Tuesday, January 25, 2011

Hinduism doesn’t preach Jihad: Rakesh Sinha

http://www.zeenews.com/zeeexclusive/2008-12-27/493174news.html

A well known columnist, Rakesh Sinha has done a deep study of the RSS and the philosophy of Hinduism apart from following BJP’s rise to power. Besides being a professor of Political Science in Delhi University, he has also authored a book on the RSS founder titled ‘KB Hedgewar – A Biography’. In another of his famous works ‘Shri Guruji- & Indian Muslims’, he describes the thoughts and ideologies of RSS Sarsanghchalak MS Golwalkar. Being such an authority on the saffron ideology, he talks candidly to Zeenews.com‘s Himanshu Shekhar , about
the issues in the limelight especially the new face of terror, called ‘Hindu Terrorism’.

Excerpts:

Himanshu : ‘One man’s terrorist is other man’s freedom fighter’ is a saying. How will you react to the term called ‘Hindu Terrorism’ which has actually put the BJP and RSS in a Catch 22 situation?

Rakesh : Hinduism has a rich history and no one can actually tarnish its image. It is shabby media reporting which has coined terms like Hindu Terrorism. It is a religion propagated by the likes of Ramkrishna Paramhans and Swami Vivekananda. It is my firm belief that there may be some aberrations, but Hinduism has never taught any violence.
BJP has opposed the high handedness of the political system and its ideological pre-disposition in handling the Malegaon case. Sadhvi’s affidavit has exposed the poltical pressure on criminal justice system. However, in the larger interest of democracy and judiciary one has to maintain faith in the judicial system.

Himanshu : Do you think that very usage of terms like ‘HinduTerrorism’ or ‘Islamic Terrorism‘ is hitting the contours of Indian nationalism and secular fabric?

Rakesh : Of course it will have an impact, but in the long run India is strong enough to weather such things. People, who have come out on streets in Mumbai against terrorism, don’t want to see politicians. But surprisingly there has been increased voter turn out in recent elections which indeed is a welcome sign. Results of the recent
elections also indicate that Indian democracy is vibrant enough to tackle any issue- even terrorism and separatism.

Himanshu : That does not answer my question on coinage of Hindu Terrorism and its impact?

Rakesh : Terrorism in Islamic countries is a worldwide phenomenon. I condemn media for using terms like Islamic terrorism. But you need to understand that things like ‘Jihad’ exist in Islam. Quran says that reaching to Allah is only possible if you practice Islam. I understand that people misinterpret it in different ways. Hinduism on the other hand says ‘Ishwar’ is one and there are uncountable numbers of ways that you can connect to him. It becomes the responsibility of the community to send a message that what is wrong is wrong, whosoever
does it. And whatsoever faith they practice. It’s the educated Muslims who have taken to Jihad which is disturbing. Hinduism by and large is free from it mainly because there is no such concept like Jihad and I assure you there never will be.

Himanshu . The basic ideology which instils divisive politics is the philosophy of We and They. Guruji ( MS Golwalkar) was of the view that the Indian Constitution made a grave mistake by treating Hindus (WE) and Muslims (THEY) equally. Where does BJP or RSS stand on this Anti-Semitism now?
Rakesh : Guruji (MS Golwalkar) never used ‘They’ for all Muslims. The very use of the word ‘They’ is there in a book that is titled ‘We or our Nationhood defined.’ We was actually an abridged version of GD Savarkar’s book written in Marathi and Guruji just did a translation. As a matter of fact I would also like to make it clear that ‘They’ was
specifically used in reference to people in Muslim League, who never thought of one India. In Pirpur, Muslim League passed a resolution which charged Mahatma Gandhi of protecting Hindu Fascism, which was
not true.
Himanshu : …Why such hatred against the Mahatma then?
Rakesh : There is no hatred. Mahatma was a man whose secular credentials can never ever be questioned. It was he, who said, ‘…Iswar Allah Tero naam…’but he still had to face such charges from the Muslim League. He could have easily taken steps to save India. But it turned out that he could not. The man whom Gandhiji called Qaid-e-Azam was the chief motivator behind India’s partition. Appeasement was accepted by the Congress then and people like Guruji stood up against it. When people have a problem in calling India a mother, or have problems in singing ‘Vande Matram’, then it is an issue. Appeasement just can’t be accepted.
Himanshu : Today Indian politics is fragmented on basis of regionalism, casteism and communalism. Especially after the Mumbai attack, when there is so much public anger, what should political parties do to win back people’s trust?
Rakesh : The question is do you accept the existence of India. There is a growing intolerance in various sections of societies. I believe it is appeasement which has increased people’s militancy. India has to fight terrorism, naxalism and corruption in a big way. Only a united India can fight it. An India, which parts ways with the pan-Islamic approach, and works on Indianization of Islam. Politics is a reflection of society and it is the society which should work towards change.
Himanshu : Do you think that political-social degeneration has also affected RSS ideology, which has resulted in waning of committed cadres and to add, has BJP lost the tag of the party with a difference?
Rakesh : RSS ideology and organizations are unaffected by political environment. But there is an element of truth that the Bhartiya Janta Party is certainly affected by new rules and behavioral systems of competitive politics, still as a party BJP has shown more resilience than others. But, it also needs to do self introspection.
Himanshu : That means RSS has given up the long standing practice of screen testing people before they could actually get to join BJP. Is RSS losing its hold over the BJP?
Rakesh : It is an issue which media has often talked about. But let me tell one thing again that RSS never interferes with BJP’s inner strategy. Yes it’s a fact that people like Atal Bihari Vajpayee and LK Advani proudly claim to be Swyamsevaks, but there is no law in the BJP which states that only a Swyamsevak can get party membership
Himanshu : BJP’s chief Rajnath Singh gave a clean chit to Sadhvi Pragya and Saraswati Dayanand Pandey, where does RSS stand on the issue?
Rakesh : Infact Rajnath Singh has opposed the politics behind Malegaon case. His opposition was vindicated by bail granted to Sadhvi and Dayanad Pandey. Pragya was an activist of ABVP but she later began her own mission in a different manner. In Hindutva movement RSS had hegemonic position but there are small streams some of which radically disagree with RSS. It is a misnomer to consider ‘Hindutva’ movement as monolithic and it is wrong to blame RSS for activities of any ‘Hindutva’ activist.
Himanshu : How does the RSS see itself in today’s era where moderation and inclusive politics are the key words? Is modern day RSS shifting its ideology and taking a more realistic approach?
Rakesh : It has expanded its base. RSS talks of one nation and talks of Hindu rights but if someone hates to hear the word Hindu, then there is a problem. What can you say to people who object to calling India as ‘Mother India?’ How will you explain the fact that 100 acres of land given to a Hindu shrine board had to be taken back? If RSS
talks of all this, they are termed as playing divisive politics. Though there is no denying the fact that Indian politics is by and large inclusive and RSS has a responsibility towards generation next, which has more pragmatic things to worry about e.g. jobs, security and freedom.
Himanshu : RSS and BJP have for long talked of ‘Cultural Nationalism‘ and alleged Congress of being pseudo-secular. But in a country with over 150 million of Muslims, what have they done to earn their trust?
Rakesh : This is one area where a lot of work needs to be done. We are not against Muslims, but we are for ‘One India’ and that is what should be showcased. But yes, there is an urge among current leadership in the RSS to be more proactive and send the right signals.
Himanshu : Atal Bihari Vajpayee was BJP’s most neutral face. Now that he has distanced himself from active politics, do you think LK Advani can gain that support, in case BJP falls short of a majority?
Rakesh : Well, long time back a US journalist asked Pandit Nehru: ‘Who after Nehru?’ And the reply was, “India is a vast and fertile land.” Whenever such situation arises, people come and take responsibilities.
There are people who can easily step in the role but it won’t be good to name and single out people.
Himanshu : Thank you for sharing your thoughts with us.
Rakesh: Welcome



Wednesday, January 19, 2011

The Ayodhya Issue: A Summary of the History of the Ram Temple

 Hindus have always known that the site on which Babur built his infamous structure which has been erroneously regarded as a mosque was the site where Shree Raama, Vishnu Incarnate, took birth in human form. The fact that this building did not have minarets, or a water-pool for mandatory ritual pre-prayer ablutions, is evidence that this building was not a mosque. It was built as a monument to celebrate the subjugation of the people of Hindusthan by the incoming invaders. This structure, just like the Qutab Minar in Delhi , was established as a monument to pronounce publicly ‘Quvat-ul- Islam’ – the might of Islam.

 Hindus fought and sacrificed their lives to prevent the demolition of the holy temple at Ayodhya by Babur, and on many occasions since then have attempted to regain that site back to rebuild the temple that had been there.

 During the 20th Century, particularly around the time of Partition and thereafter, the demand for this site to be restored to Hindus was thwarted by politicians, impelled by their need to ‘not upset’ the Muslim community. The myth was created and perpetuated that Hindus were bent upon ‘subjugating Muslims’ and wanting to ‘destroy their mosques’. The reality is far from it. Hindus have always supported the concept of freedom of religious belief and expression. There are well over a million mosques in India , with many more regularly being added to that number with the passage of time. Hindus have not sought to damage or destroy these mosques, despite the fact that over the centuries numerous Hindu temples and holy shrines were destroyed by the Muslim rulers. Of these, they hold three sites as amongst the holiest – Ayodhya, the birthplace of Shree Raama, Mathura , the birthplace of Shree Krishna, and Kashi Vishwanath in Varanasi . They have made it clear that these three sites must be restored to the Hindus devotees.

 The judicial process for the restoration of the Ayodhya site has been dragging on in the courts for decades, the court’s judgement being delayed for one reason or another, year in and year out. The brief account given in the attached document illustrates that.

 One of the latest developments was the directive given to the Archaeological Survey of India (ASI) by the Indian Government and the Supreme Court to undertake excavations at the disputed site to find out whether there is any evidence in support of the existence of a temple at the disputed site. The report from the ASI is also attached as a PDF file, and speaks for itself.

What should have been a straightforward case has been made into a complex issue, with political dimensions attached to it. A verdict is now expected to be given this month. Hindus earnestly hope and pray that the courts, not succumbing to political pressure, and taking account of facts, will pronounce their judgement that does justice to the sentiments and aspirations of the Hindu community.

 ****************

The Archaeological Survey of India Report

        The Archaeological Survey of India (ASI) excavated the mosque site at the direction of the Allahabad Bench of the Uttar Pradesh high court in 2003. The archaeologists reported evidence of a large 10th century structure similar to a Hindu temple having pre-existed the Babri Masjid. A team of 131 labourers including 29 Muslims - who were later on included on the objections of the Muslim side- was engaged in the excavations. In June 11, 2003 the ASI issued an interim report that only listed the findings of the period between May 22 and June 6, 2003. In August 2003 the ASI handed a 574-page report to the Lucknow Bench of the Allahabad High Court.

        The ASI, who examined the site, issued a report of the findings of the period between May 22 and June 6, 2003. This report stated:

“Among the structures listed in the report are several brick walls ‘in east-west orientation’, several ‘in north-south orientation’, ‘decorated coloured floor’, several ‘pillar bases’, and a ‘1.64-metre high decorated black stone pillar (broken) with vaksha figurines on four corners’ as well as "Arabic inscription of holy verses on stone" Earlier reports by the ASI, based on earlier findings, also mention among other things a staircase and two black basalt columns ‘bearing fine decorative carvings with two crosslegged figures in bas-relief on a bloomed lotus with a peacock whose feathers are raised upwards’.

        The excavations give ample traces that there was a mammoth pre-existing structure beneath the three-domed Babri structure. Ancient perimeters from East to West and North to South have been found beneath the Babri fabrication. The bricks used in these perimeters predate the time of Babur. Beautiful stone pieces bearing carved Hindu ornamentations like lotus, Kaustubh jewel, alligator facade, etc., have been used in these walls. These decorated architectural pieces have been anchored with precision at varied places in the walls. A tiny portion of a stone slab is sticking out at a place below 20 feet in one of the pits. The rest of the slab lies covered in the wall. The projecting portion bears a five-letter Dev Nagari inscription that turns out to be a Hindu name. The items found below 20 feet should be at least 1,500 years old. According to archaeologists about a foot of loam layer gathers on topsoil every hundred years. Primary clay was not found even up to a depth of 30 feet. It provides the clue to the existence of some structure or the other at that place during the last 2,500 years.

        More than 30 pillar bases have been found at equal spans. The pillar-bases are in two rows and the rows are parallel. The pillar-base rows are in North-South direction. A wall is superimposed upon another wall. At least three layers of the floor are visible. An octagonal holy fireplace (Yagna Kund) has been found. These facts prove the enormity of the pre-existing structure. Surkhii has been used as a construction material in our country since over 2000 years and in the constructions at the Janma Bhumi Surkhii has been extensively used. Molded bricks of round and other shapes and sizes were neither in vogue during the middle ages nor are in use today. It was in vogue only 2,000 years ago. Many ornate pieces of touchstone (Kasauti stone) pillars have been found in the excavation. Terracotta idols of divine fugurines, serpent, elephant, horse-rider, saints, etc., have been found. Even to this day terracotta idols are used in worship during Diwali celebrations and then put by temple sanctums for invoking divine blessings. The Gupta and the Kushan period bricks have been found. Brick walls of the Gahadwal period (12th Century CE) have been found in excavations.

        Nothing has been found to prove the existence of residential habitation there. The excavation gives out the picture of a vast compound housing a sole distinguished and greatly celebrated structure used for divine purposes and not that of a colony or Mohalla consisting of small houses. That was an uncommon and highly celebrated place and not a place of habitation for the common people. Hindu pilgrims have always been visiting that place for thousands of years. Even today there are temples around that place and the items found in the excavations point to the existence of a holy structure of North Indian architectural style at that place.

Radar search

        In the January 2003, Canadian geophysicist Claude Robillard performed a search with a ground-penetrating radar. The survey concluded the following: "There is some structure under the mosque. The structures were ranging from 0.5 to 5.5 meters in depth that could be associated with ancient and contemporaneous structures such as pillars, foundation walls, slab flooring, extending over a large portion of the site".

        Claude Robillard, the chief geophysicist stated the following: "There are some anomalies found underneath the site relating to some archaeological features. You might associate them (the anomalies) with pillars, or floors, or concrete floors, wall foundation or something. These anomalies could be associated with archaeological features but until we dig, I can't say for sure what the construction is under the mosque."

        The final ASI report of August 25, 2003 stated that there was evidence of a large Hindu temple having pre‐existed the Babri mosque. 

        Midway into the excavations the courts ordered the removal of the head of the ASI excavations for not following the excavation norms.  



Summary of the Report submitted by the ASI on Ayodhya excavations



Excavation at the disputed site of Rama Janmabhumi â" Babri Masjid was carried out by the Archaeological Survey of India from 12 March 2003 to 7 August 2003. During this period, as per the directions of the Hon'ble High Court, Lucnow. 82 tenches were excavated to verify the anomalics mentioned in the report of the Ground Penetrating Radar Survey which was conducted at the site prior to taking up the excavations. A total number of 82 trenches along with some of their baulks were checked for anomalies and anomaly alignments. The anomalies were confirmed in the trenches in the form of pillar bases, structures, floors and foundation though no such remains were noticed in some of them at the stipulated depths and spots. Besides the 82 trenches a few more making a total of 90 finally were also excavated keeping in view the objective fixed by the Hon'ble High Court to confirm the structure.

The results of the excavation are summarized as hereunder.

The Northern Block Polished Ware (NBPW) using people were the first to occupy the disputed site at Ayodhya. During the first millennium B.C. although no stuructural activities were encountered in the limited area probed, the material culture is represented by terracotta figurines of female deities showing archaic features, beads of terracotta and glass, wheels and fragments of votive tanks etc. The ceramic industry has the collection of NBPW the main diagnostic trait of the period besides the grey, black slipped and red wares. A round signet with legend in Asokan Brahmi is another important find of the level. On the basis of material equipment and 14 C dates, this period may be assigned to circa 1003 B.C. to 300 B.C.

The Sunga horizen (second-first century B.C.) comes next in the order of the cultural occupation at the site. The typical terracotta mother goddess human and animal figurines, beads hairpin, engraver etc. represent the cultural matrix of this level. The pottery collection includes black slipped, red and grey wares etc. The stone and brick structure found from this level mark the beginning of the structural activity at the site.

The Kushan period (first to third century A.D.) followed the Sunga occupation. Terracotta human and animal figurines, fragments of votive tanks, beads antimony rod, hair pin, bangle fragments and ceramic industry comprising red ware represent the typical Kushan occupation at the site. Another important feature of this period is the creation of large sized structures as witnessed by the massive structure running into twenty-two courses.

The advent of Guptas (fourth to sixth century A.D.) did not bring any qualitative change in building activity although the period is known for its Classical artistic elements. However, this aspect is represented by the typical terracotta figurines and a copper coin with the legend Sri Chandra (Gupta) and illustrative potsherds.

During the Post-Gupta-Rajput period (seventh to tenth century A.D.), too the site has witnessed structural activity mainly constructed of burnt bricks. However, among the exposed structures, there stands a circular brick shrine which speaks of its functional utility for the first time. To recapitulate quickly, exteriorly on plan. It is circular whereas internally squarish with an entrance from the east. Though the structure is damaged the northern wall still retains a provision for pranala, i.e. waterchute which is a distinct feature of contemporary temples already known from the Ganga-Yamuma plain.

Subsequently, during the early medieval period (eleventh to twelfth century A.D.) a huge structure, nearly 50 m. in north-south orientation was constructed which seems to have been short lived as only four of the fifty pillar bases exposed during the excavation belong to this level with a brick crush floor. On the remains of the above structure was constructed, a massive structure with at least three structural phases and three successive Peers attached with it. The architectural members of the earlier short lived massive structure with stencil cut foliage pattern and other decorative motifs were reused in the construction of the monumental structure having a huge pillared hall (or two halls) which is different from residential structures, providing sufficient evidence of a construction of public usage which remained under existence for a long time during the period VII (Medieval-Sultanate level to twelfth to sixteenth century A.D.) It was over the top of this construction during the early sixteenth century, the disputed structure was constructed directly resting over it. There is sufficient proof of existence of a massive and monumental structure having a minimum dimension of 50x30 m. in north-south and east-west directions respectively for below the disputed structure. In course of present excavations nearly 50 pillar bases with brickbat foundation, below calcrete blocks topped by sandstone blocks were found. The pillar bases exposed during the present excavation in northern and southern areas also give an idea of the length of the massive wall of the earlier construction with which they are associated and which might have been originally around 60 m (of which the 50 m length is available at present). The center of the central chamber of the disputed structure falls just over the central point of the length of the massive wall of the preceding period which could not be excavated due to presence of Ram Lala at the spot in the make-shift structure. This area is roughly 15x15 m on the raised platform. Towards east of this central point a circular depression with projection on the west cut into the large sized brick pavement, signify the place where some important object was placed. Terracotta lamps from the various trenches and found in a group in the levels of Periods VII in trench G2 are associated with the structural phase.

In the last phase of the period VII glazed ware sherds make their appearance and continue in the succeeding levels of the next periods where they are accompanied by glazed this which were probably used in the original construction of the disputed structure. Similarly is the case of celadon and porcelain sherds recovered in a very less quantity they come from the secondary context. Animal bones have been recovered from various levels of different periods, but skeletal remains noticed at the trenches in northern and southern areas belong to the Period IX as the grave pits have been found out into the deposition coeval with the late disputed structures and are sealed by the top deposit.

It is worthwhile to observe that the various structures exposed right from the Sunga to Gupta period do not speak either about their nature or functional utility as no evidence has come to approbate them. Another noteworthy feature is that it was only during and after Period IV Gupta level) onwards upto Period IX (late and post Mughal level) that the regular habitational deposits disappear in the concerned levels and the structural phases are associated with either structural debris or filling material taken out from the adjoining area to level the ground for construction purpose. As a result of which much of the earlier material in the form of pottery, terracottas and other objects of preceding periods, particularly of Period I (NBPW level) and Period III (Kushan level) are found in the deposits of later periods mixed along with their contemporary material. The area below the disputed site thus, remained a place for public use for a long time till the Period VIII (Mughal level) when the disputed structure was built which was confined to a limited area and population settled around it as evidenced by the increase in contemporary archaeological material including pottery. The same is further attested by the conspicuous absence of habitational structures such as house-complexes, soakage pits, soakage jars, ring wells, drains, wells, hearths, kilns or furnaces etc. from Period IV (Gupta level) onwards and in particular from Period VI (Early Medieval Rajput level) and Period VII (Medieval-Sultanate level).

The site has also proved to be significant for taking back its antiquarian remains for the first time to the middle of the thirteenth century B.C. (1250±130 B.C.) on the analogy of the C14 dates. The lowest deposit above the natural soil represents the NBPW period and therefore the earliest remains may belong to the thirteenth century B.C. which is confirmed by two more consistant C14 dates from the NBPW (Period I), viz. 910±100 B.C. and 880±100 B.C.) These dates are from trench G7. Four more dates from the upper deposit though showing presence of NBPW and associated pottery are determined by Radio-Carbon dating as 780±80 B.C., 710±90 B.C., 530±70 B.C. and 320±80 B.C. In the light of the above dates in association with the Northern Black Polished Ware (NBPW) which is generally accepted to be between circa 600 B.C. to 300 B.C. it can be pushed back to circa 1000 B.C. and even if a solitary date, three centuries earlier is not associated with NBPW, the human activity at the site dates back to circa thirteenth century B.C. on the basis of the scientific dating method providing the only archaeological evidence of such an early date of the occupation of the site.

The Hon'ble High Court in order to get sufficient archaeological evidence on the issue involved whether there was any temple/structure which was demolished and mosque was constructed on the disputed site as stated on page 1 and further on p. 5 of their order dated 5 march 2003 and given directions to the Archaeological Survey of India to excavate at the disputed site where GPR Survey has suggested evidence of anomalies which could be structure, pillars, foundation walls, slab flooring etc. which could be confirmed by excavation. Now viewing in totality and taking into account the archaeological evidence of a massive structure jut below the disputed structure and evidence of continuity in structural phases from the tenth century onwards up to the construction of the disputed structure along with the yield of stone and decorated bricks as well as mutilated sculpture of divine coupe and carved architectural members including foliage patterns, amalaka, kapolapali doorjamb with semi-circular pilaster, broken octagonal shaft of black schist pillar, lotus motif, circular shrine having pranala (waterchute) in the north, fifty pillar bases association of the huge structure, are indicative of remains which are distinctive features found associated with the temples of north India.

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 Some Web Sites on More Information About Ayodhya
http://ayodhya2000.tripod.com  -- N. S. Rajarama's web site all about Ayodhya and the ancient temple of Lord Rama. You may also try: http://members.tripod.com/ayodhya2000/table_of_contents.htm
http://www.ayodhya.com -- another site on the sacred city of Lord Rama, Ayodhya.
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The Archeological Survey of India's Report on Ayodhya



        In what could be a turning point in the Ayodhya dispute, the Archaeological Survey of India has reported to the high court that its excavations found distinctive features of a 10th century temple beneath the Babri Mosque site. The Sunni Central Waqf Board, however, termed the report as 'vague and self-contradictory'.
        The 574-page ASI report consisting of written opinions and maps and drawings was opened before the full Lucknow bench of the Allahabad high court on Monday morning.
        The report said there was archaeological evidence of a massive structure just below the disputed structure and evidence of continuity in structural activities from the 10th century onwards up to the construction of the disputed structure (Babri Mosque).
        Among the excavation yields it mentioned were stone and decorated bricks, mutilated sculpture of divine couple, carved architectural members including foliage patterns, amalaka, kapotapali, doorjamb with semi-circular shrine pilaster, broken octagonal shaft of black schist pillar, lotus motif, circular shrine having pranjala (watershute) in the north and 50 pillar bases in association with a huge structure.
        The archaeological evidence and other discoveries from the site were indicative of remains that are distinctive features found associated with the temples of north India, the ASI report said.
        The ASI report said there is sufficient proof of existence of a massive and monumental structure having a minimum dimension of 50x30 metres in north-south and east-west directions respectively just below the disputed structure.
        In course of present excavations nearly 50 pillar bases with brickbat foundation below calcrete blocks topped by sandstone blocks were found, the report said.
        It said the pillar bases exposed during the present excavation in the northern and southern areas also give an idea of the length of the massive wall of earlier construction with which they are associated and which might have been originally around 60 metres.
        The centre of the main chamber of the disputed structure falls just over the central point of the length of the massive wall of the preceding period which could not be excavated due to presence of Ram Lala at the spot in the make-shift structure, the ASI report said.
        In a significant observation the report said towards east of this central point, a circular depression with projection on the west, cut into the large sized brick pavement, signifying the place where some important object was placed.
        The ASI report, however, said various structures exposed right from the Sunga to Gupta period do not speak either about their nature or functional utility as no evidence has come to approbate them. The report said during and after the Gupta period up to late and post-Mughal period the regular habitational deposits disappear in the concerned levels and the structural phases are associated with either structural debris or filling material taken out from the adjoining area to level the ground for construction purpose.
        As a result of this much of the earlier material in the form of pottery, terracottas and other objects of preceding periods, particularly of Kushan period, are found in the deposits of later periods mixed along with contemporary material, it said.
        The area below the disputed site thus remained a place for public use for a long time till the Mughal period when the disputed structure was built which was confined to a limited area and the population settled around it as evidenced by the increase in contemporary archaeological material including pottery, the ASI said in its report.
        It went on to state that this observation was further attested by the conspicuous absence of habitational structures such as house-complexes, soakage pits, soakage jars, ring wells, drains, wells, hearths, kilns or furnaces.
        The report said the human activity at the site dates back to 13th century BC on the basis of the scientific dating method providing the only archaeological evidence of such an early date of the occupation of the site.
        The ASI report said the northern black polished ware using people were the first to occupy the disputed site at Ayodhya in the first millennium BC although no structural activities were encountered in the limited area probed. A round signet with legend in Asokan Brahmi is another important find of this level, it said.
        The report said the Sunga period (second-first century BC) comes next in order of the cultural occupation at the site followed by the Kushan period.
        The report said during the early medieval period (11-12th century AD) a huge structure of nearly 50 metres north-south orientation was constructed which seems to have been short lived as only four of the 50 pillar bases exposed during the excavation belonged to this level with a brick crush floor. On the remains of the above structure was constructed a massive structure with at least three structural phases and three successive floors attached with it, it said.
        The architectural members of the earlier short-lived massive structure with stencil-cut foliage pattern and other decorative motifs were reused in the construction of the monumental structure which has a huge pillared hall different from residential structures providing sufficient evidence of construction of public usages which remained under existence for a long time during the period, the report said.
        The report concluded that it was over the top of this construction during the early 16th century that the disputed structure was constructed directly resting over it.
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Archeological Society of India Says Temple Existed at Ramjanmabhoomi Site



        LUCKNOW, INDIA, August 25, 2003: The Archaeological Survey of India (ASI) said a temple-like "massive structure" existed beneath the disputed site in Ayodhya in its 574-page report. The ASI report, submitted on August 22, was opened by the three-member Full Bench, comprising Justice SR Alam, Justice Khem Karan and Justice Bhanwar Singh on Monday. The bench has given six-week time to contesting parties for filing their objections on the sensational revelations made by the ASI in its two-volume report. "Viewing in totality and taking into account the archaeological evidence of a massive structure just below the disputed structure and evidence of continuity in structural phases from the tenth century onwards up to the construction of the disputed structure along with yield of stone and decorated bricks as well mutilated sculpture of divine couple...., fifty pillar bases in association of the huge structure, are indicative of remains which are distinctive features found associated with the temples of north India," concluded the ASI in its report. The ASI team, led by Hari Manjhi and B R Mani, had excavated the disputed site for nearly five months between March 12 and August 7 2003 on the March 5 order of the High Court. In its report on the famous excavations, the ASI has dwelt at length the period from circa 1000 BCE to 300 BCE and from Sunga (first century BCE) to Kushan, Gupta, Post-Gupta up to Medieval Sultanate level (12-16 century CE). The ASI report mentions a huge structure (11-12th century) on which a massive structure, having a huge pillared hall (or two halls), with at least three structural phases and three successive floors attached with it was constructed later on. "There is sufficient proof of existence of a massive and monumental structure having a minimum of 50 x 30 meter in north-south and east-west directions respectively just below the disputed structure," states the report. 

        To prove its point, the report says that during the course of digging, nearly 50 pillar bases with brickbat foundation, below calcrete blocks topped by sandstones were found. It also suggests that the center of the central chamber of the disputed structure falls just over the central point of the length of the massive wall of the preceding period which could not be excavated due to presence of Ram Lala at the spot in the makeshift structure. Significantly, the ASI report did not give any weightage to the glazed wares, graves and skeletons of animals and human beings found during the excavations. Rather it suggests that the glazed tiles were used in the construction of original disputed structure. Similarly, the celadon and porcelain shards and animal bones, skeletons recovered from trenches in northern and southern areas belong to late and post-Mughal period, it adds. In drafting its report, the ASI has also given importance to the carbon dating to ascertain the period of soil and artefacts found during digging. About the habitation around the disputed ground, the ASI report observed that "below the disputed site remained a place for public use for a long time till the Mughal period when the disputed structure was built which was confined to a limited area and population settled around it as evidenced by the increase in contemporary archaeological material, including pottery."
        However, and as to be expected, the ASI report has come as a rude shock to the Sunni Central Wakf Board and other Muslim organizations. "It is baseless, misinterpreted, based on wrong facts and drafted under intense political pressure," reacted Jafrayab Jilani, counsel for SCWB while announcing that they will challenge the report.
http://timesofindia.indiatimes.com/cms.dll/html/uncomp/articleshow?msid=145797

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Archaeological Excavations at Sri Rama Janma Bhumi




New Delhi, June 16, 2003. A few days ago a news item allegedly supplied by the Archaeological Survey of India was planted in the newspapers that no evidence of a pre-existing structure under the disputed Rama Janma Bhumi-Babri Masjid was found. The said news item was definitely deceptive, groundless, misrepresented and calculated to dupe the country. The misrepresented item was based on an unfinished progress report of the ASI. Three-fourths of the report have been concealed. The item was cooked up on the basis of the excavation report of a spot that was about 50 feet away from the western wall of the Rama Janma Bhumi structure. As such the inferences of the news item based on the report of this pit is reckless. In spite of this, even these pits gave away two-thousand year old molded bricks and ornate stone pieces of different shapes and sizes. The news item dishonored these facts.

The excavations so far give ample traces that there was a mammoth pre-existing structure beneath the three-domed Babri structure. Ancient perimeters from East to West and North to South have been found beneath the Babri fabrication. The bricks used in these perimeters predate the time of Babur. Beautiful stone pieces bearing carved Hindu ornamentations like lotus, Kaustubh jewel, alligator facade, etc., have been used in these walls. These decorated architectural pieces have been anchored with precision at varied places in the walls. A tiny portion of a stone slab is sticking out at a place below 20 feet in one of the pits. The rest of the slab lies covered in the wall. The projecting portion bears a five-letter Dev Nagari inscription that turns out to be a Hindu name. The items found below 20 feet should be at least 1,500 years old. According to archaeologists about a foot of loam layer gathers on topsoil every hundred years. Primary clay was not found even up to a depth of 30 feet. It provides the clue to the existence of some structure or the other at that place during the last 2,500 years.

More than 30 pillar bases have been found at equal spans. The pillar-bases are in two rows and the rows are parallel. The pillar-base rows are in North-South direction. A wall is superimposed upon another wall. At least three layers of the floor are visible. An octagonal holy fireplace (Yagna Kund) has been found. These facts prove the enormity of the pre-existing structure. Surkhii has been used as a construction material in our country since over 2000 years and in the constructions at the Janma Bhumi Surkhii has been extensively used. Molded bricks of round and other shapes and sizes were neither in vogue during the middle ages nor are in use today. It was in vogue only 2,000 years ago. Many ornate pieces of touchstone (Kasauti stone) pillars have been found in the excavation. Terracotta idols of divine fugurines, serpent, elephant, horse-rider, saints, etc., have been found. Even to this day terracotta idols are used in worship during Diwali celebrations and then put by temple sanctums for invoking divine blessings. The Gupta and the Kushan period bricks have been found. Brick walls of the Gahadwal period (12th Century CE) have been found in excavations.

Nothing has been found to prove the existence of residential habitation there. The excavation gives out the picture of a vast compound housing a sole distinguished and greatly celebrated structure used for divine purposes and not that of a colony or Mohalla consisting of small houses. That was an uncommon and highly celebrated place and not a place of habitation for the common people. Hindu pilgrims have always been visiting that place for thousands of years. Even today there are temples around that place and the items found in the excavations point to the existence of a holy structure of North Indian architectural style at that place.

So the excavation was to find the answer to the question as to whether Babur superimposed the domed structure on a preexisting structure after demolishing it or built it on virgin ground. The answer to this question has been found from the excavations.

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Tuesday, January 18, 2011

WHAT WE NEED TO KNOW ABOUT AYODHYA


By N.S. Rajaram

 
There already exists a good deal of literary and archaeological evidence relating to the existence of temples at the disputed site.

The Allahabad Bench of the Uttar Pradesh High Court has directed the Archaeological Survey of India to excavate in the disputed site at Ayodhya to determine whether the Babri Masjid was built after demolishing a temple that was already. This is a welcome development, for we will soon have a scientific investigation of the claims and counterclaims in full public view and under official direction. It is important to note however that there have been previous investigations, both literary and archaeological, that pretty much establish the pre-existence and destruction of temples at the site where the Babri Masjid was built by Mir Baki on Babar's orders. This was drowned in all the noise generated in the emotionally charged climate following the destruction of the disputed structure on December 6, 1992. I will present some of this material from sources that are well known to experts, but not the public.


Literary Evidence
 
There are basically two kinds of literary sources--written records and inscriptions. Both these are available at Ram Janmabhumi at Ayodhya. One major inscription is that of Mir Baki himself, apparently placed on the Masjid wall when it was built in the 16th century. Another was discovered following the demolition on December 6, 1992. I'll look at it later. There are numerous literary records by Hindu, Muslim and British authors. When we survey even a small part of this vast literature, we find that until recently, until some politicians created the so-called 'controversy', no author--Hindu, Muslim, European or British official--questioned that a temple existed on the spot, which had been destroyed to erect the mosque. We may begin with a couple of references from European writers from published sources that are widely available.

A. Fuhrer in his The Monumental Antiquities and Inscriptions in the North-Western Provinces and Oudh, Archaeological Survey of India Report, 1891, pp 296-297 records: "Mir Khan built a masjid in A.H. 930 during the reign of Babar, which still bears his name. This old temple must have been a fine one, for many of its columns have been utilized by the Musalmans in the construction of Babar's Masjid." H.R. Neville in the Barabanki District Gazetteer, Lucknow, 1905, pp 168-169, writes that the Janmasthan temple "was destroyed by Babar and replaced by a mosque." Neville, in his Fyzabad District Gazetteer, Lucknow, 1905, pp 172-177 further tells us; "The Janmasthan was in Ramkot and marked the birthplace of Rama. In 1528 A.D. Babar came to Ayodhya and halted here for a week. He destroyed the ancient temple and on its site built a mosque, still known as Babar's mosque. The materials of the old structure [i.e., the temple] were largely employed, and many of the columns were in good preservation."

One could cite many more in similar vein, but these examples should suffice for recent European records. When we reach back in time, what we find particularly interesting are the accounts attributed to Guru Nanak. He was a contemporary of Babar, and an eyewitness to his vandalism. Nanak condemned him in the strongest terms. The historian Harsh Narain in his book The Ayodhya Temple Mosque Dispute: Focus on Muslim Sources, writes: "Guru Nanak, according to Bhai Man Singh's Pothi Janam Sakhi, said to have been composed in 1787 Anno Vikrami/1730 A.D., visited Ayodhya and said to his Muslim disciple Mardana: 'Mardania! eh Ajudhia nagari Sri Ramachandraji ki hai. So, chal, iska darsan kari'e. Translation: 'Mardana! this Ayodhya city belongs to Sri Ramachandra Ji. So let us have its darsana.'"

This indicates that Nanak visited Ayodhya shortly before the destruction of the Rama temple by Babar. Another work by Baba Sukhbasi Ram gives a similar account, again suggesting that Nanak visited Ayodyha before the temple was destroyed by his contemporary, the Mughal invader Babar. Muslim sources also give a similar account. In 1855, Amir Ali Amethawi led a Jihad for the recapture of Hanuman Garhi, situated a few hundred yards from the Babri Masjid, which at that time was in the possession of Hindus. This Jihad took place during the reign of Nawab Wajid Ali Shah of Oudh. It ended in failure. A Muslim writer, one Mirza Jan, was a participant in that Jihad. His book Hadiqah-i-Shuhada was published in 1856, i.e. the year following the failed Jihad. Miza Jan tells us:
"'wherever they found magnificent temples of the Hindus ever since the establishment of Sayyid Salar Mas'ud Ghazi's rule, the Muslim rulers in India built mosques, monasteries, and inns, appointed mu'azzins, teachers and store-stewards, spread Islam vigorously, and vanquished the Kafirs. Likewise they cleared up Faizabad and Avadh, too from the filth of reprobation (infidelity), because it was a great centre of worship and capital of Rama's father. Where there stood a great temple (of Ramajanmasthan), there they built a big mosque, ... Hence what a lofty mosque was built there by king Babar in 923 A.H. (1528 A.D.), under the patronage of Musa Ashiqqan!" Even more impressive is a Persian text known as Sahifah-i-Chihal Nasa'ih Bahadurshahi written in 1707 by a granddaughter of the Moghul emperor Aurangazeb, and noted by Mirza Jan in his Urdu work Hadiqah-i Shuhada just cited. Mirza Jan quotes several lines from her work which tell us:

"...keeping the triumph of Islam in view, devout Muslim rulers should keep all idolaters in subjection to Islam, brook no laxity in realization of Jizyah, grant no exceptions to Hindu Rajahs from dancing attendance on 'Id days and waiting on foot outside mosques till end of prayer ... and 'keep in constant use for Friday and congregational prayer the mosques built up after demolishing the temples of the idolatrous Hindus situated at Mathura, Banaras and Avadhà."

Other Muslim authors than Mirza Jan also cite the work, which appears to have been widely available in the 18th and 19th centuries. Then there is the evidence of the three inscriptions at the site of the mosque itself, at least two of which mention its construction by Mir Baqi (or Mir Khan) on the orders of Babar. Babar's Memoir mentions Mir Baqi as his governor of Ayodhya. Some parts of the inscription were damaged during a riot in 1934, but later pieced together with minor loss. In any event, it was well known long before that, recorded for instance in Mrs. Beveridge's translation of Babur-Nama published in 1926. 
Discoveries at the site I: The Temple City of Ayodhya
 
While this evidence is strong, the archaeological evidence is still stronger. This is what Dr. S.P. Gupta (former director of the Allahabad Museum), has to say about recent excavations at Ayodhya: "At Ayodhya, Professor Lal [B.B. Lal. Former Director General of ASI] took as many as 14 trenches at different places to ascertain the antiquity of the site. It was then found that the history of the township was at least three thousand years old, if not more... When seen in the light of 20 black stone pillars, 16 of which were found re-used and standing in position as corner stones of piers for the disputed domed structure of the 'mosque', Prof. Lal felt that the pillar bases may have belonged to a Hindu temple built on archaeological levels formed prior to 13th century AD..."

On further archaeological and other evidence, Lal concluded that the pillar bases must have belonged to a Hindu temple that stood between 12th and the 16th centuries. What this means is that Lal had found evidence for possibly two temples, one that existed before the 13th century, and another between the 13th and the 16th centuries. This corresponds very well indeed with history and tradition. We know that this area was ravaged by Muslim invaders following Muhammad of Ghor's defeat of Prithviraj Chauhan in the second battle of Tarain in 1192 AD. This was apparently rebuilt and remained in use until destroyed again in the 16th century by Babar.

The Hari-Vishnu Inscription
 
The demolition on December 6, 1992 changed the picture dramatically, providing inscriptional support to the traditional accounts--both Hindu and Muslim. The most important of these is the Hari-Vishnu inscription. It is written in 12th century AD Devanagari script and belongs therefore to the period before the onslaught of the Ghorids (1192 AD and later). It was later examined by Ajay Mitra Shastri, Chairman of the Epigraphical Society of India who gave the following summary.

"The inscription is composed in high-flown Sanskrit verse, except for a very small portion in prose, and is engraved in chaste and classical Nagari script of the eleventh-twelfth century AD. It was evidently put up on the wall of the temple, the construction of which is recorded in the text inscribed on it... Line 15 of this inscription, for example, clearly tells us that a beautiful temple of Vishnu-Hari, built with heaps of stones ... , and beautified with a golden spire ... unparalleled by any other temple built by earlier kings ... This wonderful temple ... was built in the temple-city of Ayodhya situated in Saketamandala. ... Line 19 describes god Vishnu as destroying king Bali ... and the ten headed personage (Dashanana, i.e., Ravana)." The inscription confirms what archaeologists Lal and Gupta had earlier found about the existence of a temple complex. I have given a copy of the Hari-Vishnu inscription. New archaeological finds ordered by the court are likely to yield more such riches but unlikely to change the historical picture.

Note added after publication
 
The reaction of 'secularist' scholars aired from their favorite platform of SAHMAT is intriguing to say the least. First they say that no excavation should be carried out because that would open a can of worms leading to disputes at other sites also. This is not very different from the objection raised by Pope Innocent against Galileo's discoveries. Not so long ago, the same worthies were telling us that no temple was destroyed by Babar when the mosque was built. If they were telling the truth, why should they fear excavation?
_________

Dr. N.S. Rajaram is a mathematician, linguist and historian. He has written several books
on India including Profiles in Deception: Ayodhya and the Dead Sea Scrolls.

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Saturday, January 15, 2011

Archeological Evidence of Sri Ram and His Birthplace -- A Page from History, by Dr. B. B. Lal


   WHEN the Britishers left India in 1947, there was an yawning gap in our knowledge of ancient Indian history. We had at one end of the scale the Harappan Civilisation which, in its mature stage, ranged in date from circa 2600 to 2000 BCE, and on the other the period of Sodasa Mahajanapadas (Sixteen Big States) beginning around the sixth century BCE.
        Excerpts from the book Rama: His Historicity, Mandir and Setu, Evidence of Literature, Archaeology and other Sciences by Dr BB Lal; Rs. 190 (PB), Aryan Books International, Pooja Apartments, 4-B, Ansari Road, Darya Ganj, New Delhi. Archaeologically, very little was known about the intermediary period and thus it was loosely termed as the ‘Dark Age’, although there was nothing ‘dark’ about it. It was indeed a great challenge for Indian archaeologists. (pp-15)
        ..The readers will kindly forgive me for this seemingly unwanted and long introduction. But I thought it was necessary to let the readers know how, encouraged by the results (though by no means immense) of my excavation at Hastinapur (that established the historicity of the Mahabharata), I embarked upon my next project, namely ‘Archaeology of the Ramayana Sites’. Though conceived while in the Survey (ASI), I could not undertake it since as the Director General almost all my time was taken up by administrative and other allied matters. It was only after my voluntary retirement from the Survey (ASI) in 1972 that I could plan to take up this project, to begin with at the Jiwaji University, Gwalior, and later with full attention at the Indian Institute of Advanced Study at Shimla. The Survey (ASI) helped me in the field work which ran from 1977 to 1986, by deputing staff of its Excavations Branch, which for most of the time was headed by Shri KN Dikshit. (pp-19)
        "Was there a temple in the Janmabhoomi area at Ayodhya preceding the construction of the Babri Masjid?" (pp-54)
        As mentioned earlier (pp-20), excavations were carried out in the Janmbhoomi area at Ayodhya as part of the project ‘Archaeology of the Ramayana Sites’. Of the trenches laid out in this area, one was immediately to the South of and almost parallel to the boundary wall of the Babri Masjid, the intermediary space being hardly four metres. (pp-50)
        ..Attached to the piers of the Babri Masjid there were twelve stone pillars which carried not only typical Hindu motifs and mouldings but also figures of Hindu deities (Figs. 2.3). It was self evident that these pillars were not an integral part of the Masjid but were foreign to it. Since, as already stated, the pillar-bases were penetrating into the Masjid complex, a question naturally arose whether these bases had anything to do with the above mentioned pillars affixed to the piers of the Masjid. (pp-55)
      ...However, since these pillar-bases raised a question about their relationship with the pillars affixed to the piers of the Masjid, which evidently had originally belonged to a Hindu temple, these did draw public attention. The first reaction that came up from a certain category of historians (Eminent Historians) was to deny the very existence of these pillar-bases. Their approach was simple: If there were no pillar-bases, the question of their relationship with the pillars affixed to the piers of the Babri Masjid became automatically redundant. These historians took recourse to publishing all sorts of unsavoury comments in the newspapers. However, when they were told that the pillar-bases were not someone’s fancy but their photographs (along with the negatives), taken at the time of the excavation, did exist in the photo-archives of the Excavations Branch of the ASI, they gave up their first exercise in denial, of which more would be said later. (pp-55)
        ...Curiously, events take their own course. On December 6, 1992, the Masjid was demolished by the karsevaks who had assembled in large number at the site. The demolition, though regrettable, brought to light a great deal of archaeological material from within the thick walls of the Masjid. From the published reports it is gathered that there were more than 200 specimens which included many sculptured panels and architectural components which must have constituted parts of the demolished temple. Besides, there were three inscriptions, of which two are illustrated here. (pp-61)
        Of the above mentioned three inscriptions, the largest one is engraved on a stone-slab measuring 1.10 x .56 meters, and consists of twenty lines. It has since been published by Professor Ajaya Mitra Shastri of Nagpur University in the Puruttatva No. 23 (1992-93), pp-35. (Professor Shastri, who unfortunately is no more, was a distinguished historian and a specialist in Epigraphy and Numismatics). The relevant part of the paper reads as follows: ‘The inscription is composed in high-flown Sanskrit verse, except for a small portion in prose, and is engraved in chaste and classical Nagari script of the eleventh-twelfth century AD. It has yet to be fully deciphered, but the portions which have been fully deciphered and read are of great historical significance for our purpose here. It was evidently put up on the wall of the temple, the construction of which is recorded in the text inscribed on it. Line 15 of this inscription, for example, clearly tells us that a beautiful temple of Vishnu-Hari, built with heaps of stones and beautified with a golden spire unparalleled by any other temple built by the earlier kings was constructed. This wonderful temple was built in the temple-city of Ayodhya situated in the Saketamandala showing that Ayodhya and Saketa were closely connected, Saketa being the district of which Ayodhya was a part. Line 19 describes God Vishnu as destroying King Bali (apparently in Vamana manifestation) and the ten headed personage (i.e. Ravana). (pp-63-64)
        The inscription makes it abundantly clear that there did exist at the site a temple datable to circa 11th-12th century CE (AD). The sculptures and inscribed slab that came out from within the walls of the Masjid belonged to this very temple. (pp-64)
        It has been contented by certain historians (Eminent Historians) that these images, architectural parts and the inscribed slab were brought by the karsevaks from somewhere else and surreptitiously palced there at the time of the demolition of the Masjid. This contention is absolutely baseless.
        On the other hand, a reputed journal India Today, published in its issue dated December 31, 1992, a photograph, which shows the karsevaks carrying on their shoulders a huge stone-sculpted with a long frieze, after having picked it up from the debris. (pp-64)
        The above mentioned historians have also alleged that the inscription has been forged. This is behaving like the Village School Master of Oliver Goldsmith, who, ‘though vanquished would argue still’. So many eminent epigraphists of the country have examined the inscribed slab and not even one of them is of the view that the inscription is forged. (Note: Emphasis as appearing in the book) Anyway, to allay misgivings, I append here a note from the highest authority on epigraphical matters in the country, namely the Director of Epigraphy, ASI, Dr KV Ramesh (Appendix II). In it he first gives a summary of the inscription, then an actual reading of the text and finally an English translation thereof. While many scholars may like to go through the Note, it maybe straightaway here that according to it this temple was built by Meghasuta who obtained the lordship of Saketamandala (i.e. Ayodhya) through the grace of the senior Lord of the earth viz Govinda Chandra, of the Gahadavala dynasty who ruled over a vast empire, from 1114 to 1155 CE. (pp-66)
        In this entire context, it also needs to be added that there exist hundreds of examples, all over the country, of the destruction of temples and incorporation of their material in the mosques during the medieval times. For example, right in Delhi there is the Quwwatu’l-Islam Mosque (‘Might of Islam’) near the Qutb Minar, which incorporated parts of a large number of temples that had been wantonly destroyed by Qutub-ud-din Aibak. A figure shows, standing within the mosque complex, a colonnade which was constructed by using sculpted pillars of the demolished 27 Hindu and Jain temples. This was a matter of glory for the conqueror as has been recorded by himself in an inscription still existing on inner lintel of the eastern entrance of the mosque. Its English translation, by Maulvi Zafar Hasan, is as follows: "The fort was conquered and this Jami Masjid was built in (the months of) the year 587 (1191-92 AD) by the Amir, the great and glorious commander of the army, (named) Qutub-ud-daulat-wa-d-din, the Amir-ul-umara Aibak Sultani, may God strengthen his helpers. The material of 27 temples, on (the erection of) each of which 2,000,000 Deliwals had been spent, were used in (the construction of) this mosque. May God the great and glorious have mercy on him who should pray for the faith of the founder of the good (building) (pp-66).
        To sum up, the evidence presented in the foregoing paragraphs in respect of the existence of a Hindu temple in the Janma Bhumi area at Ayodhya preceding the construction of the Babri Masjid is so eloquent that no further comments are necessary. Unfortunately, the basic problem with a certain category of historians and archaeologists-and others of the same ilk-is that seeing they see not or knowingly they ignore. Anyway, in spite of them the truth has revealed itself. (pp-68)
        (A world renowned archaeologist the writer was the Director General of the ASI. His excavations cover a very wide range. At Kalibangan, Rajasthan, he unearthed a prosperous city of the Harappan Civilisation. The excavations at Hastinapur have established that there was a kernel of truth in the Mahabharata, even though the epic is full of interpolations. The excavations at Ayodhya have shown that the Ramayana too has a basis in history. In 1961 he conducted excavations in Egypt too. The President of India honoured him with Padma Bhushan.)

In support
        AUTHENTICATING Prof Lal is this statement of Shri KK Muhammad, Deputy Superintendent Archaeologist (Madras Circle) as appeared in the English daily, Indian Express on December 15, 1990: "I can reiterate this (ie. the existence of the Hindu Temple before it was displaced by the Babri Masjid) with greater authority - for I was the only Muslim who had participated in the Ayodhya excavations in 1976-77 under Prof. Lal as a trainee. I have visited the excavation near the Babri site and seen the excavated pillar bases. The JNU historians have highlighted ONLY ONE
        PART OF OUR FINDINGS WHILE SUPPRESSING THE OTHER." Muhammad went to add: "Ayodhya is as holy to the Hindus as Mecca is to the Muslims; Muslims should respect the sentiments of their Hindu brethren and voluntarily hand over the structure for constructing the Ram Temple."

Wednesday, January 12, 2011

Reasons to love Narendra Modi

By Sanjay


Narendra Modi has been successful in giving clean, effective and progressive governance over the last five years. In Modi's reign, Gujarat stands fourth among the states that contribute most to the national GDP.

WHATEVER be the respective political orientations, I like the men who are men: those who stand by whatever they believe in and take on the world, if needed.
My earliest memory of Narendra Modi is as the BJP spokesperson. What I liked most about him was his precise, distinct, direct, and disciplined use of words and his honest belief in whatever he said.
It was around 10 years back that he got his share of whatever happened in Gujarat. But he never complained in frustration. You need real fortitude and determination to be a Narendra Modi! And this is the reason that when he says “Actually, I have not spent a single minute on my image and that can also be a reason. I am busy with my work. I am committed to Gujarat. I am dedicated to Gujarat. I never talk about my image. I never spent a single minute for my image and therefore confusions may be there” in his recent interview with an English journalist, no one can question his dedication.                   
No doubt, there was the ghost 2002 riots, where he was accused of  letting Gujarat burn and let innocent people (sorry I can’t discriminate between Muslims and Hindus) get killed. But one can’t ignore the fact that today Gujarat is flourishing. It stands fourth among the states that contribute most to the national GDP (about Rs1.03 trillion).
It is one of the most attractive destinations for foreign investment in India and it is on Kerala’s path of providing education to everybody in the state. If one says that it is all due to the resilient people of Gujarat who are making all this possible, then one can’t blame him for any mishap in the state.
Rajeev Gandhi foundation has declared Gujarat to be the best-administered state in India. India Today, on the two separate occasions, declared that he is the most efficient Chief Minister. These things became possible only because he is successful in giving clean, effective and progressive governance over last five years. Outside Gujarat everyone may like to hate Modi but whoever visits Gujarat once, can’t stop praising its road, infrastructure etc.                           
I believe that in a democratic and dynamic country, masses have the last word and masses always override media and other speculations. The truth will finally dawn on the people. It’s the people of Gujarat who will decide the fate of the  Narendra Modi.
Courtesy : http://www.merinews.com/article/reasons-to-love-narendra-modi/127250.shtml


Monday, January 10, 2011

Is Secularism Dead!? - (An Andhra Pradesh CaseSheet )




Brahma Sri Samavedam Shanmukha Sharma
            (- Editor Rushipeetam )
 The message was loud and clear, “To realize our dream of making every house – a Christian home in the state, we have to vote for a particular party”. Thus spoke Pamphlets, during last elections in Andhra Pradesh. They were silently distributed at many places to certain communities. 
 Developing into a Christian State:

 Four and half years past, their vision had come true. Today, Andhra Pradesh is a developing state, yes, certainly developing into a Christian State. It is good, if Christians prosper, but it is atrocious, if the so called development is at the cost of demoting Hindus-by decoying them through power traps and other means; demeaning Hindu sentiments and making every effort to, “Convert” them by augmenting the communal numbers of “their”  so called  community alone. Can you call this as, “Development”?
  Why do our intellectuals and countrymen become blind to this blatant and brazen “crossing” of the State – throwing aside its secular vigor? Is this not the height of fanatical arrogance?

 Came Christmas 2007 !, Whole world had sliced down  its Christmas budget because of economic slowdown , yet in Andhra Pradesh , huge advertisements appeared on behalf the government-detailing  millions and millions of funds ,being spent for the betterment, progress and prosperity of Christian community alone. It is an unabashed campaign stuffed with haughtiness and conceit. The surpluses showered therein shall certainly make the Santa Claus awestruck. Please do not forget views of François Gautier, (the renowned columnist – Indian express), how in this country important positions of important institutions are being “Christened” with their people.
 Are they not building cemetery to the secularism in this country, by their shameless acts? Or is it our fault that we are not realizing that we are being ruled by communal forces? Have we become impotent and indifferent to their open declarations? Or are we tolerating and accumulating all Insults? What is happening? 
 In the name and disguise of “minority protection”, their dreams are being realized by working for the welfare of “their” people through “their” government. Is this situation acceptable to democracy, if it becomes for “their” people and by “their” people, when all people voted for them to come to power.  
 Christianized governance is making a demonic dance in the entire state of Andhra Pradesh, insulting Hindu sentiments and values.
 Rulers’ Hypocrisy and Their Evangelic Relatives:

 By making political visits to the Hindu Temples and thus troubling the thousands of ardent Hindu devotees during their visits and simultaneously grabbing every opportunity to adore their shining bald heads with Muslim caps – these imposters and hypocrites   are making a mockery of secularism, when their cajolers and cronies including intellectuals waste no time in singing welcome songs to them and are offering a grand red carpet reception with ritualistic pompousness. 
 During December 2007, even the gleeful posters of a preacher – “ruler’s” most near and dear relative, aided by political funds and support, adored every nook and corner of the State, calling a clarion Christian call. Hindu name with a brother prefix, wishing a Christmas greeting, aiming for conversion, a face that had even wiped away the Jesus Christ photograph in these posters and banners became ubiquitous in their presence, through out the state displaying the rulers’ superciliousness and their disdain for secular values. 
 In some cities, the radius of its spread is up to ten kilometers; on every electric pole and on every tree, the message was displayed blatantly  as “Jesus the only savior” (without Jesus Christ’s Photo). What does this mean? What should be tolerance level for other religious faiths of state for this kind of propaganda?
 Why, are we not reacting ?, Why  are we  not protesting, to this crystal clear message from the rulers of Andhra Pradesh, that it is their “CE”- Christian era and others are just subjects and have to fall in line with them.
 Majority Community’s Funds being diverted for Christian Subsidies : 

 It is Majority community’s exchequer that is being used to dole out subsidies to the Christian minority and allocate funds to build churches. Millions and millions of rupees are being spent from government treasury and even bonanzas and packages are being promised for this so called “Nobel – Gobel cause”, by tempting and ensnaring gullible people into conversion trap. The politics of religious number game is multiplying at the speed of light in Andhra Pradesh. 
 The Government subsidies to this particular religious community are something like adding fuel to the burning fire. Earlier missionaries spent only foreign funds for conversion. Today the government fund at their disposal is making their task easier.   
 Why people are not realizing that offering special incentives to a single religious community alone by the government tantamount to religious fundamentalism?. Is it ruler’s dad’s property to give out doles like this?
 Government of Andhra Pradesh is spending millions   of rupees and is sending Christians to visit Jerusalem. Have we vanquished Poverty to offer such communal sops? The government advertisements project it as a bold initiative being taken in the country for the first time.  God save us, which country in the world can really take this drastically daring step?  What moral right this government has to call it self as a secular government, if it is communalizing the state in the name of minority pampering. 
 In spite of having a Hindu name and caste suffix, the rulers continue to practice Christian Faith and Doctrines, none to question them. Shall the Jesus Christ, the personification of truth, pardon them?  Our leaders like Swami Vivekananda, Mahatma Gandhi and Dr. Ambedkar had univocally condemned the religious conversions and had foretold that they are dangerous to nation’s peace and progress.
 According to certain biblical texts, Jesus Christ had even warned his disciples not to go towards east and not to resort to religious conversions.  Though it is evident that is a clear ploy of westerners to rule India through religion, yet the majority community of this land are becoming mute spectators and stooges in their gambit. 
 If the government pronounces that, it is their solemn duty to safeguard Christian’s property, what else can be said about this brazen utterance?  Is it not the secular government’s duty to protect every Indian’s property, not just the Christian properties? Then what intentions prompt the government to make such appalling statements?
 Jerusalem Trip Bonanzas:  

  Is any government worth its name in any foreign country, is offering to its minority community, the tax payers’ money, to visit their holy land situated in other countries?   Why then does the government encourage this communal tourism to foreign countries?  Are the churches in this country are becoming less holy and attractive? What message goes to the Christian converts living in this country? Is it not silently telling them that their religious roots do lie not in this country but in the foreign lands?  
 Hindu religious places are situated in this country and it implies that this country belongs to Hindus. This remains to be the eternal truth, in spite of painting the land with many pseudo secular colours.  
  
 Does this government offer any sops to Hindu pilgrimages? Which government in this country is offering subsidies to Hindus for their pilgrimage to “Manasasarovar”, situated in China?  Leave aside these subsidies and grants, during Hindu festivals, the state owned Transport Corporation hikes the bus ticket charges to holy places situated in the state of Andhra Pradesh-special buses with special fares and poor Hindus pay them all. 
 This kind of discrimination by the government only confirms their hidden agenda to frustrate the majority community mindset and to lure them to claim minority status for sops. 
 Not a single political party in the state raises its voice against this injustice being meted out to the majority community.  Vote bank politics make the opposition to offer more promises to the minorities and seek the vote shamelessly. 
  Where is Secularism Today ?

 So it is crystal clear that majority community is at the receiving end of deprivation and discrimination. The more the parties try to lure minorities, all the more the majority community of this so called secular country is being denied of its basic rights. 
 Everyone in this country has equal rights and should live harmoniously with others. But our opposition is towards the policy of political parties which try to divide the majority and offer sops to minority for sake of holding the power.

 We respect Jesus Christ and the holy Bible. Hindus are culturally tuned in their minds to accept Bible as a sacred text of Dharma Sastra.  Living harmoniously with other religions is the very nature of Hindus. But this goodness is being viewed as its weakness and is being exploited for converting the whole Hindu community into Christianity. How long do these treacherous game plans have to   be tolerated by the Hindus?  Even the iota of the Humanistic principles cannot advocate this kind of exploitation for achieving numerical supremacy.

  India is the land of Hindus for Eternity. The invaders of this country had established their respective religions by forcefully converting the people of this country by luring them with money and position and threatening them with sword. Yet the majority community had accepted the converted minority and is living peacefully with them, unlike many other countries. We all had become Indian citizens. We all had accepted secularism   and secular values.

 We cannot change our parents. Nobody wants to change his mother and father. Similarly about the religion one is born into.  It is our righteousness rather ethical responsibility to adhere to the religious path in which we are born in.

 In the countries like America and England, people of all religions are living together. There, we don’t find government offering special sops to minorities. Here at India, politicians create a fear complex about the safety of minorities only to plunder the votes of minorities. It is high time, that all the citizens representing all religious communities of this country should come forward and teach a befitting lesson to these power grabbers who divide the country on the communal lines in name of secularism. But, will that happen in this country? Poor citizens are getting trapped into sops being offered by the politicians and are not in a position to resist them and are in fact “parasite-ing” on   them.

 What is the Future of  Tomorrow’s Hindu Minority  ? 

 If the situation continues like this where shall Hindus migrate? How long should they tolerate and compromise?  Hindu Temples were destroyed in the past, yet they tolerated every drastic act.  Their mothers, sisters and wives were raped before their very eyes, yet they kept quiet. Their kith and kin’s heads were hacked and chopped, yet they uttered not a word. Their religion was suppressed in everyway, yet they endured. Hindus were not free citizens at that time, when these acrostics were heaped on them.

 Today, being the citizens of Sovereign, Socialist, Secular and Democratic Republic, are we to accept and sit stoic to the same kind of treatment being meted by today’s rulers?  Do our thick skinned bodies and our karmic mindsets, which blame everything on destiny and Kaliyuga’s pollution, make us live an enslaved life again?

 Your future is at stake,. The day is not far away, when Hindus of this country become a minority. On that day, no separate ministries shall be carved out for minority welfare; no vote bank political sops and promises to make you grow; no special subsides; no  special protection for your temples;   every moment of your life shall become full  with fear and threat from other religious bigots.

 If you keep quiet today, your tomorrow is a big hell. If you tolerate these selfish politicians today, tomorrow our children shall be left with bleak and dreadful future.

 Today’s Convert  is Tomorrow’s Enemy:

 In a village, the organizers of a Rama Temple lamented that “In the past, when we organize a procession of Lord’s Idols for Sri Rama Navami Celebrations, every house and every street used to participate in the festival. Today, we don’t see the same people turning up in the same streets. If we volunteer ourselves to their houses and inform them to come and receive the Prasad, they indifferently reply to us that they got converted and cannot take the Prasad.” 

 Yesterday’s devotees are today’s enemies. How to tackle this kind of situation? What should we do now? What can we do, expect cursing, crying and howling?

 Christian festivals are celebrated  in month of December all over the world.  But in India, they happen with every throw of a cap- no timing and no logic. Very evangelistic preacher invents a new timing and a Christian festival is celebrated. These festivals are fabricated to be on par with Hindu festivals, be it Sankranti, Sivarathri or Navaratri. The invented Christian festivals happen at the proximity of famous Hindu temples in name of “Krupa Festival”, “Daya Festival”, ” Health Festivals “and grand conversions happen.

 Now these programs have taken a new avatar, imitating horror serials like “Mystry after death”, “Death takes you to grave or hell”.

 Conversions or religious propagation, what exactly is happening and what is the truth? There is a sea of difference between preaching religion and baiting conversions. All these days, the knife of conversion was smeared with words of honey like Love, Peace and Service. But today,   we hear aggressive slogans like “yahovah shall fight”; “we want, economic, social and political rights”, being uttered by Christian fronts.

 Hindus!, Arise!,Awake! :

 How can one religion enjoy special status and special rights in a secular country? How far is it  legal and ethical if one religion resolves that it should rule and subdue others in a democracy?

 “This is Hindu country and Hindus alone should rule”. Have we ever heard such kind of words uttered in India?  Don’t we deserve a ruler who is above communal mindset? When shall we have a polity that gives equal status to every religious community without pampering minorities?

 Whether, Christians or Muslims, they had enjoyed their hay days, during foreign rule in the past. They were never subjected to sorrow in their past.   Why then, they require special status on the basis of religion today? Is idiocy and ignorance overpowering Hindus that they deter from answering the hypocritical zealots? Do they fear the terror mongers and their bosses in neighboring countries?

 Religion is a matter of faith, it is a not a political ideology. Why is support required from the government to make a person follow his faith sincerely? Why then governments declare sops and subsidies based on the religion? What does it means if Government proclaims, that “Government supports all Christians in the state in every way”. Can the gesture of the government be interpreted as the open support to religious conversion that is happening at alarming levels for the past four years?

 Recently, an opposition leader in the state was exhorting people to revolt against the rulers, as the government was grabbing the lands of poor and was distributing them to the most favored industrialists. Can Hindus take clue from it and revolt, applying the same logic to themselves?

 Hindus!, Arise!,Awake!, No foreign country in world comes to your rescue, when matters go worse and your human rights become  denied. Yet, even to a small discomfort to minorities in this country, the whole world becomes hyped with words of injustice being done to the minorities and human rights violation.

 These are the heart burns expressed with concern, yet there can be certain political minds which give saffron coloring to the above words. This voice remains independent of political sides and tunes. This expression has nothing to do with any Political Parties and Parivars.  As a true inheritor of this country’s Hindu heritage and legacy ,every letter of the every word , had evolved and shaped from the depths of the Heart, which is eternally soaked in Hindu dharma.
                                                        ***OM*****