Ṛtuparṇa (Rituparna)  was the king of Ayodhyā(Ayodhya). In Mahābhārata (Mahabharata), he was mentioned as the son of Bhaṅgāsura (Bhangasura) or ‘Bhāṅgāsuri (‘Bhangasuri)’. However, in the reading maintained by Haridas Siddhantabagish, Ṛtuparṇa (Rituparna) is called Bhāgasvari (Bhagasvari), that is, the son of Bhagasvara (Bhagasvara). From the reading of Mahābhārata (Mahabharata), it may be difficult to determine the genealogy of Ṛtuparṇa (Rituparna). In Vedic literature, we have the name of one king Bhaṅgāśvina (Bhangasvina), who was a famous king of Ayodhyā (Ayodhya); and his son’s name was also Ṛtuparṇa (Rituparna). In Āpastaṁva Śroutasūtra (Apastamva Sroutasutra), Ṛtuparṇa (Rituparna) and Kayovidhi are mentioned as Bhaṅgāśvina (Bhangasvina). Even in Voudhāyana Śroutasūtra (Voudhayana Sroutasutra), it is clearly indicated that Ṛtuparṇa (Rituparna) was the son of king Bhaṅgāśvina (Bhangasvina). In Mahābhārata (Mahabharata), Karkotaka Nāga (Naga) mentioned Ṛtuparṇa (Rituparna) as belonging to Ikṣvāku (Ikshvaku) lineage. Here, Nala was advised by Karkotaka Nāga (Naga) to take the refuge of Ṛtuparṇa (Rituparna). This information is supported by various Purāṇas (Puranas or mythological texts). There the king Ṛtuparṇa (Rituparna) of the Ikṣvāku (Ikshvaku) clan was known as the son of Ayutāyu (Ayutayu) or Ayutajit, who was the grandson of king Aṁvarīṣa (Amvarisha). Ṛtuparṇa (Rituparna) here was known as the father (in other opinions, he was the grandfather) of king Kalmāṣapāda (Kalmashapada) of the Ikṣvāku (Ikshvaku) lineage. In the Śiva Purāṇa (Siva Purana) and the Brahmapurāṇa (Brahmapurana), Ṛtuparṇa (Rituparna) was known as the father of Anuparṇa (Anuparna) or Ārttaparṇa (Arttaparna). Kalmāṣapāda (Kalmashapada) is described here as the son of this Anuparṇa (Anuparna) or Ārttaparṇa (Arttaparna). Purāṇas (Puranas) clearly indicate that king Ṛtuparṇa (Rituparna) of the Ikṣvāku (Ikshvaku) clan was the friend of the Niṣāda (Nishada) king Nala. As both the Bhaṅgāśvina (Bhangasvina) Ṛtuparṇa (Rituparna) and Ṛtuparṇa (Rituparna) of the Ikṣvāku (Ikshvaku) dynasty were the kings of Ayodhyā (Ayodhya), it can be assumed that in the reading of Mahābhārata (Mahabharata), these two kings became one Ṛtuparṇa (Rituparna).

The king Ṛtuparṇa (Rituparna) knew Akṣahṛdaya (Akshahridaya), all the knowledge related to Akṣa (Aksha). He was efficient in calculation. The Niṣāda (Nishada) king Nala lost everything in the game of chess. Being helpless, he was roaming in the dense forest. Then Karkotaka Naga (Naga) helped Nala to take the disguise and asked him to do Ajñyātavāsa (Ajnyatavasa or an exile where the person hides his own identity) under the refuge of king Ṛtuparṇa (Rituparna). Nala took the name of Vāhūka (Vahuka) and he was appointed as the chief chariot driver of king Ṛtuparṇa (Rituparna). On the other hand, Damayantī (Damayanti) ordered the Brāhmaṇas (Brahmanas) to search for Nala. Parṇāda (Parnada) was one of them. He noticed Nala in the disguise of Vāhūka (Vahuka) in the court of Ṛtuparṇa (Rituparna). Damayantī (Damayanti) was convinced that Vāhūka (Vahuka) was Nala himself. She sent her reliable Brāhmaṇa (Brahmana), Sudeva to the court of Ṛtuparṇa (Rituparna). When Sudeva informed Ṛtuparṇa (Rituparna) that Damayantī (Damayanti) was going to marry for the second time and her Svyaṁvara (Svyamvara, where the woman was given the right to choose her suitable husband) ceremony would be organised just after one day in the state of Vidarbha, king Ṛtuparṇa (Rituparna) expressed his wish to participate in the Svyaṁvara (Svyamvara) ceremony of Damayantī (Damayanti). As Vāhūka (Vahuka) was efficient in the art of horse- riding, he was ordered by Ṛtuparṇa (Rituparna) to take him to the state of Vidarbha. During the journey, Ṛtuparṇa (Rituparna) informed Vāhūka (Vahuka) about his knowledge in calculation. He requested Vāhūka (Vahuka) to teach him the art of horse-riding. In exchange, he would share his knowledge of calculation and Akṣavidyā (Akshavidya) with Vāhūka (Vahuka). Getting this knowledge from Ṛtuparṇa (Rituparna), king Nala, in disguise of Vāhūka (Vahuka), got rid of the influence of Kali.

When Ṛtuparṇa (Rituparna) reached Vidarbha, he was astonished to find that there was no arrangement of the Svyaṁvara (Svyamvara) ceremony. He was embarrassed for coming in Vidarbha without any definite purpose. He made a false excuse to save his image. But it is true that he was quite instrumental in the reunion of Nala and Damayantī (Damayanti).