# Ayodhyapura

Ayodhyapura or Ayojjhapura (Thai: อโยชฌปุระ RTGS: Ayotchapura or อโยชฌนคร Ayotchanakhon) was an ancient settlement in central Thailand. It existed before the 14th century and is mentioned in the Ratanabimbavamsa [th] or The Chronicle of the Emerald Buddha written in Pali by Brahmarājaprajña in the 15th century$^{:51}$$^{:411–412}$ and in another Pali chronicle Jinakalamali. Modern scholars suggest Ayodhyapura was potentially Si Thep, the early center of the Dvaravati civilization, which flourished from the 6th to 11th century. In contrast, some say it was the city in present-day North Thailand, but its exact location is unknown.
Ayodhyapura potentially began to decline in the mid-10th century as the Khmer inscription dating to 946 mentioned the Angkorian king Rajendravarman II won over Rāmaññadesa (country of the Mon) and Champa. He later assigned his lineage, Vap Upendra, as the governor of Rāmaññadesa in 949.$^{:3546}$ Earlier, the Ratanabimbavamsa [th] mentions a battle between Ayodhyapura led by Adītaraj and Yaśodharapura over the Emerald Buddha in the late 9th or early 10th centuries.$^{:51}$ However, the conflict between these two polities may exist long before, as Woodward stated Jayavarman II, who established Kambujadesa and relocated the capital northward to Yaśodharapura in the mid 9th century,$^{:87}$ probably formed an ally with the city-states in the Mun-Chi river basin, including Wen Dan, to counter Si Thep's strength in the Pa Sak River basin in the west.$^{:93}$
Ayodhyapura was left abandoned around the 13th century. Many Thai scholars believe that climatic change and epidemics contributed to Ayodhyapura's downfall. The inhabitants subsequently sought refuge in Lavo's Lavapura (Luó hú) and Ayodhya (Xiān), both of which later merged into the Ayutthaya Kingdom (Xiānluó hú; 暹羅斛) in the 14th century.
During the Sukhothai and Ayutthaya periods, Jinakalamali also referred to Ayutthaya as Ayojjhapura.$^{:97,102–103}$ Meanwhile, Burmese sometimes called Ayutthaya Dvaravati.

## Location and interpretation

The text given in the Ratanabimbavamsa [th], which is a mix of fact and fables with some variations to the story, states the Emerald Buddha which was brought from Pataliputra (today's Patna, India) to Inthapatnakhon (อินทปัตย์นคร, Yaśodharapura) in present-Cambodia through Lankadvipa (Sri Lanka). It was then brought to "Ayodhyapura" before to Wachiraprakarnpura (Kamphaeng Phet), Chiang Rai and Lampang. Ayodhyapura as described in the text was ruled by the great king "Adītaraj" (อาทิตยราช) and was said to be located on the north of Lavo's Lavapura.$^{:411–412}$
   ครั้งนั้น เมื่อมีพระผู้มีบารเจ้าองค์หนึ่ง ทรงพระนามว่า อาทิตราช ทรงพระปรีชาเฉลียวฉลาด อันบวรดังสุรัมมพิมารในสถานเทวโลก พระองค์ทรงอายุโยคเพื่อยุทธนาการ ได้ยกพลโยธาหารเสด็จไปถึงมหาบุรนคร จึงได้พระสัมพุทธพิมพ์อันบวรนั้น แล้วจึงจัดการบูชาเชิญพระสัมพุทธพิมพ์นั้นไว้ในอโยชฌนครอันเป็นรัมยสถาน
   At that time, the meritorious king named Adītaraj, who was as marvelous as the heavenly gods, ordered to wage war and led an army to attack the great city of Mahapura (Inthapatnakhon) and obtained that excellent Buddha image (Emerald Buddha) to install in the great city of Ayodhyapura.
The Jinakalamali also mentions Ayodhyapura as a big city Mahā-nagara located in Rāmaññadesa. Its king who was the greatest of all kings created 5 Buddha images from the precious black stones; one was installed in Ayodhyapura, one given to Lavapura, one to Thuwunnabumi, and the other two are enshrined in the far Rāmaññadesa.
   ...ได้ยินว่า ยังมีหินดำก้อนหนึ่ง ทางด้านฝั่งตะวันตกแม่น้ำ ไม่ไกล อโยชฌปุระ... ...Heard that there is still a black stone on the western bank of the river, not far from Ayodhyapura...
   ...ต่อจากนั้นมา มีพระราชาธิราชองค์หนึ่ง ในรัมมนะประเทศ เป็นใหญ่แก่เจ้าประเทศทั้งหลาย... ....After that, there was a king in Rāmañña country who was the greatest of all the kings...
   ...ครั้นทรงดำริอย่างนี้แล้ว จึงตรัสสั่งให้ประชุมช่างปฏิมากรรมทั้งหลาย แล้วโปรดให้ช่างทำหินก้อนนั้นให้เป็นพระพุทธรูปจำนวน 5 องค์ ครั้นทำเสร็จแล้ว องค์หนึ่งประดิษฐานอยู่ในมหานคร องค์หนึ่งอยู่ในลวปุระ องค์หนึ่งอยู่ในเมืองสุธรรม อีก 2 องค์ประดิษฐานอยู่ในรัมมนะประเทศโพ้น...
   ...When he had thus thought, he ordered the sculptors to gather together and had them make five Buddha images from that stone. When they were finished, one was installed in the great city (Mahā-nagara), one in Lavapura, one in the city of Sudhamma, and two were installed in the distant countries of Rammana...
As per the location given in the text, Thai scholar Pensupa Sukkata speculated that Ayodhyapura is potentially the present-Si Thep. Haripuñjaya Study scholar, Akrin Phongphanthacha, agrees with the mentioned theory and additionally asserts that:
   ...It is possible that Sri Thep city is an old Ayutthaya Sri Dvaravati, with Lavapura (Lavo) as a secondary city or southern fortress. Si Thep City is situated at the headwaters of the Pa Sak River. It is a place abundant in natural resources. It is believed that mineral and forest goods were transported from the Pa Sak River to Lavapura. Until the 6th to 9th centuries, demand for Si Thep forest products may have diminished or there could have been an outbreak in Si Thep, leaving the city abandoned during the period when Khmer influence began to take hold. As a result, the center of Dvaravati's prosperity shifted to the lower basin. When Ayutthaya Kingdom gradually built itself up and became stronger, separating from Lavo, some of the population was old Lavo, mixed with old Ayutthaya (which used to be in Sri Thep), and probably brought the name ‘Ayutthaya Sri Dvaravati’ or ‘Dvaravati Sri Ayutthaya’ back to use with the new city-state again for good fortune...”