Ayodhya Revisited
Page 1
Ayodhya Revisited
Kishore Kunal
This book is dedicated
to
Austrian Jesuit Priest
Father Joseph Tieffenthaler
who was the first person
to mention and write comprehensively
on the disputed shrine of Ayodhya
in his magnum opus ‘Descriptio Indiae’
written in Latin in c. 1770 A.D.
and
English merchant William Finch (1610 A.D.)
Dutch geographer Joannes De Laet (1631 A.D.)
British traveller Thomas Herbert (1634 A.D.)
French scholar C. Mentelle (1801 A.D.)
whose compact writings are
eloquent testimony to
many momentous events
of the holy city.
JUSTICE G.B. PATNAIK
Former Chief Justice of India
Foreword
Shri Kishore Kunal, a former IPS Officer and Vice Chancellor of a Sanskrit University, gave me a manuscript of Ayodhya Revisited consisting of around 600 pages with a request to write Foreword. Even though I am not a historian, yet the subject is so very interesting and the approach of the writer is so very innovative that I have taken considerable time in going through the manuscript.
Ayodhya has been a centre of controversy for a considerable period and the controversy aggravated after the demolition of Babri Mosque. Ayodhya is known not only as a place of pilgrimage, but also as a seat of India’s culture. Historians, intellectuals and travellers have visited this place and given scholarly accounts of contemporary history, but Kunal has approached the subject from a different perspective. He has tried to draw his conclusion on objective and independent interpretation of materials and documents. He has tried to throw light on many aspects essentially on the basis of Sanskrit text.
In the very preface of the manuscript he has indicated the method of interpretation he has followed. The method adopted by him for Sanskrit sources prescribes replacing of words appearing in the text in their natural sequence to drive the correct meaning. The method is called ‘anvaya’ method. Kunal has obtained materials and evidences from reputed sources like National Archives and University Libraries and thus there cannot be any doubt about the authenticity of those materials. Kunal was a student of History and also a student of Sanskrit and this has helped him in giving a vivid account of Ayodhya different from what historians have described.
While in service Mr. Kunal as Officer on Special Duty ‘Ayodhya’ to the then Minister of Home Affairs had played a leading role and attempted to have a consensus between the leaders of two communities, but ultimately failed. But being Officer on Special Duty (Ayodhya) he got the opportunity of going through various materials and after in-depth analysis of those materials has ventured to produce his interesting book on the subject, which would be a great asset to the nation at large, which may be helpful in defusing the tension between the two communities. His experience as O.S.D. and playing a vital role to resolve the dispute has come handy in translating several documents and manuscripts and in giving a picture different from what had been given by general historians. His conclusion on several pieces of evidences on the subject and his object in preparation of several materials and documents deserve to be complimented and in my opinion such conclusions throw light on many aspects of Ayodhya, which are different from what we knew in regard to Ayodhya earlier.
It is interesting to note that Mr. Kunal has held the inscriptions on the disputed structure to be fake and has ably proved how the conclusions drawn by historians are wrong. He has brought so many literary works to light such as Sarvadesha-Vrittanta-Sangraha, a text in Sanskrit, composed by Mahesh Thakur, the founder of the erstwhile Khandavala Dynasty of Mithila, on the basis of which he has come to a conclusion about Babar and early years of Akbar’s regime. Similarly the Ayodhya-Mahatmya of the Rudra-yamala preserved in Bhandarkar Oriental Research Institute, Pune and Satyopakhyanam are two Sanskrit texts which throw ample light on the importance of Ayodhya. Accounts of Thomas Herbert, Joannes De Laet and C. Mentelle have been produced for the first time, while writing history on Ayodhya.
Mr. Kunal has successfully proved that the common belief that the temple at Ram Janambhoomi was demolished by Babur is erroneous. He has established that the mosque, Babari Masjid, was never built by Babar. According to the writer all this happened during the reign of Aurangzeb some time in 1660 and Babar had no role to play. This book establishes the fact that Babar practised religious tolerance and he was not a fanatic.
In chapter 11 while dealing with the question of existence of temple at the birth place of Rama the author has relied upon the literary sources of foreign travel accounts, the detailed inscription and archaeological excavation report and then has come to the conclusion that there existed a temple at the place in question whereas many historians have indicated that there never existed any temple. The scientific basis and the authentic sources of information on the basis of which the conclusion has been arrived at establishes how the historians were erroneous and it is not merely a belief of Hindus; rather clinching materials establish the fact that there existed a temple.
In its chapter dealing with Inferno of Fanaticism during the reign of Aurangzeb the author has relied upon articles published as early as in 1750’s and given a vivid account as to how Aurangzeb tried to demolish several Hindu temples all over the country which is in accord with the opinion expressed by many historians. In chapter 14 he has dealt with the magnanimity of Mughal Rulers and proved the existence of amity between Hindus and Muslims. The author has ultimately come to the conclusion that the Mughal rulers right from Babar to Shahjahan were quite liberal and bestowed patronage to Sanskrit scholars, and India witnessed one of the finest phases of history in prosperity and liberalism which made indelible imprint on the contemporary history.
Kunal’s nomenclature of the book is quite apt, since it establishes several facts which are contrary to the common beliefs and also the opinions of several historians.
All said and done, the author has given a new dimension to the history of Ayodhya and his valuable contribution to the subject will be of a great assistance to research scholars as well as the people of India who can have a meaningful debate at a burning subject. I have no doubt that this book will be of great assistance to the research scholars in history, and common man desirous of knowing about Ayodhya and existence of temple there which is believed to be the birth place of Lord Rama. The writer deserves commendation for his in-depth study and scientific analysis on which he has based his conclusions.
—Justice G.B. Patnaik
Former Chief Justice of India
Eleven Documents of Vital Importance
on the Ayodhya Dispute
(1)
Ayodhyā-māhātmya of Rudra-yāmala
(Rudra-yāmala is mentioned in a manuscript
of the Brahma-yāmala dated 1052 A.D.)
सरयूतीरपूतानां जन्मभूम्याः विलोकिनाम्।
दर्शनात् पातकं तेषां कल्पकोटिशतायुतान्।।३५।।
All sins of those persons, who after being purified on the Sarayū’s bank visit the Janma-bhūmi, are effaced, by its mere glimpse, for hundreds, thousands and crores of kalpas.
राममन्दिरमासाद्य दर्शनं क्रियते नरै।
मनसापि स्मृं येन मुच्यते चरणत्रयात्।।३६।।
Having reached the temple of Rāma men, who have his darśana (glimpse) or even his remembrance, are liberated from the cha
rana-trayam i.e. birth, life and death.
दर्शनं जन्मभूमेश्च स्मरणं रामनामतः।
मज्जनं सरयूतीरे कृं वै पापनाशनम्।।३७।।
By a darśana of the Janma-bhūmi or remembrance of the Rāma-nāma or bathing in the Sarayū river all sins are destroyed.
अयोध्यानगरं पुण्यं स्मृं वै पापनाशनम्।
धान्यं यशस्यमायुष्यं पुण्यं पापहरं फलम्।।३८।।
He, who remembers the sacred city of Ayodhyā, is blessed with wealth, reputation, long life, virtues
and destruction of sins.
(Quoted from the twelfth chapter of the Ayodhyā-māhātmya manuscript of the Rudra-yāmala, dated 1801 A.D. and preserved in the Bhandarkar Oriental Research Institute, Pune)
(2)
Satyopākhyānam
(Published by Venkateswar Press in 1882. Its one manuscript dated 1865 A.D. is available in the Pennsylvania University Library, which dates its composition to the 13th century A.D.)
नवमी चैत्रमासस्य शुक्ला चाद्य प्रवर्तते।
तस्या व्रतप्रभावेन शरयूस्नानतः पुनः।।३५.६।।
दर्शनाद् रामदेवस्य जन्मभूमेर्विलोकनात्।
नाम्ना सान्तानको लोको विमानैस्तत्र ते गताः।।३५.७।।
Today is the ninth day of the bright fortnight of the Chaitra month, i.e. Rāmanavami. By the impact of the festival of the Rāmanavami, bathing in the Sarayu river, having a darśan of the idol of Lord Rāma and beholding the Janmabhūmi, all they went to the Sāntānaka Loka by planes.
जन्मभूमेस्तु माहात्म्यं वक्तुं शक्तो न पद्मजः।
पापकोटिसमायुक्तं चैत्रे नावमिके तिथौ।।३५.१५।।
पापकोटिं नरस्त्यक्त्वा जन्मभूमे प्रदर्शनात्।
प्राप्नोति परमं लोकं यत्र गत्वा न शोचति।।३५.१६।।
Even Brahmā is not competent to describe the importance of the Janmabhūmi. On the ninth day of the Chaitra month if a man, bristling with millions of sins, visits the Janmabhūmi, he is liberated from all vices and goes to the Supreme World where there is no worry.
(3)
Vishnu-hari inscription
(Discovered from the debris of the disputed shrine on the day of its demolition)
Verse 5.
वंश्यन्तदेव कुलमाकुलतानिवृत्तिनिर्व्यूढमप्रतिम[विक्रम]जन्मभूमिः।
यत्रातिसाहससहस्रसमिद्धधामा मा नो जनिष्ट जगदिष्टतमोत्तमश्री ।।
It is the abode of the dynasty which had succeeded in ending all anxieties (over Bhargava’s war) and is the birthplace of a man with unmatched valour, i.e. Rāma. Herein resides the person who is illuminated with the power of thousands of valorous deeds, i.e. Rāma. He may not generate greed in us even for most exciting wealth hankered after by the world.
Verse 21.
टंकोत्खातविशालशैलशिखरश्रेणीशिलासंहति-
व्यूहैर्विष्णुहरेर्हिरण्यकलशश्रीसुन्दरं मन्दिरम्।
पूर्व्वैरप्यकृं नृपतिभिर्येनेदमित्यद्भुं
संसारार्णवशीघंघनलघूपायान्धिया ध्यायता।।
He, contemplating a shortcut to cross over the ocean of the world, made this beautiful Vishnu-hari temple adorned with a gold Kalas+a, on a scale never done before by any preceding king. It was constructed with the blocks of rocks sculpted out with chisels from the mountain peaks.
Verse 24.
उद्दामसौधविबुधालयनीमयोध्यामध्यास्य तेन नयनिन्हुत वैशसेन।
साकेतमण्डलमखण्डमकारि कूपवापीप्रतिश्रय तडागसहस्रमिश्रम्।।
By residing at Ayodhyā which was full of towering abodes and temples he, who was the embodiment of righteous conduct, constructed thousands of wells, tanks, resthouses and ponds throughout the Sāketa-mandala.
(4)
Joannes De Laet’s book (1631 A.D.)
Joannes De Laet was one of the Directors of the Dutch East India Company. His book ‘De Imperio Magni Mogolis Sive India Vera Commentarius’ was published in 1631 in Latin. The following excerpt is from the English translation of this book by John S. Hoyland which was published from Patiala in 1927:
“..thence (from Lucknow) to Oudee (an ancient city, once the seat of Pathan Kings, but now almost deserted), 50 cos. Not far from this city may be seen the ruins of the fort and palace of Ramchand, whom the Indians regard as God Most High: they say that he took on him human flesh that he might see the great tamasha of the world. Amongst these ruins live certain Bramenes who carefully note down the name of all such pilgrims as duly perform their ceremonial ablutions in the neighboring river. They say that this custom has been kept up for many centuries. About two miles from these rivers (sic.) is a cave with a narrow mouth but so spacious within and with so many ramifications that it is difficult to find one’s way out again. They believe that the ashes of the god are hidden here. Pilgrims come to this place from all parts of India and after worshipping the idol take away with them some grains of charred rice as proof of their visit. This rice they believe to have been kept here for many centuries.” (pp. 64-65) (emphasis added)
(5)
Thomas Herbert’s book (1634 A.D.)
Thomas Herbert was a traveller of much celebrity. His book “Some Yeares Travels into Divers Parts of Asia and Afrique” was first published in 1634 and then a revised edition in 1638. The following image is from the book printed in 1638 A.D.:
Now presented in modern Roman script:
“At this Oudee or Oujea (a citty in Bengala & felicitated by Ganges) are many Antick Monuments, especially memorable is the pretty old castle Ranichand built by a Bannyan Pagod of that name about 994500 yeares ago after their accompt, from which to this the Bannyans have repayred to offer here and to wash away their sinnes in Ganges, each of which is recorded by name by the laborious Bramyns who acquaintes this Pagod with their good progressions and charitable offerings.” (p. 92) (emphasis added)
Another image from the book:
Now presented in modern Roman script:
“Ducerat, who begat Ram, a King so famous for piety and high attempts, that to this day his name is exceedingly honoured, so that when they say Ram Rame, 'tis as if they should say, all good betide you”. (p. 47)
(6)
Joseph Tieffenthaler’s Account (c.1670 A.D.)
He was an Austrian Jesuit Priest who landed in India in 1742A.D. and visited Awadh from 1766 to1772. His comprehensive book on Indian Geography is "Description. Historique Et Geographique De L’ Inde” which was originaly written in Latin. Its French version was published in 1786. For the first time since the Ayodhya debate its English translation published in "The Modern Travellers" in 1828 from London is pruduced below:-
Emperor Aurengzeb got the fortress called Ramot demolished and got a Muslim temple, with triple domes, c
onstructed at the same place. Others say that is was constructed by ‘Babor’. Fourteen black stone pillars of 5 span high, which had existed at the site of the fortress, are seen there. Twelve of these pillars now support the interior arcades of the mosque. Two (of these 12) are placed at the entrance of the cloister. The two others are part of the tomb of some ‘Moor’. It is narrated that these pillars, or rather this debris of the pillars skillfully made, were brought from the island of Lanca or Selendip (called Ceylan by the Europeans) by Hanuman, King of Monkeys.
On the left is seen a square box, raised five inches from the ground, with borders made of lime, with a length of more than 5 ells and a maximum width of about 4. The Hindus call it Bedi, i.e. ‘the cradle’. The reason for this is that once upon a time, here was a house where Beschan was born in the form of Ram. It is said that his three brothers too were born here. Aurengzeb or Babor, according to others, got this place razed in order to deny them the noble people, opportunity of practising their superstitions. However, there still exists some superstitious cult in some place or other. For example, in the place where native house of Rama existed, they go around 3 times and prostrate on the floor. The two spots are surrounded by a low wall constructed with battlements. One enters the front hall through a low semi-circular door.
(7)
French scholar C. Mentelle’s book (1801 A.D.)
French scholar C. Mentelle’s book “Courses of Cosmography (Cosmology), on Geography, on Chronology and on Ancient and Modern History’” was published in 1801 A.D. in the French language. Volume III contains Geography and History of Asia, Africa and America. C. Mentelle was a Member of the National Institute, and delivered 125 lessons at the Central School of Four-Nations. Its English version of the relevant portion is produced below: