Ayodhya

Ayodhya, historically referred to as Saketa, is a vibrant city nestled along the serene banks of the Sarayu River in Uttar Pradesh, India. Serving as the administrative hub of both Ayodhya district and the Ayodhya division of Uttar Pradesh, Ayodhya boasts a rich cultural heritage and significant historical importance.

Throughout history, Ayodhya has been a revered destination, attracting religious leaders and scholars alike. It is documented in early Buddhist and Jain texts that luminaries such as Gautama Buddha and Mahavira graced the city with their presence. The Jain scriptures also proclaim Ayodhya as the sacred birthplace of five tirthankaras: Rishabhanatha, Ajitanatha, Abhinandananatha, Sumatinatha, and Anantanatha. Additionally, the city is intricately linked with the legendary Bharata Chakravarti.

Over the centuries, Ayodhya has been mentioned in numerous historical sources, consolidating its significance. From the Gupta period onward, Ayodhya and Saketa have been interchangeably referred to as the same distinguished city, further underlining its enduring prominence in Indian history and culture.

The fabled city of Ayodhya, as depicted in the epic Ramayana and various renditions thereof, holds immense significance as the birthplace of the revered Hindu deity, Rama of Kosala. Consequently, it is revered as one of the seven paramount pilgrimage sites for Hindus.

The Ayodhya conflict primarily revolved around the Babri mosque, erected during the reign of the Mughal emperor Babur between 1528 and 1529. Legend suggests it replaced a pre-existing temple marking Rama's birthplace. In a tumultuous event in 1992, a Hindu mob razed the mosque, inciting widespread riots across the nation.

In a landmark verdict in 2019, the Supreme Court of India adjudicated that the disputed land belonged to the government based on tax records. It directed the land to be entrusted to a trust for the construction of a Hindu temple. Additionally, the court mandated the allocation of 2.0 hectares (5 acres) of alternative land to the Uttar Pradesh Sunni Central Waqf Board for the construction of a mosque in Dhannipur. Construction of the Ram Mandir commenced in August 2020, culminating in the consecration of the temple with the installation of the deity of Balak Ram on January 22, 2024.

Etymology and Names

The term "Ayodhya" originates from the Sanskrit root verb "yudh," which translates to "to fight or wage war." In its derived form, "Yodhya" signifies the future passive participle, connoting "to be fought." The prefix "a" negates the meaning, rendering the term "not to be fought" or, more figuratively, "invincible" in English.

This interpretation finds validation in the Atharvaveda, where Ayodhya is referenced as the impregnable city of the gods. Additionally, the Adi Purana, a ninth-century Jain poem, underscores Ayodhya's essence, asserting that its existence is not merely in name but in its virtue of being unconquerable by adversaries. An alternate interpretation presented by Satyopakhyana suggests that Ayodhya embodies the notion of being "unconquerable by sins" rather than external enemies.

"Saketa" stands as the ancient designation for the city, as evidenced in Sanskrit, Jain, Buddhist, Greek, and Chinese historical records. According to Vaman Shivram Apte, the term "Saketa" derives from the Sanskrit words "Saha" (meaning "with") and "Aketen" (referring to "houses or buildings"). The Adi Purana elucidates that Ayodhya earned the moniker Saketa due to its remarkable structures adorned with prominent banners.

Hans T. Bakker proposes an alternative etymology, suggesting that "Saketa" may stem from the roots "sa" and "ketu," meaning "with banner." Variations of this name, such as "saketu," find mention in texts like the Vishnu Purana.

In English, the former appellation for the city was "Oudh" or "Oude." The principality it served as the capital of until 1856 continues to be referred to as Oudh State.

According to the Ramayana, Ayodhya served as the capital of the ancient Kosala kingdom, thus earning the additional designation of "Kosala." The Adi Purana attributes Ayodhya's renown as "su-kosala" to its prosperity and skilled craftsmanship.

Interestingly, the cities of Ayutthaya in Thailand and Yogyakarta in Indonesia derive their names from Ayodhya, indicating the enduring influence and significance of the legendary city across borders.

History

Ancient Sanskrit epics like the Ramayana and the Mahabharata chronicle the legendary city of Ayodhya as the capital of the renowned Ikshvaku kings of Kosala, including Rama. Interestingly, these texts do not mention a city named Saketa. However, non-religious Sanskrit texts such as Panini's Ashtadhyayi and Patanjali's commentary acknowledge Saketa's existence.

In Buddhist and Jain texts, Saketa is depicted as a significant city within the Kosala mahajanapada. It is referred to as Sageya or Saeya in Prakrit. The earliest Buddhist Pali-language texts and Jain Prakrit-language texts highlight Saketa's importance. Additionally, topographical details in both Buddhist and Jain scriptures suggest that Saketa corresponds to present-day Ayodhya.

For instance, the Samyutta Nikaya and the Vinaya Pitaka mention Saketa as being six yojanas away from Shravasti, with a major river lying between the two cities. Moreover, the Sutta Nipata identifies Saketa as the initial stopping point on the southern route from Shravasti to Pratishthana. These accounts further underscore the historical significance of Ayodhya as both Ayodhya and Saketa.

From the fourth century onwards, numerous texts, including Kalidasa's Raghuvamsha, establish Ayodhya as an alternate name for Saketa. Additionally, Jain canonical texts like the Jambudvipa-Pannati depict Viniya (or Vinita) as the birthplace of Lord Rishabhanatha, associating it with Bharata Chakravartin. The Kalpa-Sutra, however, designates Ikkhagabhumi as Rishabhadev's birthplace.

In Jain literature, the index on the text Paumachariya clarifies that Aojjha (Ayodhya), Kosala-puri ("Kosala city"), Viniya, and Saeya (Saketa) are synonymous. Post-canonical Jain texts further mention "Aojjha." For instance, the Avassagacurni describes it as the primary city of Kosala, while the Avassaganijjutti identifies it as the capital of Sagara Chakravartin.

Moreover, Abhayadeva's commentary on the Thana Sutta, another post-canonical text, identifies Saketa, Ayodhya, and Vinita as a singular city, consolidating the understanding of their shared identity in historical and literary contexts.

Two main theories exist regarding the relationship between the legendary Ayodhya and the historical city of Saketa, which is present-day Ayodhya. According to one theory, they are considered to be one and the same. However, an alternate theory suggests that the legendary Ayodhya might be more mythical in nature. This theory posits that the name "Ayodhya" began to be associated with Saketa, the present-day Ayodhya, around the fourth century. It's believed that during this period, a Gupta emperor, potentially Skandagupta, relocated his capital to Saketa and renamed it Ayodhya after the legendary city.

Less common theories propose that Saketa and Ayodhya were neighboring but distinct cities, or that Ayodhya was merely a district within the larger Saketa city. These theories, however, are considered less plausible.

As Saketa

Archaeological findings and literary accounts indicate that the area now known as Ayodhya had developed into an urban settlement by the fifth or sixth century BC. This location is identified as the ancient city of Saketa, which likely originated as a marketplace situated at the convergence of two significant roads: the north-south route connecting Shravasti to Pratishthana, and the east-west road linking Rajagriha, Varanasi, Shravasti, and Taxila.

According to ancient Buddhist texts like the Samyutta Nikaya, Saketa was situated within the Kosala kingdom, ruled by Prasenajit (or Pasenadi) around the sixth to 5th century BC. Prasenajit's capital was located in Shravasti. The Buddhist commentary Dhammapada-atthakatha attributes the establishment of Saketa to the merchant Dhananjaya, father of Visakha, under the guidance of King Prasenajit.

Described as one of India's six major cities in the Digha Nikaya, Saketa holds significance in early Buddhist canonical texts. While earlier texts designate Shravasti as the capital of Kosala, later sources such as Jain texts Nayadhammakahao and Pannavana Suttam, along with Buddhist Jatakas, assert Saketa's status as the capital of Kosala.

As a bustling hub frequented by travelers, Saketa emerged as a significant destination for revered preachers like Gautama Buddha and Mahavira. Both the Samyutta Nikaya and Anguttara Nikaya mention instances where Buddha stayed in Saketa.

Early Jain canonical texts, including the Antagada-dasao, Anuttarovavaiya-dasao, and Vivagasuya, confirm Mahavira's visits to Saketa. Additionally, Nayadhammakahao records Parshvanatha's visit to the town.

In Jain literature, both canonical and post-canonical, Ayodhya is depicted as the site of various shrines, including those dedicated to the snake deity, the yaksha Pasamiya, Muni Suvratasvamin, and Surappia. This underscores Ayodhya's religious significance and the diversity of its sacred sites.

The fate of Saketa following its conquest by the Magadha emperor Ajatashatru around the fifth century BC remains uncertain due to a lack of historical sources. It is possible that the city retained its status as a commercial center of secondary importance but did not ascend to become a political hub of Magadha, whose capital resided in Pataliputra.

During the reign of the Maurya emperor Ashoka in the third century BC, it is speculated that several Buddhist structures were constructed in the town, potentially on the present-day artificial mounds in Ayodhya. Recent excavations at Ayodhya have unearthed a substantial brick wall, identified as a fortification structure by archaeologist B. B. Lal. This wall is believed to have been erected in the latter part of the third century BC, shedding light on the city's historical development during this period.

Following the decline of the Maurya empire, Saketa is believed to have fallen under the rule of Pushyamitra Shunga. An inscription from the first century BC attributed to Dhanadeva indicates his appointment of a governor in Saketa.

The Yuga Purana records Saketa as the residence of a governor and recounts an attack on the city by a coalition force consisting of Greeks, Mathuras, and Panchalas. Additionally, Patanjali's commentary on Panini makes reference to a Greek siege of Saketa, further corroborating historical accounts of the city's tumultuous times.

Subsequently, Saketa evolved into a constituent of a smaller, independent kingdom. The Yuga Purana asserts that after the retreat of the Greeks, Saketa was governed by seven influential kings. Similarly, both the Vayu Purana and the Brahmanda Purana affirm the reign of seven potent rulers in the capital of Kosala.

The historical validity of these monarchs is supported by the discovery of coins belonging to the Deva dynasty kings, notably Dhanadeva, whose inscription identifies him as the king of Kosala (Kosaladhipati). As the capital of Kosala, Saketa likely surpassed Shravasti in significance during this era. Moreover, the east-west trade route connecting Pataliputra to Taxila, previously traversing Saketa and Shravasti, appears to have shifted southward. Now, it passed through Saketa, Ahichhatra, and Kanyakubja, further highlighting Saketa's prominence as a key center of commerce and governance.

Following the rule of the Deva kings, Saketa came under the governance of the Datta, Kushan, and Mitra kings, although the precise chronological sequence of their reign remains uncertain. Bakker suggests that the Dattas assumed power in the mid-1st century AD, with their realm subsequently absorbed into the Kushan Empire under Kanishka's rule.

According to the Tibetan text Annals of Li Country, around the 11th century, an alliance comprising King Vijayakirti of Khotan, King Kanika, the king of Gu-zan, and the king of Li, invaded India and captured the city of So-ked. During this incursion, Vijayakirti appropriated several Buddhist relics from Saketa and enshrined them in the stupa of Phru-no. If Kanika is indeed Kanishka and So-ked refers to Saketa, it suggests that the Kushan invasion, along with their allies, led to the despoliation of Buddhist sites in Saketa.

Despite the Kushan rule, Saketa continued to thrive as a prosperous town. Ptolemy, a geographer from the second century, mentions a metropolis referred to as "Sageda" or "Sagoda," which scholars have identified with Saketa.

The earliest inscription naming Saketa as a location dates back to the late Kushan era. Discovered on the base of a Buddha image in Shravasti, this inscription commemorates the donation of the image by Sihadeva of Saketa.

Before or after the Kushans, Saketa seems to have been governed by a dynasty of kings whose names end in "-mitra," whose coins have been unearthed in Ayodhya. They may have belonged to a local dynasty distinct from the Mitra dynasty of Mathura. While historical records provide limited information about these rulers, their coinage bears witness to their existence. Notable among them are Sangha-mitra, Vijaya-mitra, Satya-mitra, Deva-mitra, and Arya-mitra, alongside the discovery of coins belonging to Kumuda-sena and Aja-varman.

Gupta Period

By the fourth century, the Gupta dynasty asserted control over the region, ushering in a revival of Brahmanism. Both the Vayu Purana and the Brahmanda Purana affirm that the early Gupta kings ruled over Saketa.

While no archaeological layers from the Gupta era have been unearthed in present-day Ayodhya, a significant number of Gupta coins have been discovered in the area. It is plausible that during this period, the city's settlements were situated in yet-to-be-excavated areas.

The Buddhist sites that suffered destruction during the Khotanese-Kushan invasion seem to have remained abandoned. Fifth-century Chinese traveler Faxian notes the existence of ruins of Buddhist structures in a place called "Sha-chi" during his visit. While some theories propose that "Sha-chi" corresponds to Saketa, this identification is subject to debate. If indeed "Sha-chi" is Saketa, it suggests that by the fifth century, the town lacked a thriving Buddhist community and lacked significant Buddhist structures still in use.

An important development during the Gupta era was the acknowledgment of Saketa as the legendary city of Ayodhya, the capital of the Ikshvaku dynasty. The Karamdanda (Karmdand) inscription of 436 AD, issued during the reign of Kumaragupta I, designates Ayodhya as the capital of the Kosala province. It also documents Commander Prithvisena's offerings to Brahmins from Ayodhya.

Subsequently, the Gupta Empire's capital was relocated from Pataliputra to Ayodhya. Paramartha records that King Vikramaditya transferred the royal court to Ayodhya, a claim supported by Xuanzang, who mentions that this king moved the court to the "country of Shravasti," which corresponds to Kosala.

A local oral tradition of Ayodhya, first documented in writing by Robert Montgomery Martin in 1838, recounts that the city lay abandoned following the demise of Rama's descendant, Brihadbala. It remained deserted until King Vikrama of Ujjain rediscovered it. He cleared the overgrown forests that concealed the ancient ruins, constructed the Ramgar fort, and erected 360 temples, rejuvenating the city's splendor.

Vikramaditya was a title held by various Gupta kings, but the monarch credited with relocating the capital to Ayodhya is identified as Skandagupta. Bakker suggests several reasons for this move, including a flooding of the river Ganges at Pataliputra, the need to counter the Huna advance from the west, and Skandagupta's aspiration to align himself with the legendary status of Rama, associated with the Ikshvaku dynasty and Ayodhya.

According to Paramaratha's Life of Vasubandhu, Vikramaditya was a generous patron of scholars and bestowed 300,000 pieces of gold upon Vasubandhu, who hailed from Saketa. The text refers to Vikramaditya as the king of Ayodhya. This wealth was utilized to construct three monasteries in Ayodhya.

Additionally, Paramartha mentions that the later king Baladitya (identified as Narasimhagupta) and his mother also provided substantial sums of gold to Vasubandhu for the construction of another Buddhist temple in Ayodhya. These structures possibly observed by the seventh-century Chinese traveler Xuanzang, who described a stupa and a monastery in Ayodhya.

Decline as a Political Centre

Ayodhya likely endured hardship when the Hunas, led by Mihirakula, invaded the Gupta Empire in the sixth century. Following the Gupta's decline, it might have been under the rule of the Maukhari dynasty, as evidenced by the discovery of their coins in nearby areas. Despite this, Ayodhya remained relatively unscathed, as observed by Xuanzang, who described it as a thriving town and a significant Buddhist center.

However, Ayodhya had relinquished its status as a prominent political hub to Kanyakubja (Kannauj). During Xuanzang's visit, Ayodhya was a part of Harsha's empire, likely serving as the seat of a vassal or administrative officer. Xuanzang noted that the city had a circumference of about 0.6 km (20 li). Another source from the seventh century, Kāśikāvṛttī, mentioned that Ayodhya was encircled by a moat similar to the one around Pataliputra.

Following the collapse of Harsha's empire, Ayodhya came under the control of local kings and rulers from Kannauj, such as Yashovarman and the Gurjara-Pratiharas. Although there are no surviving texts or inscriptions from the period between 650 and 1050 AD that mention the town directly, it is likely identified with the "city of Harishchandra" referenced in the eighth-century poem Gaudavaho.

Archaeological findings, including images depicting Vishnu, Jain tirthankaras, Ganesha, the seven Matrikas, and a Buddhist stupa, indicate that religious activities persisted in the area during this era. This suggests that despite the political changes, Ayodhya remained a center of religious significance and continued to attract worshippers from various faiths.

In the early medieval period, Ayodhya held religious significance primarily associated with the Gopratara tirtha, now known as Guptar Ghat, where legend has it that Rama and his followers ascended to heaven by entering the waters of Sarayu.

In the 11th century, the Gahadavala dynasty rose to power in the region and promoted Vaishnavism. They constructed numerous Vishnu temples in Ayodhya, five of which survived until the end of Aurangzeb's reign. It is suggested that the Gahadavalas may have built a temple at the supposed birthplace of Rama, as indicated by the Vishnu Hari inscription. Over time, the cult of Rama developed within Vaishnavism, elevating Rama to the status of the foremost avatar of Vishnu. Between the 13th and 18th centuries, Ayodhya's significance as a pilgrimage center continued to grow.

In 1226 AD, Ayodhya became the capital of the province of Awadh (or "Oudh") within the Delhi Sultanate. Muslim historians assert that the area was largely wilderness prior to this. Although pilgrimage was permitted, the imposition of taxes on pilgrims meant that the temples did not receive substantial income.

Mughal and British Period

During the Mughal era, the Babri mosque was erected in Ayodhya. The city served as the capital of the province of Awadh, often pronounced as "Oudh" by the British, a variant believed to stem from the name "Ayodhya."

Following the demise of Aurangzeb in 1707 AD, central Muslim authority waned, leading to virtual independence for Awadh, with Ayodhya as its capital. However, the rulers increasingly relied on local Hindu nobles, resulting in relaxed control over temples and pilgrimage sites.
In the 1850s, a Hindu group assaulted the Babri mosque, claiming it was constructed atop the birthplace of the Hindu deity Rama. To prevent further conflicts, British administrators partitioned the mosque grounds between Hindus and Muslims.

Ayodhya was annexed by British rulers in 1856. The rulers of Awadh were Shia Muslims, and Sunni factions had already objected to the leniency of the previous government. The British quelled Sunni opposition and, in 1857, annexed Oudh (Awadh), subsequently merging it into the United Provinces of Agra and Oudh.

Independent India

In 1984, the Vishva Hindu Parishad party initiated a movement to reclaim the site of the Babri mosque for the construction of a Rama temple. This movement gained momentum, culminating in a right-wing Hindu nationalist rally in 1992, which escalated into a riot and resulted in the demolition of the Babri mosque. Subsequently, a makeshift temple dedicated to Ram Lalla, the infant Rama, was erected at the Ram Janmabhoomi site.

Following government orders, access to the site within a 200-yard radius was restricted, and the entrance gate was sealed. However, Hindu pilgrims began to enter through a side door to offer worship, despite regulations.

In 2003, the Archaeological Survey of India (ASI) conducted excavations at the mosque site to ascertain whether it was built upon the ruins of a temple. The excavation revealed pillar bases suggesting the presence of a temple beneath the mosque. Apart from Hindus, representatives from the Buddhist and Jain communities also claimed that their temples once existed at the excavated site.

On July 5, 2005, five terrorists launched an attack on the site of the makeshift Ramlalla temple in Ayodhya. All five attackers were killed during a confrontation with security forces, and one civilian lost their life in a bomb explosion triggered during their attempt to breach the security cordon.

On September 30, 2010, the Lucknow bench of the Allahabad High Court delivered a verdict stating that one-third of the disputed land should be allocated to the Uttar Pradesh Sunni Central Waqf Board, another one-third to the Nirmohi Akhara, and the remaining one-third to the Hindu party for the shrine of "Ram Lalla" (infant Rama). The court further ruled that the area housing the idols of Ram should be given to Hindus in the final decree, while the rest of the land would be divided equally among the three parties by metes and bounds.

The judgment, supported by evidence provided by the Archaeological Survey of India, confirmed that the Babri Masjid was constructed after demolishing the Hindu temple believed to be the birthplace of Rama, and that the mosque was not built in accordance with Islamic principles.
In the final verdict, the Supreme Court ruled in favor of the Hindus for the construction of the Ram Mandir on the disputed land and directed that an alternative piece of land be provided to the Muslim community for the construction of a mosque.

In a landmark judgment delivered by a 5-judge bench of the Supreme Court of India on November 9, 2019, the disputed land in Ayodhya was entrusted to the government for the establishment of a trust tasked with overseeing the construction of a temple. Additionally, the court directed the government to allocate a plot measuring 2.0 hectares (5 acres) in Ayodhya to the Uttar Pradesh Sunni Central Waqf Board for the construction of a mosque/Masjid.

Interestingly, some South Koreans have associated "Ayuta," mentioned in their ancient Samgungnyusa legend, with Ayodhya. According to this legend, the ancient Korean princess Heo Hwang-ok hailed from Ayuta. In the early 2000s, the local government of Ayodhya and South Korea officially recognized this connection and organized a ceremony to unveil a statue commemorating the princess.

Ram Temple

On August 5, 2020, Prime Minister of India, Narendra Modi, laid the ceremonial foundation stone for a new temple at the site believed to be the birthplace of the god Ram. The construction of the temple marks a significant milestone in Hindu faith and culture.

Additionally, plans are underway to develop a new township named Navya Ayodhya on a 200-hectare (500-acre) site adjacent to the Faizabad-Gorakhpur highway. This township will include luxury hotels and apartment complexes, contributing to the economic and infrastructural development of the region.

The inauguration of the Ram Mandir is scheduled for January 22, 2024, which will be a momentous occasion for millions of devotees worldwide.

Demographics 

According to the 2011 Census of India, Ayodhya had a population of 55,890. Males accounted for 56.7% of the population, while females constituted 43.3%. The city boasted an average literacy rate of 78.1%.

Regarding religious demographics, the majority of the population practiced Hinduism, accounting for 93.23% of the total population. Muslims formed the second-largest religious group, comprising 6.19% of the population.

Geography and Climate

Ayodhya experiences a humid subtropical climate, characteristic of central India. Summers are prolonged, dry, and hot, extending from late March to mid-June, with average daily temperatures hovering around 32°C (90°F). The summer season is succeeded by the monsoon, lasting until October, bringing an annual precipitation of approximately 1,067 mm (42.0 in) and average temperatures around 28°C (82°F).

Winter sets in early November and continues until the end of January, followed by a brief spring in February and early March. Winter temperatures are moderate, averaging around 16°C (61°F), although nights can be cooler.

Places of Interest 

Ayodhya holds profound importance as a pilgrimage destination for Hindus. A verse in the Brahmanda Purana identifies Ayodhya among "the most sacred and foremost cities," alongside Mathura, Haridvara, Kashi, Kanchi, and Avantika. This sentiment is echoed in other Puranas with slight variations. Additionally, according to the Garuda Purana, Ayodhya is recognized as one of the seven holiest places for Hindus in India, with Varanasi holding the highest sanctity.

  • Ram Mandir – The Ram Mandir, also known as the Shri Ram Janmabhoomi Mandir, is a Hindu temple complex currently under construction in Ayodhya. This site holds immense significance for Hindus as it is believed to be the birthplace of Lord Rama, a revered deity in Hinduism. The presiding deity of the temple is Balak Ram, representing the infant form of Rama, and the temple was consecrated on January 22, 2024.
  • Hanuman Garhi Fort – Hanuman Garhi, a formidable four-sided fort adorned with circular bastions at each corner, houses a revered temple dedicated to Lord Hanuman. Positioned at the heart of Ayodhya, it can be accessed via a staircase comprising 76 steps. According to legend, Hanuman resided in a cave within the fort and safeguarded the Janambhoomi, or Ramkot. Within the main temple, there is a statue of Maa Anjani with Bal Hanuman seated on her lap. Devotees believe that visiting this shrine fulfills their wishes.
  • Hanuman Garhi Temple – The Hanuman Garhi Temple, situated within the fort, is one of the most renowned shrines in Ayodhya. It is believed that Lord Hanuman, the devoted disciple of Lord Rama, once dwelled in this sacred abode. The temple complex holds great spiritual significance for devotees, who flock here seeking blessings and fulfillment of their desires.
  • Kanak Bhawan – Kanak Bhawan is another significant temple in Ayodhya, renowned for its association with the divine couple, Lord Rama and Goddess Sita. Legend has it that this temple was gifted to Sita and Rama by Rama's stepmother, Kaikeyi, as a wedding present. Inside, the temple features exquisite statues depicting Sita with her beloved husband, Rama. Devotees visit Kanak Bhawan seeking blessings for marital harmony and prosperity.
  • Ramkot – Ramkot holds significant importance as the primary place of worship in Ayodhya, situated atop elevated ground in the western part of the city. It encompasses the ancient citadel of the same name and is visited by pilgrims year-round. However, it garners special attention during "Ram Navami," the auspicious day commemorating the birth of Lord Rama, celebrated with grandeur in the Hindu month of Chaitra (March-April). Swarg Dwar is believed to be the sacred site where Lord Rama was cremated. Mani Parbat and Sugriv Parbat are ancient earth mounds, with the former distinguished by a stupa constructed by Emperor Ashoka, and the latter housing an ancient monastery. Treta ke Thakur is a temple marking the location of Lord Rama's Ashvamedha Yajnya (Horse Sacrifice). The temple was reconstructed by the Raja of Kulu three centuries ago and further renovated by Ahilyabai Holkar of Indore in 1784, coinciding with the construction of adjacent Ghats. Initially known as Kaleram-ka-Mandir, the temple houses idols made of black sandstone recovered from the Sarayu River. Chhoti Devkali Mandir is dedicated to the goddess Ishani, also known as Durga, who is revered as the Kuldevi (family deity) of Sita.
  • Nageshwarnath Temple – The Nageshwarnath Temple was established by Kush, the son of Lord Rama. According to legend, Kush lost his armlet while bathing in the Sarayu River, which was then retrieved by a Nag-Kanya (serpent princess) who developed affection for him. Being a devotee of Lord Shiva, Kush constructed this temple in her honor. Interestingly, this temple remained the sole surviving structure when Ayodhya was deserted until the time of Vikramaditya. Amidst the ruins and dense forests that engulfed the rest of the city, this temple served as a landmark for Vikramaditya to identify Ayodhya. The festival of Shivratri is celebrated here with grandeur and fervor.

Transportation

Road: Ayodhya is well-connected by road to several major cities and towns, including Lucknow (130 km [81 mi]), Gorakhpur (140 km [87 mi]), Prayagraj (160 km [99 mi]), Varanasi (200 km [120 mi]), and Delhi (636 km [395 mi]).

A direct bus service has been initiated between Ayodhya and Janakpur (the birthplace of Sita) in Nepal as part of the Ramayana circuit.

Rail: The city is served by the broad gauge Northern Railway line, with Ayodhya Junction and Ayodhya Cantt railway stations located on the Pandit Din Dayal Upadhyay Junction and Lucknow main route.

Ramayana Circuit Train: A special train operates from Delhi to the main sites of the Ramayana Circuit.

Flight: The nearest airports are Maharishi Valmiki International Airport in Ayodhyadham, located 5 km (3.1 mi) away; Chaudhary Charan Singh International Airport in Lucknow, located 134 km (83 mi) away; and Prayagraj Airport, located 166 km (103 mi) away.