Ayodhya Revisited

by Kunal Kishore

  “Avad, also known as Aoude and Oude in our country (France), and the learned Indians name it Adjudea, is one of the most ancient cities, situated on the banks of the river Ghaghra and we consider that the ten incarnations of Lord Vishnu happened in this city, in the form of Ramji, whose father was the King of Avadh. The Indians come here from far off places on a big pilgrimage.

  In those days at Ayodhya there was an edifice called the Celestial Temple, from where it is said that Ram or Ramji had taken to the heaven all the inhabitants of the city. This temple and several others were destroyed by the order of Aurang-zeb as he considered that these used to serve the purposes of a superstitious religion (cult).”

  (8)

  A Dictionary, Geographical, Statistical and Historical, Vol. 2.

  This Universal Gazetteer was written by J.R. M’Culloch, ESQ, and published from London in 1842.

  “Oude, a town of Hindostan, in the above prov. and kingdom of which it was the former cap; on the Gogra across which an iron bridge, the materials having been brought from England is said to have been recently thrown 74 mile E. Lucknow; Lat. 26º48’ N. Long. 82º4’ E. It extends a considerable distance along the banks of the river, stretching as far as Fyzabad. It is said by Hamilton to be tolerably populous; but except along the river’s brink, it consists wholly of ruins and jungle, among which are the remains of various celebrated Hindoo temples. Hindoo pilgrims still visit Oude; and did so in great numbers, until Aurangzebe demolished most of their places of resort. A mosque erected by that monarch, and 2 tombs, greatly venerated by mohammedans are now the principal and almost sole remaining public edifices. (Mod.Trav. ix, 312-315)” (emphasis added)

  (9)

  Complaint of Syyed Muhammad Khatib

  dated 30th November, 1858 A.D.

  [Exhibit 20 (Suit-1)]

  Gharib Parwar Aadil-e-Zaman Salamat!

  Sir! Of late, one Nihang Sikh, who is a resident of Punjab, a Government employee and a Bairagi, is on rampage at the Janmasthan. In the middle of Baburi mosque near the mehrab and mimber he has constructed a chabutara made of clay which measures about four fingers in height by filling it with lime-stones. Following his faith he has unnecessarily made illumination and after having raised the platform in the mosque to the height of one and a quarter yards he has placed a flag, picture and idol there. After digging a pit equal to that measurement he has constructed a concrete parapet. Thereafter, he has made aatish and illumination. He is fully occupied with worship and homa. He has written ‘Rama’, ‘Rama’ with coal everywhere in the mosque. Now it is time for justice, as the Hindus are committing acts of high-handedness and tyranny on the Muslims. You are the master of both the parties, and if any person constructs forcibly, he would be punished by your honour. Kindly consider the fact that a mosque is a place of worship for the Muslims only and not for the Hindus. Earlier the flag (nishan) of Janmasthana was lying there for hundreds of years and Hindus used to do puja. ... It is requested that Murtaza Khan of Kotwal City be ordered that he himself should visit the spot, inspect the new construction, get it demolished and oust the Hindus from there. He should get the flag and the idol removed and the writing on the walls washed. Orders may be issued for the future (paper torn). Having deemed it necessary, it has been urged so.

  Syyed Mohammad Khatib

  Moazzin Masjid Babri at Oudh

  30 November 1858 A.D.

  (10)

  P. Carnegy’s Writing (1870 A.D.)

  P. Carnegy, who was the officiating Commissioner of Faizabad and the Settlement Officer there for many years, wrote a book ‘Historical Sketch of Tahsil Fyzabad, Zillah Fyzabad’’ which was published in 1870 A.D. On page 21 of the book he writes:

  “Hindu and Musalman differences – The Janmasthan is within a few hundred paces of the Hanuman Garhi. In 1855 when a great rupture took place between the Hindus and Mahomedans the former occupied the Hanuman Garhi in force, while the Musalmans took possession of the Janmasthana. The Mahomedans on that occasion actually charged up the steps of the Hanuman Garhi, but were driven back with considerable loss. The Hindus then followed up this success, and at the third attempt, took the Janmasthan, at the gate of which 75 Mahomedans are buried in the “Martyrs’ grave” (Ganj-Shahid). Several of the King’s Regiments were looking on all the time, but their orders were not to interfere. It is said that up to that time the Hindus and Mahemodans alike used to worship in the mosque-temple. Since British rule a railing has been put up to prevent disputes, within which in the mosque the Mahemodans pray, while outside the fence the Hindus have raised a platform on which they make their offerings.” (emphasis added).

  It was a great injustice to the Hindus by the Britishers because they deprived the Hindus of the worship in the mosque-temple structure.

  (11)

  Ayodhya sanad (8th July, 1723 A.D.)

  Be it known that in the exalted reign on the 5th day of the Shawwal (month) of 1135 A.H., i.e. on 8th July, 1723 this sanad was issued by Naqbatuddin Muaaid Mir Jumla Muazzam Shah Khankhana Bahadur Jung Turkhan who is a man of high pomp and grandeur, of high aim, who is spoken very high of and who is revered like a Hazrat in each country.

  This insignificant writer, who is native of the holy place, which is the maulud (जन्मभूमि) of Rāma, is reducing it in writing with pen. By order it is certified that six bighas of land in the province of Oudh which was grānted for the construction of Hanuman Tila, is given to Abhayarama after comparing it with the deed issued on the 13th Ramjan of 1008 A.H. i.e. 28th March, 1600.

  It is signed by Malik Adam Jafar Sarai who comes from a noble family, is a pious leader, who stays in high palaces and is of high rank and post, whose flag is high and who is relied upon by people. He makes endeavour for the Sultanate, bows his head before it and is dedicated. His intention is solid and he respects all. He is the master of the north direction.

  It was copied from the deed in the possession of Nizamul Bahadur Fateh Jung who is living a luxurious life, whose meetings are attended by good persons, whose Vazirs are scholars and good counsellors, who is amongst a select few, whose upbringing is good, whose assistance is vital, whose orders are solid and far from filth. People’s expectation is from him. Mir Jumla Muazzam Khankhana Bahadur Muzaffar Jung Turkhan got it copied.

  Jamatul Mulk Bahadur Fatah Jung Sipah Salar and Sharfuddaulah Iradatmand Khan Sadik Bahadur Tahavvur Jung signed it after consulting each other on 17th Zilhijjah of the exalted reign. Besides, it carries the signature of Umdatul mulk Madarul maham Nizamul mulk Baharud Fatah Jang Sipah Salar from whose Sanad it was copied.

  Diacritical Marks used in this book

  (Only on Sanskrit Words)

  अ a

  आ ā

  इ i

  ई ī

  उ u

  ऊ ū

  ऋ ri

  ए e

  ऐ ai

  ओ o

  औ au

  अं m

  आँ ām

  अः h

  क ka

  ख kha

  ग ga

  घ gha

  ङ na

  च cha

  छ chha

  ज ja

  झ jha

  ञ ña

  ट ta

  ठ tha

  ड da

  ढ dha

  ण na

  त ta

  थ tha

  द da

  ध dha

  न na

  प pa

  फ pha

  ब ba

  भ bha

  म ma

  य ya

  र ra

  ल la

  व va,wa

  श śa

  ष sha

  स sa

  ह ha

  क्ष ksha

  त्र tra

  ज्ञ jña

  Important historical events of Ayodhyā with

  religiou
s connotations in the last 1000 years

  1. In circa 1030 A.D. the famous historian Alberuni, who accompanied Mahmud of Ghazani in various military expeditions against India, wrote the well-known book “Kitab-ul Hind” wherein he refers to Ayodhyā and mentions the main story of the Rāmāyana with details on the Rāmasetu. He depicts many activities of Rāma and quotes the Vishnu-purāna, with reverence to Rāma, in the following words:

  “…in Tretayuga, in the shape of Rama alone, for the purpose of spreading fortitude, to conquer the bad, and to preserve the three worlds by force and the prevalence of virtuous action”

  Besides, he was aware of the fact that Rāma was an incarnation of Vishnu and idols were prescribed for his worship.

  2. On 23rd October, 1093 the Gahadavāla King Chandradeva visited Ayodhyā on the occasion of a solar eclipse and after having taken bath in the Sarayū performed certain rituals.

  3. In c. 1130 A.D. Anayachandra, the Governor of Gahadavāla King Govindachandra at Ayodhyā, built the Visnu-hari temple on the Rāma-janma-bhūmi site.

  4. In c. 1150 A.D. Ayushchandra, another Governor of King Govindachandra at Ayodhyā, which had many towering temples and abodes, constructed thousands of wells, tanks, rest houses in the Sāketa Mandala.

  5. In 1192-93 A.D. Makadum Shah Juran Ghori, the younger brother of Muhammad Ghori, invaded Ayodhyā with a huge army. Bartuh, probably the Governor of Ayodhyā, faced him valiantly and in the battle, more than one hundred and twenty thousand Musalmans were killed. Makdum Shah’s army could demolish only Jain Ãdinātha Mandir. It appears that he was killed there because there is a grave of Makdum Shah Juran Ghori at Ayodhyā.

  6. In 1226 A.D. Mallik Nasiruddin Muhammad, the elder son of Sultan Samsuddin (Iltutmish), succeeded in defeating and killing the ‘accursed Bartuh’.

  7. In 1337 A.D. Ain-ul-mulk, Governor at Ayodhyā, supplied enormous quantity of provisions and money for relief to the famine-stricken people in the Doab area and in circa 1340 Muhammad bin Tughalaq appointed a Hindu, Kishan, the Governor of Ayodhyā.

  8. In 1589 A.D. Muhammad Farmuli alias Kala Pahar was appointed the Governor of Oudh by Bahlol Lodi after the latter shifted the capital of Oudh from Jaunpur to Ayodhyā. Muhammad Farmuli was succeeded by his son-in-law Mustafa Farmuli.

  9. After Mustafa’s death his younger brother Bāyazīd was appointed the Governor of Ayodhyā by Ibrahim Lodi. Bāyazīd fought in support of Ibrahim Lodi in the battle of Panipat but after Ibrahim’s defeat, he called on Babur to show his solidarity with him in July, 1526 and the Mughal Emperor gave him 1 Krur, 48 Laks and 50,000 Tankas from Aud.

  10. In August, 1527 Babur had sneaking suspicion about the activities of Bāyazīd and by January 1528 Bāyazīd along with Malik Biban and Maruf Farmuli rebelled against Babur. After successful Chanderi expedition, Babur went for hot pursuit of Bāyazīd and reached Lucknow in 21st March, 1528.

  11. On 28th March, 1528 Bāyazīd, the Governor of Oudh at Ayodhyā, was near the junction of Ghaghra and Sirda at a distance of 115 Km. from Ayodhyā.

  12. On 2nd April, 1528 when Babur left for hunting, he was at a distance of 140 Km. from Ayodhyā in the thick forest and not in the vicinity of Ayodhyā.

  13. Pages of Babur’s diary are missing from 3rd April, 1528 to 17th September, 1528. The so-called Baburi mosque is supposed to have been built in 935 A.H. which started on 15th September, 1528. Thus, only three days' writings are missing from his diary of 935 A.H. and during these three days the mosque could not have been constructed. Moreover, on the opening day of the year 935 A.H., i.e. 15th September, 1528 Babur was at Agra in his imperial court.

  14. Neither Babur nor Baqi Taskindi/Shaghawal had any occasion or reason to visit Ayodhyā. There was no Hindu Governor at Ayodhyā for long. The Governor of Oudh at Ayodhyā was Bāyazīd and not Mir Baqi. Bāyazīd was on the run and Baqi was a petty army commander of 1000 soldiers engaged in the expedition to kill or catch hold of Bayzid, Biban and other rebels.

  15. On 13th June 1529 Baqi Tashkindi called on Babur and on 20th June 1529 he was dismissed from service or sent on long leave and he was never heard of again.

  16. In 1574 A.D. when Tulasi Das started composing the Rāmacharitamānasa at Ayodhyā on the Rāma-navamī day, Ayodhyā was the picture of vibrancy. Rāma shows his जन्मभूमि मम पुरी सुहावनि (Here’s my birthplace. This city is delightful.) to his monkey friends.

  17. In c. 1590 A.D.Abul Fazl in Ain-i-Akbari wrote about the antiquity of Ayodhyā and incarnation of Rāma. He further added that there was a combination of temporal and spiritual authority in Rāma.

  18. On 28th March, 1600 the Mughal Emperor Akbar gave six bighas of land for the construction of the Hanuman Tila.

  19. In 1610 A.D. William Finch in his travel accounts of Ayodhyā wrote about the ruins of the great God Rāmachandra’s castle and houses, and recorded Indians’ statement that he was born in human form to see the tamasha of the world. He did not see any mosque in the area; rather he saw Brahmins there.

  20. In 1631 A.D. Jonnes De Laet’s book ‘De Imperio Magni Mogolis Sive India Vera Commentarius’ was published and in its account on Ayodhyā he not only repeated the content of William Finch but also added that pilgrims came to this place from all parts of India and after worshipping the idol took away with them some grains of charred rice as proof of their visit.

  21. In 1634 A.D. the travel accounts of Ayodhyā written by Thomas Herbert were published in the book ‘Some Yeares Travels into Divers Parts of Asia and Afrique.’ Herbert mentions the existence of many antique monuments at Ayodhyā and states that the most memorable amongst them was the pretty old castle which Rāmachandra built 9,94,500 years ago.

  22. In 1660 A.D. Fedai Khan, the foster brother of Aurangzeb and the Governor at Ayodhyā, demolished many temples of the holy city which included the Rāma-janma-bhūmi temple at Ayodhyā.

  23. In 1672 A.D. Lal Das composed Avadha-vilāsa at Ayodhyā. He gave exact location of the Rāma-janma-bhūmi, but does not mention any temple.

  24. In 1714 A.D. a Hindu, Chhabile Ram by name, was appointed Governor of Ayodhyā by the Mughal emperor Farrukh-Siyar and remained there until October 1715.

  25. In May, 1720 Girdhar Bahadur, the nephew of Chabile Ram, was appointed the Governor at Ayodhyā with subedari, faujdari and diwani power.

  26. In October, 1722 Girdhar Bahadur was transferred to Malwa as Governor. Thereafter came Sa’adat Khan and the era of Awadh Nawabs started.

  27. On 8th July, 1723 Bairāgi Sādhu Abhayarāma Das got the renewal of six bighas of land granted by Akbar on 28th March, 1600 for the construction of Hanuman Tila.

  28. On 23rd February, 1759 the Peshwa Balaji Bajirao asked Dattaji Sindhia to talk to Awadh Nawab Shuja-ud-daulah and take over Ayodhyā, Kās´ī and Mathurā.

  29. In 1767 A.D. when the Jesuit Austrian Father Joseph Tiffenthaler visited Ayodhyā, he wrote minute details of the disputed structure and its vicinity. His Latin book “Descriptio Indiae” is the first text which mentions the mosque. It clearly states that the mosque was built after demolishing the Ram Kot and the Bedi inside it is situated on the birthplace of Rāma around which people circumbulate. He does not mention any inscription in the mosque.

  30. In 1775 A.D. Suja-ud-daulah shifted the capital from Ayodhyā to Faizabad. It made the exodus of bureaucrats and elite Muslim classes from Ayodhyā. It further facilitated Bairagi Sadhus to retrieve the alienated temples and construct new ones.

  31. In 1801 A.D. the French Scholar C. Mentelle wrote that the Svargadvāra and other temples at Ayodhyā were demolished by Aurangzeb, although some attributed it to Babur.

  32. In 1813-14 A.D. when Francis Buchanan went to Ayodhyā for the survey, he found that the general perception of people was that Aurangzeb had destroyed the temples at Mathurā, Kaśī and Ayodhyā. Nevertheless, he was beguiled by a spurious inscription which indicated that the mosque was built by Mir Baqi at the command of Babur. However, the two inscriptions
seen by him did never look exactly the same in subsequent incarnations.

  33. In 1822 A.D. Superintendent of Faizabad Law Court Hafizullah submitted a document which stated that the mosque founded by Emperor Babur was situated at the birthsite of Rāma. Evidently, the newly floated inscription had swayed his report.

  34. In July, 1855 Shah Gulam Husain along with a group of 400600 persons, armed with weapons, stormed the Hanuman Gadhi after spreading the rumour that there was a mosque built by Aurangzeb at the site. They were repulsed and chased by Bairagi Sadhus up to the Baburi mosque where a sanguinary battle took place and 75 Muslims and 11 Hindus were killed.

  35. On 7 November, 1855 Ameer Ali led a group of jehadis to demolish the Hanuman Garhi. They started from Amethi but before they could reach Ayodhyā most of them were killed in a direct fight with the royal troops led by Captain Barlow.

  36. On 4 February 1856 the Kingdom of Oudh was arbitrarily annexed by the East India Company and on 2 August 1858 the British Government directly took over the administration of India except that of the Princely States.

  37. In November, 1858 one Nihang Sikh from Punjab along with 25 fellow Sikhs captured the mosque and placed an idol in its central part near the pulpit and established a nishan (flag) outside the mosque. He performed puja and homa inside the shrine and wrote ‘Rāma Rāma’ with coal in all parts of the mosque.

  38. In December, 1858 on a complaint to the S.H.O. the Nihang Sikh was ousted from the mosque and thereafter the British Government did great injustice to the Hindus by banning their puja and rituals in the disputed shrine. They were provided a platform outside the mosque to perform puja.

  39. On 10 April 1859 Vishnubhatta Godse Versaikar, the author of Majha Pravas (My Travels) i.e. “1858 The Real Story of the Great Uprising”, reached Ayodhyā and was present in the Rāma-janma-bhūmi premises on the Rāma-navami day. He saw around 8 lakh devotees present in Ayodhyā on that day. After staying for 22 days he left Ayodhyā. He has given a graphic picture of Rāma-janma-bhūmi and Ayodhyā in his Memoirs.