Ayodhya Revisited
Page 47
मनसापिस्मृंयेनमुच्यतेचरणत्रयात्।।36।।
Having reached the temple of Rāma men, who have his darśana (glimpse) or even his rememberance, are liberated from the charana-trayam, i.e. birth, life and death.
दर्शनं जन्मभूमेश्च स्मरणं रामनामतः।
मज्जनंसरयूतीरेकृंवैपापनाशनम्।।37।।
अयोध्यानगरं पुण्यं स्मृं वै पापनाशनम्।
धान्यंयशस्यमायुष्यंपुण्यंपापहरंफलम्।।38।।
सुखसौभाग्यमारोग्यं अयोध्यासरयूजलम्।
By the darśana of the Janma-bhūmi or the remembrance of the Rāma-nāma or bathing in the Sarayū river all sins are destroyed. He, who remembers the sacred Ayodhyā, is blessed with wealth, reputation, long life, virtues and destruction of sins.
यइदंशृणुयान्नित्यंचरित्रंरामजन्मनः।।39।।
दर्शनात्स्मरणाद्वापिसर्वपापैप्रमुच्यते।।40।।
He, who listens to the story of the birth of Rāma or has a glimpse (of him or his temple or idol) or remembers him, is liberated from all sins.
इति श्रीअयोध्यामाहात्म्ये दरिद्रभञ्जनमाहात्म्यमहिमावर्णनो नाम द्वादशोऽध्यायः।।
(Folio no. 25r.)
(Here ends the description of the importance of the destruction of the poverty chapter).
In this canto it is clearly mentioned that there existed a Rāma mandir which was visited by devotees. The present writer is the first person to bring this evidence before readers. This evidence is conclusive to prove that there existed a temple earlier on the site of Rāma’s birth. In addition, there are several verses in the seventh canto which are quoted below:
जन्मस्थानंततोगच्छेदृषिदेवैर्नमस्कृतम्।।12।।
यद् दृष्ट्वा मानवो भक्त्या गर्भदुखक्षयो भवेत्।
विनादानेनतपसाविनातीर्थैर्विनामखै।।13।।
Then one should go to the Janma-sthana, which is saluted by sages and gods, by seeing which, one is liberated from all miseries and the cycle of birth without donation or penance or pilgrimage or sacrifices.
नवमीदिवसे प्राप्ते व्रतधारिण मानवाः।
स्नानदानप्रभावेणमुच्यतेजन्मबन्धनात्।।14।
If people fast on the Rāmanavamī day, bathe in the Sarayū and make donation, they are liberated from the bond of birth.
कपिलागोसहस्रं च यो ददाति दिने दिने।
तत्फलंसमवाप्नोतिजन्मस्थानस्यदर्शनात्।।15।। Ð
By a mere glimpse of the Janma-bhūmi one gets that much virtue which is accumulated by donating a thousand kapila cows everyday.
रत्नकोटिसहस्राणि यो ददाति द्विजातये।
तत्फलंसमवाप्नोतिजन्मभूमेश्चदर्शनात्।।16।।
By a mere glimpse of the Janma-bhūmi one gets that much virtue which is obtained by donating a thousand crore gems to Brāhmanas.
मातापित्रोर्गुरूणां च भक्तिमुद्वहतां सताम्।
तत्फलंसमवाप्नोतिजन्मभूमेश्चदर्शनात्।।17।।
(Folio 17v. : Adhyāya 7)
By a mere glimpse of the Janma-bhūmi one obtains that much virtue which is gathered by the devotion to mother, father and the Guru.
(2) Ayodhyā-māhātmya of the Skanda Purāna
The Ayodhyā-māhātyma of Skanda Purana is another authentic and dependable evidence which proves that the site of the disputed shrine was the birthplace of Lord Rāma. There are many versions of the Ayodhyā-māhātmya of the Skanda Purāna. The following is the description of the Rāmajanma-bhūmi in the Skanda Purāna published by Khemraj Shrikrishnadass:
तस्मात् स्थानत ऐशाने रामजन्म प्रवर्तते।
जन्मस्थानमिदंप्रोक्तंमोक्षादिफलसाधनम्।।18।।
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.
विघ्नेश्वरात् पूर्वभागे वासिष्ठादुत्तरे तथा।
लौमशात्पश्चिमेभागेजन्मस्थानंततःस्मृतम्।।19।।
It is said that the place of birth is situated to the east of Vighneśvara, to the north of Vasishtha and to the west of Laumśa.
यद् दृष्ट्वा च मनुष्यस्य गर्भवासजयो भवेत्।
विनादानेनतपसाविनातीर्थैर्विनामखै।।20।।
नवमीदिवसे प्राप्ते व्रतधारी हि मानवः।
स्नानदानप्रभावेणमुच्यतेजन्मबन्धनात्।।21।।
Only by visiting it a man can get rid of staying (frequently) in a womb (i.e. rebirth). There is no necessity 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।
तत्फलंसमवाप्नोतिजन्मभूमेप्रदर्शनात्।।22।।
By visiting the place of birth one attains that benefit which is obtained by one who gives thousands of tawny-coloured cows everyday.
आश्रमे वसतां पुंसां तापसानां च यत् फलम्।
राजसूयसहस्राणिप्रतिवर्षाग्निहोत्रतः।।23।।
By seeing the place of birth one attains the merit of ascetics performing penance in hermitage, of thousands of Rajasuya and Agnihotra sacrifices performed every year.
नियमस्थं नरं दृष्ट्वा जन्मस्थाने विशेषतः।
मातापित्रोर्गुरूणाञ्चभक्तिमुद्वहतांसताम्।।24।।
तत्फलंसमवाप्नोतिजन्मभूमेप्रदर्शनात्।।25।।
(Adhyaya 10, p. 293R.)
By observing the holy rites particularly at the place of birth he obtains the merit of the holy men endowed with devotion to mother and father as well as preceptors.
From a reading of this passage it is clear that the birthplace of Rāma is mentioned with its location which is indicated to the east of Vighneśvara, west of Laumaśa and north of Vasishtha. But it does not give the exact distance from these markers, nor does it indicate any temple or building at the site.
However, the Ayodhyā Māhātmaya of the Skanda Purān
a preserved at Bodleian Library, Oxford has the following ślokas which give exact distances from various places and indicate that there was a royal palace built by Brahmā at the site:
जन्मस्थानं ततो गच्छेदृषिदेवैर्नमस्कृतम्।
विघ्नेश्वरात् पूर्वभागे वासिष्ठाच्चोत्तरे तथा।
लोमशात् पश्चिमे भागे जन्मस्थानं ततः स्मृतम्।
One should go to the Janmasthāna which is worshipped by sages and gods. It is located to the east of Vighneśvara and north of Vasishtha and west of Lomaśa.
धनुपंचाशतादूर्ध्वं स्थानं वै लोमशात्पश्चिमे।
विघ्नेश्वरात् सहस्राष्टावुन्मत्ताच्च धनुशतम्।
This area is regarded as Janma-sthāna which is 500 dhanush west of Lomaśa and 1000 dhanush from Vighneśvara and 100 dhanush from Mattagayanda.
मध्ये तु राजभवनं ब्रह्मणा निर्मितं स्थलम्।
जन्मस्थानमिदं प्रोक्तं मोक्षादिफलदायकम्।
यद् दृष्ट्वा च मनुष्यस्य गर्भवासक्षयो भवेत्।
In its centre is the royal palace made by Brahmā. It is called Janma-sthana, which is the giver of deliverance and by the darsana of which one is liberated from the stay in the mother’s womb.
Bakker has made calculation of all these sites and has come to this conclusion:
“Notwithstanding all the difficulties discussed above, the original location of the Janma-sthãna is comparatively certain since it seems to be attested by the location of the mosque built by Babur in the building of which materials of a previous Hindu temple were used and are still visible. The mosque is believed by general consensus to occupy the site of the Janmasthana.”
Similarly, the manuscript preserved at Vrindavana Research Institute in Bengali script, which has been marked ‘B’ by Bakker in his comparative study, corroborates the distance, direction and existence of a royal place at the birthplace of Rāma. Relevant verses are quoted below:
जन्मस्थानं ततो गच्छेदृषिदेवैर्नमस्कृतम्।।11।।
विघ्नेश्वरात् पूर्वभागे वासिष्ठाच्चोत्तरे तथा।
लोमशात् पश्चिमे भागे जन्मस्थानं ततः स्मृतम्।।12।।
धनुपञ्चाशतादूर्ध्वं स्थानं वै लोमशस्थलात्।
विघ्नेश्वरात् सहस्राष्टावुन्मत्ताच्च धनुशतम्।।13।।
Then he (the pilgrim) should go to the birthplace (of Rāma) which is worshipped by sages and gods. It is situated to the east of Vighneśvara (temple), to the north of Vasishtha and to the west of Lomaśa. It is 500 dhanush above Lomaśa site and 1008 dhanush from Vighneśvara and 100 dhanush from Unmatta (Matagajendra).
मध्ये तु राजभवनं ब्रह्मणा निर्मितं स्थलम्।
जन्मस्थानमिदं प्रोक्तं मोक्षादिफलदायकम्।।14।।
यद् दृष्ट्वा च मनुष्यस्य गर्भवासक्षयो भवेत्।
विना दानेन तपसा बिना तीर्थैर्विना मखै।।15।।
At the centre is built 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।।16।।
कपिलागोसहस्रञ्च यो ददाति दिने दिने।
तत्फलं समवाप्नेति जन्मभूमे प्रदर्शनात्।।17।।
जन्मान्तरसहस्रेषु यत् पापं समुपार्जितम्।
तत्सर्वं नाशमायाति जन्मभूमे प्रदर्शनात्।।18।।
मातापित्रोर्गुरूणाञ्च भक्तिमुद्वहतां सताम्।
तत्फलं समवाप्नेति जन्मभूमे प्रदर्शनात्।।19।।
By glancing 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 devotion to mother, father and elderly people.
गुरुशुश्रूषारतिमतां तीर्थसेवारतात्मनाम्।
सत्यव्रतपराणाञ्च आश्रमाणाञ्च यत् फलम्।।20।।
सत्यव्रतपराणाञ्च स्वधर्मपरिपालनम्।
तत्फलं समवाप्नोति जन्मभूमे प्रदर्शनात्।।21।।
By a glance of 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।।22।।
Those, who perform penances in hermitages and perform a thousand Rājasūya sacrifices by Agnihotra, obtain equal merit by taking a glance at the Janma-sthāna.
नियमस्थो नरो दृष्ट्वा जन्मस्थानं विशेषतः।
विवर्णवदनो भूत्वा मार्जयेद् भूमिजं रजः।।23।।
जन्मस्थानं नरो दृष्ट्वा मुच्यते जन्मसंकटात्।
(Adhyaya 5, folio 13V.-14V.)
However, the Skandapurāna published by Venkatesh Press does not contain the śloka which mentions the existence of a royal palace built by Brahmā at the birthplace of Rāma. It seems that this version of the Skandapurāna is representative of the third and final phase of the text which was prepared after the temple and the castle were demolished.
This view is expressed by V.S. Pathak and J.N. Tiwari in their article “Rāma Janma-bhūmi Bhavana – The Testimony of Ayodhyā Māhātmya” published in the book ‘Ayodhyā’ of Kashi Raj Trust. One may or may not agree with this view but the two recessions of the Ayodhyā-māhātmya confirm that there was a Rāmālaya at the site of the birthplace of Rāma. There is a mention of the construction of a royal palace built by Brahmā at the site of Rāma’s birthplace in the Boldevin Manuscript published by Ramanarayana Das.
There are many established historians who try to confuse readers by writing that the lower date of the Skanda-Purāna cannot be determined with certainty. However, there is one manuscript of the ‘Ayodhyā-māhātmya’ which was kept in the library of Jīva Gosvāmī, the well known disciple of Chaitanya Maha-prabhu. (चैतन्य महाप्�
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Hans Bakker has thrown some light on this important manuscript in the following words:
“Jiva Gosvami (A.D. 1523-1608) possessed a M.S. of the A.M. in his library as it is attested by a supposedly autographed hand-list of titles of texts at his disposal. The list dates from V.S. 1654 (A.D. 1597) and comes from the Rãdha Dãmodara temple in Vrindaban founded by Jiva Gosvami. It is presently kept in the VRI. (Vrindavan Research Institute) (Acc. No. 5425)”
In spite of all these facts, the four historians have made the following observation in the “Ramjanmabhumi-Baburi Masjid: A Historians’ Report to the Nation”:
“We have used the printed version of the Skanda Purãna (Khemaraj edn, Bombay, 1910) and two other versions found in manuscript in the Vrindavan Research Institute, Vrindavan, and the Bodlian Library, Oxford. These texts are of recent origin and the insertion of interpolations in the Ayodhya-mahatya section of the printed Skanda Purana seems to have continued at least till the 18th century. The internal contents of the Skanda Purana including the mention of Vidyapati, who passed away in the first half of the 16th century, show that the core of this Purãna was not compiled earlier than the 16th century”.
The report to the nation is a beautifully written document with a lot of distorted and misleading statements. The established historians claim that they have used two versions of the manuscript found in the Vrindavana Research Institute. If they really read these two versions, they would have come to know that there was a catalogue of manuscripts in the library of Jīvagosvāmī in 1597 A.D. which contains two verses from the Ayodhyā-māhātmya. In the report they have passed a judgment that ‘these texts are of recent origin’. How can a manuscript of 400 years’ standing be of recent origin? They further pronounce that interpolations in the Skanda-purāna are as late as the 18th century and the core of the Purāna was not compiled earlier than the 16th century A.D. because it mentions the name of Vidyāpati. The Vidyāpati of the Skanda Purāna is a legendary figure, different from the famous Maithilī poet. Had these historians really read the relevant portion they could have easily known this fact. Besides, Vidyāpati did not live in any part of the 16th century. He copied the Bhāgavata Purāna in his own handwriting in the Lakshmana Sam¢vat 299, i.e.1408 A.D. at an advanced age during his exile in Nepal. He is supposed to have died by 1450 A.D. at a very ripe age.