Acharya Kishore Kunal Quotes

A confusing situation has been created by many modern historians who are not well versed in the Sanskrit language or who have a pre-determined agenda to follow. They have written long articles that the Ayodhyā mentioned in some Buddhist texts was situated on the bank of Gangā and not Sarayū and therefore different from the present-day Ayodhyā... But this has happened either due to the lack of the knowledge of the Sanskrit/Pāli language or on account of a deliberate attempt to confound the issue.

For the first time in the history of the Ayodhyā controversy the present author is producing a clinching evidence which conclusively proves that there was a temple at the birthplace of Lord Rāma and there was an idol inside it. Devotees used to visit it for having a glimpse of the idol and for the annihilation of their poverty. It is described in the 12th chapter called दरिद्र-भञ्जनदुर्ल्लभो Adhyaya of the Ayodhyā-māhātmya of the Rudra-yāmala scripture

Svargadvāra temple is called Rāma-darbar by many Muslim writers and it is reported that it was demolished by Fedai Khan, the Governor of Aurangzeb.

The report to the nation is a beautifully written document with a lot of distorted and misleading statements.

Here it is important to note that Svargadvar and Treta Ka Thakur temples were built during the regime of the Gadhawal Kings in the 11th and 12th centuries. An inscription of King Jayachandra of this dynasty relating to the Treta Ka Thakur temple was found and mentioned by Anton Fuhrer in his report. It is accepted by almost all scholars including Hans Bakker that these two temples were demolished by Aurangzeb’s order. Now the riddle remains why would the Muslim marauders who demolished Janma-sthāna temple at Ayodhyā in 1528 A.D. leave these two temples unmolested, when they were standing just at a very short distance from it? The simple answer is that all the three temples were demolished by the same set of iconoclasts and they were none other than the marauders of Aurangzeb.

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

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 demolition of temples was taking place since the beginning of Aurangzeb’s reign, nay, from his Viceroy’s days, when he had demolished the Somanâtha and Chintâmani temples in Gujarat. In 1661 when the King of Kuch Bihar was defeated by Mir Jumla, Aurangzeb’s Governor of Bengal, the principal temple of the capital of Kuch Bihar was demolished and a mosque was built thereon. The name of the capital was changed to Alamgir-nagar. In 1661-62 A.D. Abdun Nabi Khan, Aurangzeb’s Faujdar at Mathura, built a Jama Masjid in the heart of the city on the site of a mandir which was different from the famous Keshav Rai’s temple. It seems that after the execution of Dara Shukoh on 30th August, 1659 there was a jubilation in the conservative Muslim camp because he was executed for apostasy by the victorious Emperor Aurangzeb. Once Aurangzeb was in the saddle, his foster brother Fedai Khan, who was the Governor of Ayodhyâ, demolished all temples there at the Emperor’s command and built mosques at those places as marks of the triumph of the ‘true faith’ over the infidelity.

Similarly, for the last two decades I have been mutely witnessing the excruciating death of the real history of Ayodhyā on account of false and misleading interpretation of historical facts. Earlier I kept silent primarily because in the early nineties I was officially associated with the negotiations on Ayodhyā between the Hindu and Muslim communities. Since I did my duty diligently and punctiliously in the official capacity I remained aloof from the historical debate. But in the last leg of the legal proceedings before the Lucknow Bench of Allahabad High Court, I thought that as our national motto is सत्यमेव जयते, truth alone triumphs, I must intervene in the Ayodhyā dispute... (Preface)

Thus, it is gathered from a contemporary source that no sooner had Aurangzeb ascended the throne than he started harassing the Hindus by imposing taxes and demolishing temples. It is corroborated by his iconoclastic activities in 1661 and 1662 A.D. In 1661 the famous temple of Kuch Bihar was razed to ground and in its place a mosque was built. In 1661-62 Abdul Nabi, faujdar of Mathura, destroyed a Hindu temple and constructed a mosque on its site. Therefore, there should be no surprize that Fedai Khan demolished the three temples at Ayodhyā in 1660 A.D.

It is now learnt that Ram Narayan had a photograph [in 1875] which showed a mosque at Rāma’s birthplace built by Aurangzeb. Thus, the association of Aurangzeb’s name with the construction of the mosque at the site of Rāma-Janma-bhūmi has a long tradition.

Makhdum Shah Juran Ghori, He was the younger brother of Muhammad Ghori. He invaded Ayodhyā with a large army and destroyed the famous Jain Adinath temple... Bartuh might have been a governor of Gahadavāla king at Ayodhyā who defended Ayodhyā valiantly and this is the reason that the Turkish invaders succeeded in demolishing only one temple (Adinātha) at Ayodhyā.

The tragedy with the I.C.H.R. was that it was hijacked by four historians who claimed themselves to be ‘an independent forum of historians’ and took upon themselves the task of passing judgment on all the three branches of the evidence.

In 1855-56 Mirza Jan wrote a book ‘Hadiqa-i-shuda’ wherein he claimed thus.. The mosque of Ram Darbar was built by Fedai Khan. It has been damaged by the infidels who have torn the two minarets and the wall. During the days of Amjad Ali Shah, orders had been issued for its reconstruction. But with his sudden death, he took this wish along with him, while the Qila Masjid was given to the Mahant of the Qila as muafi. The mosque has been converted into a house. The possession of mosques under the Hindus is well-known... Svargadvāra temple is called the Rāma-darbar by the Urdu writers of the second half of the 19th century. Thus, from this testimony of Mirza Jan it is known that Fedai Khan, the Governor of Awadh had demolished the Svargadvar temple and constructed a mosque thereon. ... It appears that he demolished all the three temples at Ayodhyā in 1660 A.D. Since the Svargadvar temple was the most magnificent, it is specifically named and other temples are clubbed together. It has been argued earlier that had the Janma-sthāna temple been demolished in 1528, there was no reason to keep the Svargadvar temple unmolested then because it stood at a short distance from the Janma-sthana temple. So all the three temples were demolished by the marauding militia men of Fedai Khan in 1660 A.D.

P. Carnegy has written that Ayodhyā is to the Hindus what Mecca is to the Mahomedon and Jerusalem to the Jews. R.T. Griffith, the celebrated translator of Vālmīki Rāmayana, was of the opinion that ‘Ajudhyā is the Jerusalem or Mecca of the Hindus’.