Top 15 Acharya Kishore Kunal Quotes

The way some established historians have tried to justify unabashedly iconoclastic acts of Mahmud of Ghazni and Aurangzeb is a big blot on writing correct and unbiased history and all right-thinking persons must congratulate Justice Agarwal for making a factual and bold statement.

When Prof. Ali knows that these valiant Rajputs had sacrificed all these assignments and were ready to die, then such calumny against a valiant race is a gross injustice to them and a daunting distortion of historical facts.

Thus, on 28th February, 1659 when according to Sir Jadu Nath Sarkar Emperor Aurangzeb issued the firman of the religious tolerance through the office of his son Muhammad Sultan, the Emperor was in Rajasthan and the Prince was in Eastern India! How the twain met to consider sympathetically the condition of the Hindus of Benaras and issue a Firman from the imperial seat is beyond comprehension!

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.

Now, after such a detailed discussion it is clear that there is a world of unimpeachable evidences which testify to the fact that there existed a definite birth-site of Rāma. It was located in the disputed shrine which was constructed after demoli-shing a temple of Rāma. Despite all these testimonies, if any historian clings to his old stand that there is no evidence showing the existence of any birthplace of Rāma at the disputed site, then one is reminded of the famous line of Voltaire: “Those who can make you believe absurdities, can make you commit atrocities.”

Thus, on the Rāmanavamī Ayodhyā has been attracting a large number of pilgrims ranging from four lakhs to one million for centuries and they have been performing pūjā at the Rāma-janmabhūmi site and even then, self-proclaimed impartial historians postulate that there is no evidence. It is ridiculous.

It appears that this worship in the Baburi mosque started in 1720 A.D. when Girdhar Bahadur was the all-powerful Governor of Oudh at Ayodhyā. Thus, the worship of the Hindus in the disputed shrine started 13 years after the death of Aurangzeb and sixty years after the demolition of the temple and the construction of the mosque and both the puja and Namaz continued until the proclamation of the British rule in August 1858. The take-over of the shrine by the Sikhs from the Punjab in November 1858 was the expression of the prevailing Hindu resentment.

Mir Rajjab Ali further complained that whenever the Moazzin called Azaan, the Respondent Nihang blew conch... Nevertheless, when the Hindus were asked to do it outside the shrine, they started creating trouble like blowing the conch at the same time when there was Azaan.

In view of the communal riots between the Hindus and the Muslims in 1855 the British Government took an arbitrary decision and deprived the Hindus of the worship in the disputed shrine and made an arrangement for the worship outside the mosque. It generated widespread resentment and a Nihang Sikh with 25 followers from the same sect from Punjab came to Ayodhyā and forcibly occupied the mosque. They did puja and homa inside it and placed an idol therein. Thereafter, they prayed to Guru Govind Singh and pitched a nishan outside the shrine. They wrote राम राम throughout the mosque with coal.

The very fact that Sardar Nihang Singh forcibly occupied the Janma-sthāna mosque on 15th December, 1858 A.D. and wrote राम,राम on its walls shows that the Sikhs had been associated with the Janma-sthāna shrine for long.

The scholarly Professor Panikkar should go through the text thoroughly before making such comments or stop misleading readers deliberately.

We are of the view that at Ayodhyā at least three temples existed till 1660 A.D. Fuhrer had found an inscription in the debris of Tretā Kā Thākura mosque which had been built by the order of Aurangzeb after demolishing a temple built earlier by Jayachandra in the V.S. 1241, i.e. 1184 A.D. The magnificent Svargadvāra temple, too, was demolished and an impressive mosque was built there by the order of Aurangzeb. There are many sources to confirm this fact.

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

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.

Even then, Prof. Habib makes this fanciful observation which is totally unsupported by any direct or indirect historical evidence. One must salute the superb sophistry.