Ayodhya : capital of Koshala, the kingdom founded by Ikshvāku of the Sūrya Vamsha.
... Sri Rama gladly accepts Sita and undertakes the voyage to Ayodhya by an aerial vehicle which carries Sri Rama, Sita, Lakshmana and Hanuman and Vibhishana and some others within the short course of a day. On arrival at Nandigram near Ayodhya, Bharata receives Sri Rama and Sita along with the others and leads them to a glorious welcome in Ayodhya, where Sri Rama is then anointed as the king.) 6. Sita... was the queen of the kingdom of Ayodhya. As the husband of Sita, he needed no proof of her chastity as he was inwardly convinced of the unquestionable character of Sita. But it was right for him as king, to demand from Sita the queen, proof, which the people of the kingdom would require of their queen. Despite all this, when Sri Rama heard that the people of Ayodhya were critical of Sri Rama's acceptance... through Lakshmana of her acceptance of her misfortune and its consequences. Lakshmana departs returning to Ayodhya, and Sita left alone, laments. On being informed by those hearing her lamentation, Valmiki approaches Sita and as- sures her of refuge in his Ashram.) 7. Kusa and Luva come to Ayodhya, and Sita enters the earth. (In the last episode Kusa and Lava, twin brothers born to Sita arrive ...
... him. Without realizing his mind's desire (of seeing Rama back in Ayodhya and crowning him king), Bharata returned to Ayodhya, touching the feet of Srī Rāma (and taking leave of him). (35 38) Longing for the return of Srī Rāma, he ruled (over the kingdom while living) at Nandigrama (a lonely retreat fourteen miles from Ayodhya). When Bharata, however, had left, the glorious Rāma of un failing... charioteer, who had since returned to Ayodhya) and hearing this Emperor Dasaratha, stricken as he was with grief and be wailing his son, forthwith left his body and ascended to heaven. Bharata, who was very powerful, though being urged to accept the throne by the Brahmanas headed by the sage Vasistha (the family priest and preceptor of the kings of Ayodhya), on the king having departed '(to the... sprung from a Brāhmana through a Sūdra woman), at Srrigaverapura on the bank of the Gahgā. Sri Rama (who was virtue incarnate), accompanied by Guha, Laksmana and Sīta, sent the charioteer back to Ayodhya. Going from forest to forest, and crossing rivers of deep water, they saw the sage Bharadwaja at Prayaga and, dismissing Guha there, later on reached Citrakuta according to the instructions of Bharadwaja ...
... that great country Ayodhya was, the city world-renowned, Ayodhya by King Manou built, immense. Twelve yojans long the mighty city lay Grandiose, and wide three yojans. Grandly spaced Ayodhya's streets were and the long high-road Ran through it spaciously with sweet cool flowers Hourly new-paved and hourly watered wide. Dussarutha in Ayodhya, as in heaven Its... The city with disastrous engines stored In hundreds, the great ramparts like a zone Of iron spanned in her moated girth immense Threatening with forts the ancient sky. Defiant Ayodhya stood, armed, impregnable, Inviolable in her virgin walls. And in her streets was ever large turmoil, Passing of elephants, the steed and ox, Mules and rich-laden camels. And through... Without a gap On either side as far as eye could reach Mass upon serried mass the houses rose, Seven-storied architectures metrical Upon a level base, and made sublime. Splendid Ayodhya octagonally built, The mother of beautiful women and of gems A world. Large granaries of rice unhusked She had and husked rice for the fire, and sweet Her water, like the cane's ...
... Vikramāditya of Ayodhya became a patron of Buddhism on account of Vasubandhu's success in religious activity. He sent his crown-prince Bālāditya to Vasubandhu to learn Buddhism, and the queen, too, became one of his disciples. When he came to the throne king Bālāditya in conjunction with his queen-mother invited Vasubandhu (who had gone to his native place, Peshawar) to Ayodhya and favoured him... "An interesting side-issue arises out of the statement in Paramārtha's biography of Vasubandhu that the city of Ayodhya was the residence of both the kings Vikramāditya and Bālāditya. It has been inferred from this that the Imperial Guptas had a secondary capital at Ayodhya, for which, however, there is no other evidence. "An inscription found at Sārnāth mentions a royal dynasty in which... named Bālāditya (Cit. III , 284). It is not altogether impossible that Vasubandhu's patron 1. Ibid., pp. 155-56. Page 406 belonged to this or a similar local dynasty of Ayodhya." Obviously there are a number of serious uncertainties, which apply to the Imperial Guptas even if they are put in the period following 320 A.D. Vāmana speaks of Chandragupta and Chan-draprakāśa ...
... Aurobindo was still in his nonage.* The choice of the Cantos is, in a sense, itself indicative of an artistic intention: in the Ramayana, first the description of Ayodhya, then three forays into the magnificently dramatic Ayodhya Kanda . It is the perfect tragedy, the coronation turning into exile. The "reversal of fortune", of course, is engineered by Manthara, Kaikeyi and Dasaratha (in that... whether intended or not, there is here a whole drama packed with irony and catastrophe, poetry and pity, defiance and triumph. Ayodhya the "Aryan City", - "a city without early peer"! And a city world-renowned, built by Manu of old: Defiant Ayodhya stood, armed, impregnable, Inviolable in her virgin walls... Mass upon serried mass the houses rose, Seven-storied arc... stimulating "Notes on the Mahabharata" and a luminous fragment on "The Genius of Valmiki"; besides all this body of prose, the volume included also translations of selections from the bala and Ayodhya Kandas of the Ramayana and from the Sabha and Udyoga Parvas of the Mahabharata - a total of about 2000 lines of blank verse. These renderings were evidently explorative and experimental, and ...
... And Nala made his way to Ayodhya, and entered the service of Rituparna the King, receiving great honour as the Master of the Horse. And all the stables and their attendants were placed under him; for Rituparna desired nothing so much as that his steeds should be fleet. But night after night the fellow officers of the charioteer — who was known in the palace of Ayodhya as Vahuka — would hear him... thee. And he who has wronged and betrayed thee shall dwell in thee from this time in uttermost torture. Henceforth art thou in peace, and that evil one in torment from my venom. But go thou now to Ayodhya, and present thyself before the king there, who is skilled in gambling. Offer him thy services as a charioteer. Give to him thy skill with horses, in exchange for his knowledge of dice. When thou dost... news of Nala. And when a long time had passed away, one of these Brahmins returned to Damayanti, and said to her, "O Dama yanti, seeking Nala, the king of the Nishadas, I came to the city of Ayodhya, and appeared before Rituparna. Butt though I repeatedly sang thy songs, neither that King nor any of his courtiers answered anything. Then, when I had been dismissed by the monarch, I was accosted ...
... is more on our own level, who is in a way our equal, or nearly our equal in age. And so brotherly affection adds a new gem to the wealth of the household. When Rama returned to the city of Ayodhya with his bride Sita of the lotus eyes, his brother Lakshman shared in the joy. Tents were set up for entertainments, the streets were planted with mango, betel-nut and banana-trees. The bazaars were... "Rama, Rama!" and Rama's heart was happy. And so was the heart of Lakshman; brother shared the joy of brother. A day came when the sky of life was clouded and no music was heard. The old king of Ayodhya had made known the terrible decree that Rama must go into exile for fourteen years. Page 269 When Lakshman heard this cruel order his body shook with sorrow, his eyes filled with tears;... kissed Rama's feet, and for a moment he could not speak a word. "Brother," said noble Rama, "let not your soul be troubled. All will be well in the end. You cannot come with me. You must stay in Ayodhya to help my father and the people." "No," replied Lakshman, "no, my brother, not so. I am devoted to you alone. I tell you with all my heart that where you go, there I too must go." Then Rama ...
... to Kaikeyī, the mother of Bharata. It was Kaikeyī who asked for the banishment of Rāma to the forest for fourteen years and the kingdom for Bharata instead. Kālidāsa points out that the people of Ayodhya amazingly noted a rare equanimity on Rāma's face when first he wore the auspicious silken robes for coronation and then later put on the bark garments for going to the forest in order to fulfill the... impression, as it were, of this unique event. When we come to Canto XIV, we find Rāma's sterling character glowing in dazzling light, as it were, when he meets mother Kaikeyī after his return to Ayodhya (a unique meeting, surely): Then with hands clasped together, he soothed Kaikeyī's shame saying, 'Mother, it is due to thy merit, that our father did not swerve from truth, that leads... before them. I am reminded here of the following observations of a famous existentialist thinker expressed in another context which seem to be somewhat relevant here in the context of the citizenry of Ayodhya vis-à-vis the great Sītā and Rāma towards whom it was so very intolerant beyond any reasonable explanation. "It is a fundamental truth of human nature", says Kierkeggard, "that man is incapable of ...
... sound of wings or footsteps, what kind of game he has encountered he lets fly his arrow and hits it as surely as if he had shot by day." Thus the reputation of Dasaratha, prince of the city of Ayodhya, was noised abroad. He was proud of his skill as Sabdabhedi, and pleased with the praise of the people. At dusk he would go out alone in his chariot to lie in wait in the heart of the forest. Now... but the punishment shall surely come." Page 211 They made a pyre to burn the dead body, then threw themselves into the flames and perished also. Time passed. Dasaratha became king of Ayodhya and married the lady Kausalya. And his son was the glorious Rama. Rama was loved by all in the city, except Queen Kaikeyi, the king's second wife, and her maid. These two women plotted the downfall ...
... 49. Plato, "The Apology of Socrates", The Last Days of Socrates (Baltimore: Penguin Books, 1961), p. 63. 50. Ibid., p. 73. 51. Ibid., p. 60 52. Sri Rama, ancient King of Ayodhya, beloved hero and victor, whose exemplary virtues and life have been recounted most admirably in Page 43 Valmiki's Ramayana, one of the greatest epics of India, which along with another... Sita, who chose to accompany Sri Rama in exile, her abduction by the demon king Ravana, his (Sri Rama's) war with and destruction of Ravana and eventual rescue of Sita, and his return with Sita to Ayodhya, where he was coronated these are the main events of the major part of the story of Ramayana. Subsequently, Sri Rama, under the compulsion of public disapproval of the acceptance of Sita, since she ...
... Damayanti, indeed as they often appear in our own life. For how many lives on this earth are not chequered lives? One rises, one falls; one gains, one loses. Rama is all set to be crowned King of Ayodhya and at that very moment he is sent into exile. Shakuntala awaits her marriage and then she is cursed by a Rishi and forgotten by her lover. Vishvamitra is about to reap the fruit of thousands of years... one can recognize you", said the snake. This leads us to the second stage in Nala's tapasya. The second step in his tapasya is his period of Ajnaatavaas.On the advice of Karkotaka, Nala goes to Ayodhya. There, under the name of Bahuka, he proposes his services to the King Rituparna. He will look after the horses of the King. So here is Nala, unrecognizable, with a different face, in a foreign land ...
... Saraswati who is the goddess of speech; in the Veda also there seems to be an ancient river Saraswati, although this stream is placed by Vedic scholars in the Panjab and not in the vicinity of Prayaga and Ayodhya. Were these two deities,—for every river and indeed every natural object was to the Vedic Rishis a divine being,—the same goddess Saraswati? Sayana accepts, even in this passage, their identity; she ...
... will stand aside & show Him to you; but presume not to separate Sita & Rama, to cast her out into some distant Lanca under the guard of giant self-tortures so that you may have Rama to yourself in Ayodhya. Wrestle with Kali, if you will, she loves a good wrestler; but wrestle not with her unlovingly, or in mere disgust & hate; for her displeasure is terrible and though she loves the Asuras, she destroys ...
... daṃśāś ca maśakaiḥ saha/ bādhante nityam abale sarvaṃ duḥkhamato vanam// drumāḥ kaṇṭakinaś caiva kuśāḥ kāśaś ca bhāmini/ vane vyākula-śādkhagraś tena duḥkhamato vanam// Ayodhya-kanda, 28.19-22. The literal translation: And many diversely shaped reptiles, O passionate, insolently wander on your path making the forest more distressing. River-dwelling ...
... 213 And everywhere, in every experience I have known India's unique, essential spirituality. It is built into the very fabric of this nation. Where else could you find a city like Ayodhya which is home to 6,000 temples? In what other country could you find holy communities like Rishikesh and Benares, dedicated to the worship of the highest, where meat and alcohol are not to be found ...
... properly. It was the story of Rama and Sita. The story reached when Sita is about to be abducted. Sita tells Rama: I am so very happy in this forest. This exile in the forest is even better than Ayodhya.' The zamindar didn't quite like this. He began muttering 'Enough! You needn't feign anymore.' Then he turned towards Sita and wagging his finger at her directly he said: 'Listen you young ...
... replete with ancient lore. Here are Hardwar and Rishikesh, Kedarnath and Badrinath where pilgrims Page 37 flock. Here are the age-old towns that stand dreaming of the past glory: Ayodhya of Rama of the Raghus, Mathura and Vrindaban of Krishna, Sarnath of Buddha, Allahabad where Ganga the daughter of Himavan meets Yamuna the daughter of the Sun, Agra with its Tajmahal like a teardrop ...
... Six 27 'Spasa' Means Spy Those who have read the Ramayana know how one day Rishi Vishwamitra came to the court of King Dasaratha of Ayodhya. Welcoming him and expressing great happiness at his coming, the king said that he was ready to do any bidding of the Rishi. Pleased, Vishwamitra replied that he had "begun to perform a yajna (s ...
... earth. VASAVADUTTA I know it, brother. GOPALACA From thy childhood, yes, Thou seem'dst to know, ruling with queenly eyes. But since thou knowest, queen, assume thy fiefs Cowsamby and Ayodhya for our house! VASAVADUTTA ( glancing at Vuthsa, then avoiding his eyes ) Since he's my slave, they are already mine. GOPALACA No; understand me, sister; make them thine. Thou, Vuthsa ...
... good news. For example, how great was Hanuman's joy when he could give joy to others. Listen: Noble Bharata, Lord Rama's brother, waited fourteen years while Rama was in exile from the city of Ayodhya. Rama, the all-beautiful, wandered in the forest and knew the perils of war. But Bharata did not know his brother's fate. As the end of the fourteenth year drew near, he pined in grief, fearing that ...
... ended with the destruction of the Haihayas; the Tretā began approximately with Sagara and ended with Rāma Dasarathi's destruction of the Rāksasas; and the Dvāpara began with his reinstatement at Ayodhya and ended with the Bhārata battle so that, taking the numbers in the table of genealogies, the division is approximately thus, the Krta Nos. 1-40, the Tretā Nos. 41-65, and the Dvāpara Nos. 65-95 ...
... Page 641 51,54,453,496-7.514,595,601 Vikramāditya, 18,51,53,227.496, 507,508,510.514-5,516,5t9; as a title, ii, 599, 600 Vikramāditya of Ayodhya, 406 -Vikramāditya V Chalukya, 39 Vikramāditya, son of Gardabilla, 517 Vikramāditya, Skandagupta, 599-600 Vikramāditya Sakari, 600-601 Vikramāditya of Ujjayinī, 481, ...
... men will undoubtedly blow away Lankā with their shafts. (42) Making short work of Rāvana along with his hordes, Śrī Rāma (a scion of Raghu), the delight of the Raghus, will return to his own city (Ayodhya) taking you (with him), 0 one of excellent limbs! (43) Therefore, take heart and bide you your time. May good betide you! Before long you shall (be able to) see Śrī Rāma flaming like fire. (44) When ...
... successful one. We reproduce here a pas e from Arnold's translation. This extract recounts the return of Nala to the kingdom of Vidarbha. The news of Damayanti's second Swayarnvara has just reached Ayodhya, where Nala lives under the name of Vahuka and serves the king Rituparna as a charioteer. Now when the Raja Rituparna heard Sudeva's words, quoth he to Vahuka Full pleasantly: ...
... Preparation for the exile. Dasharatha sits sunk in grief. Rama, Sita and Lakshamana don the garments of exile. On the right the chariot leave, accompanied by the citizen of Ayodhya. ( Pahadi painting, c. 1775-80 ) Museum Rietberg, Zurich Page 102 Canto XL Clasping the feet of and bowing to the king, Śrī Rāma and Sītā as well as Laksmana felt miserable ...
... things, not even elementary principles of Sankhya. He doesn't realise that in Nature one can have the contact of something of Supernature. He has no imagination, either. He says Valmiki has depicted Ayodhya as a rich, luxurious city. SRI AUROBINDO: Should it have been described as a poor village? Then if he read Kalidasa he would squirm with agony. PURANI: For such people everything should be simple ...
... has to be clearly understood and stressed that most of the problems of modern India - whether it be the creation of Pakistan and the subsequent tensions in our relationship, the Kashmir problem, the Ayodhya problem, and the communal riots -these are all manifestations of this single problem, the Hindu-Muslim problem. It is this that needs to be tackled. Once this is solved, all the rest will follow. ...
... Problem of the Mahabharata" and translations (done in 1893) from the Sabha Parva and Udyoga Parva of the Mahabharata. Valmiki: "The Genius of Valmiki" and translations from the Bala Kanda, Ayodhya Kanda and Aranya Kanda of the Ramayana. SABCL: The Harmony of Virtue, Vol. 3 Translations, Vol. 8 100 . WAR AND SELF-DETERMINATION S.R.Murthy & Co., Madras, 3920 ...
... 16 Manchester Sri Aurobindo was to live in England for almost fourteen years, from 1879 to 1893. Which reminds me of an Avatar of another Age: Rama, the son of King Dasaratha of Ayodhya, was banished from the kingdom by his father for fourteen years. Did Dr. Krishna Dhan Ghose know that he was doing the same to his son? We don't know. But what is known is that he placed his ...
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