.M. from Sanskrit into English before the year 1870 A.D. During the days of Carnegy many persons believed that the A.M. was composed by Ikshvāku, the son of Brahmā and the progenitor of the dynasty which produced Rāma. But he, like many others, believed that it was a transcript from the Skanda/Padma Purāna. Thus, the antiquity or authenticity of the A.M. was not in doubt before 1870 A.D. In the A.M. which was available with Carnegy, there is a mention of not only ‘Janam Bhum’ or ‘Janam Asthan’ but also of the great Ram Kot. In Carnegy’s text it is ‘Mahatum’; whereas in the Appendix the spelling is ‘Mahatam’.
The following four paragraphs have been taken from the text of the Epitome of the ‘Ajudhia Mahatam’ which is printed as Appendix B in Carnegy’s book:
“
Epitome of the ‘AJUDHIA MAHATAM” which again is taken from the Purans
The holy city of Ajudhia, of saving virtues and ancient renown, was built they say by Brahma, and given to his eldest son for an earthly dwelling-place. The earth being but transitory, Brahma laid the foundation in his own discus, the Sudarsan Chakra, which still gives its shape to the city. On this was reared a stately capital for the son of God, and it was presented to him complete, fitted, declare the chronicles, with shrines, palaces, roads, markets, gardens, and fruit trees, glittering with jewels, and resounding with melody of birds. Its men and women were holy, as befitted the subjects of a Divine King, and their righteousness was rewarded by incalculable wealth in elephants and oxen, horses and chariots. Its boundaries were fixed by the Sarjui, and the Tons, and from Lachman Kund a jojan to the east and to the west.
In this city was supposed to reside a sanctifying virtue of extraordinary efficacy. When a man merely projected a pilgrimage to it, he purchased the salvation of his ancestors. Every step he took on his way had the efficacy of an aswa-medha jig. To him, who gave a pilgrim the road expenses of the journey, was assigned a passport to heaven with all his sons and grandsons. To him, who provided a weary pilgrim with conveyance, was promised a passage to the divine abodes in the chariots of the Gods. He, who fed a hungry pilgrim, reaped the benefit of many oblations at Gya and ablutions at Prag, and earned for his forefathers an eternity of happiness. He who anointed a pilgrim’s feet with oil, would obtain his desires in both worlds. The mere sight of Ajudhia absolved from all trivial sin. To journey to it measuring the way with the outstretched body was a penance, which atoned for the most heinous crime. The water of the Sarji washed away sin; obeisance to it removed all worldly trouble. He who lived in Ajudhia, redeemed his soul from the pains of transmigration; a residence of a night rehabilitated a man, who had been degraded in his caste. Seven holy places in India made up the body of Vishnu, and the boastful priests aver that Ajudhia was the head.”
Ayodhya Revisited Page 18