The ageing King Dasaratha therefore decided to install him as his successor. Preparations were made for a grand and splendid inaugural ceremony. Mother Sarasvati perverted the mind and and speech organ of Manthara, the hump-backed maidservant of Kaikeyi. Kaikeyi was overjoyed to hear that Sri Rama would be crowned yuvraja the following day.
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Yodhya is the future passive participle, meaning "to be fought"; the initial a is the negative prefix; the whole, therefore, means "not to be fought" or, more idiomatically in English, "invincible". Satyopakhyana interprets the word slightly differently, stating that it means "that which cannot be conquered by sins" instead of enemies. The Adi Purana states that Ayodhya is called Saketa "because of its magnificent buildings which had significant banners as their arms".
Bakker , the word may be derived from the roots sa and ketu "with banner" ; the variant name saketu is attested in the Vishnu Purana. Hence it was also referred to as "Kosala". History Gold carving depiction of the legendary Ayodhya at the Ajmer Jain temple The earliest of the Buddhist Pali-language texts and the Jain Prakrit-language texts mention a city called Saketa Sageya or Saeya in Prakrit as an important city of the Kosala mahajanapada.
The Vinaya Pitaka mentions that a big river was located between the two cities, and the Sutta Nipata mentions Saketa as the first halting place on the southward road from Shravasti to Pratishthana. The post-Canonical Jain texts also mention "Aojjha"; for example, the Avassagacurni describes it as the principal city of Kosala, while the Avassaganijjutti names it as the capital of Sagara Chakravartin.
According to another theory, the legendary Ayodhya is a mythical city,  and the name "Ayodhya" came to be used for the Saketa present-day Ayodhya only around the fourth century, when a Gupta emperor probably Skandagupta moved his capital to Saketa, and renamed it to Ayodhya after the legendary city. Coin of ruler Muladeva, of the Deva dynasty minted in Ayodhya, Kosala. Obv: Muladevasa, elephant to left facing symbol. Rev: Wreath, above symbol, below snake.
After the decline of the Maurya empire, Saketa appears to have come under the rule of Pushyamitra Shunga. The 1st century BCE inscription of Dhanadeva suggests that he appointed a governor there.
The historicity of these kings is attested by the discovery of the coins of the Deva dynasty kings, including Dhanadeva, whose inscription describes him as the king of Kosala Kosaladhipati. The east-west route connecting Pataliputra to Taxila , which earlier passed through Saketa and Shravasti, appears to have shifted southwards during this period, now passing through Saketa, Ahichhatra and Kanyakubja. Bakker theorises that the Dattas succeeded the Deva kings in the mid-1st century CE, and their kingdom was annexed to the Kushan Empire by Kanishka.
During this invasion, Vijayakirti took several Buddhist relics from Saketa, and placed them in the stupa of Phru-no. If Kanika is identified as Kanishka, and So-ked as Saketa, it appears that the invasion of Kushans and their allies led to the destruction of the Buddhist sites at Saketa. They may have been members of a local dynasty that was distinct from the Mitra dynasty of Mathura.
These kings are attested only by their coinage: Sangha-mitra, Vijaya-mitra, Satya-mitra, Deva-mitra, and Arya-mitra; coins of Kumuda-sena and Aja-varman have also been discovered.
It is possible that during the Gupta period, the habitations in the city were located in the areas that have not yet been excavated. Paramartha states that king Vikramaditya moved the royal court to Ayodhya; Xuanzang also corroborates this, stating that this king moved the court to the "country of Shravasti", that is, Kosala. The city remain deserted until King Vikrama of Ujjain came searching for it, and re-established it.
He cut down the forests that had covered the ancient ruins, erected the Ramgar fort, and built temples. After the fall of the Guptas, it may have been ruled by the Maukhari dynasty, whose coins have been found in the nearby areas.
It was not devastated, as Xuanzang describes it as a flourshing town and a Buddhist centre. Xuanzang states that the city measured about 0. The town is not mentioned in any surviving texts or inscriptions composed during CE, although it may be identified with the "city of Harishchandra " mentioned in the 8th-century poem Gaudavaho.
Archaeological evidence including images to Vishnu , Jain tirthankaras , Ganesha , the seven Matrikas , and a Buddhist stupa suggests that the religious activity in the area continued during this period. Bakker , the only religious significance of Ayodhya in the first millennium CE was related to the Gopratara tirtha now called Guptar Ghat , where Rama and his followers are said to have ascended to heaven by entering the waters of Sarayu.
Hans Bakker concludes that there might have been a temple at the supposed birth spot of Rama built by the Gahadavalas see Vishnu Hari inscription. In subsequent years, the cult of Rama developed within Vaishnavism, with Rama being regarded as the foremost avatar of Vishnu. Muslim historians state that the area was little more than wilderness prior to this. Pilgrimage was tolerated, but the tax on pilgrims ensured that the temples did not receive much income. The city was the capital of the province of Awadh later Anglicised to "Oudh" , which is also believed to be a variant of the name "Ayodhya.
However, the rulers became increasingly dependent on the local Hindu nobles, and control over the temples and pilgrimage centres was relaxed. The rulers of Awadh were Shia , and the Sunni groups had already protested against the permissive attitude of the former government.
The British intervened and crushed the Sunni resistance.
The Ayodhya Kanda as a Harbinger of an Entire Tradition of Nobleness
We must not forget also, that it was Shatananda who officiated the marriage of Sita Devi and Sri Ramachandra. In this way, everything culminates in auspiciousness. Maharshi Parashurama is akin to a revolutionary. That becomes a revolution. Revolution is the response for injustice that has crossed all limits. It is the uprising of the Sattva feeling in human nature—however, this uprising is mixed with the zeal of Rajas.
Ikshvaku dynasty Dasharatha is king of Ayodhya and father of Rama. Once, Kaikeyi saved Dasaratha in a war and as a reward, she got the privilege from Dasaratha to fulfil two of her wishes at any time of her lifetime. She made use of the opportunity and forced Dasharatha to make their son Bharata crown prince and send Rama into exile for 14 years. Dasharatha dies heartbroken after Rama goes into exile. Rama is the main character of the tale. Portrayed as the seventh avatar of god Vishnu , he is the eldest and favourite son of Dasharatha , the king of Ayodhya and his Chief Queen, Kausalya. He is portrayed as the epitome of virtue.
The ageing King Dasaratha therefore decided to install him as his successor. Preparations were made for a grand and splendid inaugural ceremony. When the gods realised that the coronation was not going to serve their ends for Lord Vishnu had incarnated as Sri Rama in order to put an end to Ravana who was a menace to both humans and gods , they approached Mother Sarasvati to obstruct the installation of Sri Rama. Mother Sarasvati perverted the mind and and speech organ of Manthara, the hump-backed maidservant of Kaikeyi.