He, contemplating a shortcut to cross over the ocean of the world, made this beautiful Vishnu-hari temple adorned with a gold Kalaśa, 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.
This verse is the testimony to the construction of a magnificent temple at the Janma-sthāna site on a scale never reached by previous kings. It appears that the temple’s tower was taken to such an unprecedented height that looked like a spire or a steeple stretching up to the heavens.
This verse is full of alliterations: विशालशैल-शिखर-श्रेणीशिलासंहति - has five श. It appears this Rāma Mandir has been called Vishnu-hari temple to continue the alliteration विष्णु of Vishnu-hari has been matched with व्यूहै and हरि with हिरण्य. Similarly, there is an alliteration in कलशश्रीसुन्दरं and मदिरम् Thus, the whole line is full of alliterations:
व्यूहैर्विष्णुहरेर्हिरण्यकलशश्रीसुन्दरं मन्दिरम्।
Besides, Vishnu and Hari were freely used for Rāma in texts composed around 1000A.D. Rāma-mānasa-pūjā is a text which is claimed to be the part of Agastya Sam¢hitā. Its one manuscript dated 1783 A.D. is available in Pennsylvania University. Its reference No. is UPenn Ms. Coll. 390, Item 429. A copy of this manuscript has been obtained by us from the University. Its 58th verse reads as follows:
अनन्त विश्वेश हरे मुकुन्द गोविन्द विष्णो भगवन्नमस्ते।
श्रीकेशवानन्त नृसिंह विष्णो श्रीरामचद्राय नमो नमस्ते।।५८।।
Here readers will note that while saluting Rāma he has been addressed as Hari and Vishnu also. Agastya Sam¢hitā is supposed to be a text composed before 1000 A.D.
The metre is Śārdūlavikrídita.
Verse 22.
गोविन्दचंद्रक्षितिपालराज्यस्थैर्याय निद्रंभुजार्गलस्य।
अथ प्रपेदेऽस्य पदं कनीयानायुष्यचंद्रोल्हणसूनुरेव।।२२।।
अन्वयः - अथ गोविन्दचन्द्रक्षितिपालराज्यस्थैर्याय निस्तन्द्रभुजार्गलस्य अस्य पदं अल्हणसूनु एव कनीयान् आयुष्यचन्द्र प्रपेदे।
Then younger Āyushchandra, the son of Alhana, whose tireless shoulders were like safety laches for the safety of the kingdom of Govindachandra, the protector of earth, took over the post (of the samant).
The metre is Upajāti.
Verse 23.
न साहसांकेन न शूद्रकेण तस्योपमानं विदधु कवींद्राः।
कृं भिया यस्य पुरो न कामादन्येन मन्ये धनुराततज्यं(ज्यम्)।।२३।।
अन्वयः - तस्य उपमानं कवीन्द्राः न साहसांकेन न शूद्रकेण विदधु। यस्य पुरः मन्ये कामात् अन्येन भिया धनु आततज्यं न कृतम्।
Even best of the poets did not find his match either in Sāhasān¢ka or in Sūdraka. Fearing from him, none except Kāmadeva dared draw the bowstring in his presence, out of fright.
The metre is Upajāti.
Verse 24.
उद्दामसौधविबुधालयनीमयोध्यामध्यास्य तेन नयनिह्नुत वैशसेन।
साकेतमंडलमखंडमकारि कूपवापीप्रतिश्रय तडागसहस्रमिश्रम्।।२४।।
अन्वयः - उद्दामसौधबिबुधालयनीम् अयोध्याम् अध्यास्य तेन नयनिह्नुतवैशसेन कूपवाणीप्रतिश्रयतडागमिश्रं साकेतमण्डलम् अकारि।
While residing at Ayodhyā, which was full of towering abodes and temples, he pacified dissension through his righteous conduct, constructed thousands of wells, tanks, rest-houses and ponds throughout the Sāketa-mandala.
This verse is the clinching evidence that Ayodhyā had many grand temples on the eve of the Muslim conquest.
The metre is Vasantatilakā.
Verse 25.
निद्रानिरोधविधये निजवल्लभानां हेमाचलामलशिलातलतल्पलीनाः।
कस्तूरिकैणतरुणीश्रवणोपभोग्ययोग्यं जगु सरसमग्नरसो यशोऽस्य।।२५।।
अन्वयः - अस्य सरसमग्नरसः कस्तूरिकैणतरुणीश्रवणोपभोग्ययोग्यं यशः हेमाचलामलशिलातलतल्पलीनाः (त्रियः) निजवल्लभानां निद्रावरोधविधये जगु।
For preventing their husbands from being asleep, the damsels, resting on beds as spotless as the wide surface of a golden mountain, were singing in mellifluous poem, his (Āyuschandra’s) fame which was very pleasant to the ears of the young musk-deer.
The metre is Vasantatilakā.
Verse 26.
अविमुक्तविशालाक्षी ललितानंदिता सदा।
काशीव यस्य देहश्री सतां निर्व्वाणकारणम्।।२६।।
अन्वयः - यस्य देहश्री सदा ललितानन्दिता अविमुक्तविशालाक्षी काशी इव सतां निर्व्वाणकारणं (भवति)।
His physique is as attractive and pleasing as the city of Kāśī (Varanasi) inasmuch as both have the common attributes expressed here in through pun श्लेषालंकार. In case of Āyuśchandra, his wide eyes oversee (his realm) always and in case of Kāśī, which is an अविमुक्तक्षेत्र, i.e. the place of salvation on account of the presence of Goddess Viśālākshī. The first, i.e. Āyuśchandra is always pleasing and joyful, and the second, Kāśī is delighted on account of its having Lalitā ghat. The first is the means of removing the misery of good men and the second gives salvation to devotees.
Many scholars have not understood its meaning. Therefore, they have written that it has references to the deities named in this verse. In fact, attractiveness of the personality of Āyushchandra has been compared with Kāśī.
The metre is Anushtup.
Verse 27.
अस्थिभ्यो वितरन्हिरण्यकसिपुं संयम्य बाणं रणे
कुर्व्वाणो बलिराजबाहुदलनं कृत्वा बहून्विक्रमान्।
कुर्व्वन्दुष्टदशाननस्य हनन..............................कः
को(ऽ)प्यन्यः स दशाधिको................ पुण्योतता।।२७।।
अन्वयः - अस्थिभ्यः (अस्थिभिः) हिरण्यकसिपुं वितरन्, बाणं रणे संयम्य, बलिराजबाहुदलनं कुर्वाणः बह�
��न् विक्रमान् कृत्वा दुष्टदशाननस्य हननं कुर्व्वन्... कः अपि अन्यः दशाधिकः...पुण्योतता।
Separating (flesh and blood of) Hiranyakaśipu from his skeleton, subduing Bānāsura in battle, suppressing the arms of demon king Bali and having performed many acts of’ valour and having killed wicked ten-faced Rāvana (were the acts of Rāma). Who else can compare with him in virtues?
It mentions the incarnations of Narasim¢ha, Krishna, Vāmana, and Rāma.
The metre is Śārdūlavikrídita.
Verse 28.
अद्येह (तस्य) नृपते.........तो निहन्ति
पाश्चात्यभीतिमपि भीषणबाहुदण्डः।
तेजः प्रभावमहतां महसीयमेव
पूर्व्वापरा...........................................।।२८।।
अन्वयः - अद्य इह (तस्य) नृपते भीषणबाहुदण्डः पाश्चात्य(त्त्य)भीतिम् अपि .....तो निहन्ति। (यतो हि) प्रभावमहतां तेजः महसीयम् एव (भवति)। पूर्व्वावरा......
And now the King, having fierce arms, annihilated the fear coming from the west. The brilliance of the mighty great ruler (spreads) in the east and west like a festive occasion.
The śloka is incomplete but carries much sense it purports to part with.
The metre is Vasantatilakā.
Verse 29.
पुण्यै प्रजानां परिणामवद्भिः ख्याते क्षितौ राज.......... श्री आयुष्य(चद्र)...
Because of the subjects’ virtues the King being famous in the world... the illustrious Āyushyachandra.
The metre is Upajāti.
(11) Comments on the inscription
In the above inscription the most important verses are 5, 21, 24 & 27. Verse 5 indicates that it was the birthplace (janma-bhūmi) of Rāma (अमितविक्रम, i.e. a man with matchless power). Verse 21 mentions the construction of Vishnu-hari temple. Verse 24 is a testimony to the fact that Ayodhyā had many grand temples and Verse 27 indicates many incarnations including that of Rāma who killed Rāvana.The veracity of the date of the edict can be easily confirmed by its epigraphic nature and no one has expressed any doubt about its origin of the 11th-12th century. The only confusion has been created about the place of the discovery but the text of the edict leaves no doubt about its place of origin.
Thus, it seems that the temple, which was demolished by Aurangzeb subsequently, had been built by Anayachandra, a sāmanta of King Govindachandra when the former was Governor of Sāketa. After his death when Āyushchandra became the Governor, he built thousands of ponds, wells and inns in the Sāketa mandala. During his period Ayodhyā had many towering temples too.
Twelve Kasauti pillars in the disputed sturcture were the clear proof that the mosque had been built after demolishing a temple because the pillars stood in situ and therefore they were the part of the original structure. They had not been brought from any other place or from any other building. This is the basic understanding of archaeology which has been dealt with at length in the second volume.
The inscription mentions the names of King Govindachandra, Governors Karna, Sallakshana, Alhana, Anayachandra and Āyusyachandra. The Janma-bhūmi temple was erected by Anayachandra during the reign of King Govindachandra (1114 55 A.D.) and the inscription was placed during the feudal Lordship of Āyushyachandra. Since Āyushyachandra established thousands of wells, ponds, tanks and rest-houses in Sāketa-mandala, it must have taken 20 years in accomplishing it. Thus, the temple might have been built around 1130 A.D.
The inscription belongs to the period of King Govindachandra but he is not credited to have constructed the temple. After going through the inscription many times it is concluded that it was Anayachandra, who was the son of Megha, and nephew of Alhana, who constructed the temple. This Anayachandra was given the Governship of Sāketa-mandala by King Govindachandra. Anayachandra made such a wonderful Vishnu-hari temple of a series of chiselled big stones with a gold-made kalaśa on the top of it as no other king in the past had done. Of course, it is a hyperbolic statement. After the death of Anayachandra the governance of Sāketa was entrusted to Āyushchandra who was the younger son of Alhana. He was a poet who claims to have far excelled Sāhasān¢ka and Śūdraka. During this period Ayodhyā was full of large palaces and temples.
Those who claim that there was no temple at Ayodhyā on the eve of the Muslim conquest may read this line of the 24th verse: उद्दामसौधविबुधालयनीम् अयोध्याम् अध्यास्य। Here विबुधालय means देवालय i.e. temple. Thus, there were many grand temples at Ayodhyā in the 12th century A.D. Here is the genealogy of the Governors at Ayodhyā under the Gahadavāla Kings gleaned from this inscription:
Thus, this inscription is a testimony to the fact that the temple built by Anayachandra at the birthsite of Rāma was a huge temple with a series of towers looking like spires touching heavens.
The discovery of Vishnu-hari temple inscription after a lapse of several centuries strengthens the saying of Henry David Thoreau:
“Let us not underrate the value of a fact; it will one day flower into a truth.”
Chapter Eleven
The existence of Rāma’s Janmasthāna and a temple thereon is based not on beliefs alone but on unimpeachable evidences also
[(1) Ayodhyã-mãhãtmya of the Rudra-yãmala (2) Ayodhyã-mãhãtmya of the Skanda-Purãna (3) Ayodhyã-mãhãtmya preserved in Bodleian Library, Oxford.(4) Satyopãkhyãna (5) Vishnu-hari inscription (6) Avadha-vilãsa of Lal Das (7) Testimony of Joseph Tieffenthaler (8) Exact birth-site of Rãma (9) William Finch (1608-11 A.D.) (10) Joannes De Laet’s book (published in 1631) (11) Accounts of Thomas Herbert (first published in 1634) (12) French scholar C. Mentelle’s account of Ayodhyã (13) Buchanan’s report (14) Archaeological evidence (15) Janam Sãkhí evidence of Guru Nanak Dev (16) Hafizullah’s report to the Faizabad’s law-court in 1822 (17) Forcible occupation of the mosque by the Nihang Sikhs in November, 1858 (18) Complaint of Syyed Muhammad (19) Reports of the S.H.O. Sheetal Dubey (20) Complaint of Mir Rajjab Ali (21) Petition of Mohmmad Asghar (22) Muraqqa-i-Khusarawi of Shaikh Muhammad Azamat Ali Kakorabi Nami (23) Apriori Evidence (24) 1902 Markers (25) Maratha Records (26) Jaipur Kapad Dwãr records (27) Philip Baldaeus’s account (28) Some other foreign accounts (29) Testimony of early Gazetteers (30) P. Carnegy’s writing (31) Pûjã and Namãz in the same shrine of Bijapur built by Ibrahim Shah (32) Edward B. Eastwick’s “Handbook of the Bengal Presidency” (1882) (33) Hans Bakker’s conclusions (34) Visit of Vishnu Bhatta Godshe Versaikar to Ayodhyã (1859 A.D.) (35) Two Mughal Sanads on Ayodhyã highlighted for the first time (36) Maulvi M. Shuaib’s Archaeological Survey Annual Report, 1906-07 (37) Sea of humanity at Ayodhyã on the Rãmanavamì day]
It is an irony that though there are indigenous literary sources, foreign travellers’ accounts, a detailed inscription and archaeological excavation reports, all supporting the existence of a temple at the birthplace of Lord Rāma at Ayodhyā, yet established historians have been misleading the nation by spreading unsubstantiated propaganda incessantly that there is not an iota of evidence to prove the claim that the disputed site was the birthplace of Lord Rāma and a temple existed thereon. The following evidences testify to the fact that it was the birthplace of Lord Rāma and a temple did exist at the sacred site.
(1) Ayodhyā-māhātmya of the Rudra-yāmala
Rudra-yāmala has got a long tradition of the Ayodhyā-māhātmya, which depicts the Janma-sthāna i.e. birthplace of Lord Rāma in a ver
y significant manuscript copied in 1801 A.D. from an ancient text. It has 16 chapters which include one chapter entitled Dāridrya-bhañjana. The following ślokas highlight the merit of the birthplace of Lord Rāma. In addition, it is a testimony to the fact that there existed a temple at the site of the birthplace of Lord Rāma and devotees used to visit it.
दुर्ल्लभो(?)अयोध्यावासोदुर्लभंसरयूजलम्।
दुर्ल्लभाजन्मभूमिश्चदुर्ल्लभंरामदर्शनम्।।32।।
मनसापि स्मृता येन अयोध्या नगरी शुभा।
नतेषांपुनरावृत्तिर्यावदाहूतसंप्लवम्।।33।।
i.e., Rare are the opportunities to reside at Ayodhyā, to bathe in the Sarayū river, to visit the birthplace of Rāma and to have the darśana of Lord Rāma. Even if one remembers the auspicious pilgrim city Ayodhyā, he is bound not to be born until the deluge.
सरयूतीरमाश्रित्य शाकमूलफलैरपि।
तस्मिन्भोजितोविप्रोकोटिर्भवतिभोजिता।।34।।
He, who dwells on the bank of the Sarayū river and lives on vegetables, roots and fruits and feeds one Vipra, will get the benefit of feeding one crore Vipras.
सरयूतीरपूतानां जन्मभूम्याः विलोकिनाम्।
दर्शनात्पातकंतेषांकल्पकोटिशतायुता(न्)।।35।
All sins of those persons, who after being purified by bathing 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 नरः(रै)।
Ayodhya Revisited Page 46