In 1376 ce, Firoz Shah Tughlaq began constructing the Atala mosque in Jaunpur by pulling down the Atala Devi temple constructed there by Jayachandra.… - Vikram Sampath
" "In 1376 ce, Firoz Shah Tughlaq began constructing the Atala mosque in Jaunpur by pulling down the Atala Devi temple constructed there by Jayachandra. Sukul speculates that if a prominent temple such as the Atala Devi temple in Jaunpur was demolished, it is reasonable to assume that those in Varanasi would not have been spared.37 Firoz Shah’s representative in Varanasi was vigorously constructing quite a few mosques at the site of old Hindu temples with materials obtained from demolishing them. Hence, one might assume that these temples in Varanasi had been pulled down first. The famous Arhai-Kangara mosque, the Chaukhambha mosque, and the mosque in Golaghat, as well as many others in the Alavipura ward, belong to this period, and almost the entire building scheme in Bakaria Kund was also constructed at the same time.
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About Vikram Sampath
Vikram Sampath is an Indian historian and author of four books.
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By 1393 ce, the Sharqui dynasty had replaced the Tughlaqs with the centre of power in neighbouring Jaunpur. This further eclipsed the already diminished importance of Varanasi. The city hardly features in the annals of the Sharqui kingdom. Under Ibrahim Shah of this dynasty, the Atala mosque of Firoz Shah, which had been left incomplete, was completed in 1408. Construction of several other mosques was completed with stones and materials belonging to demolished temples from the fifth to fourteenth centuries. The Padmeshwara inscription mentioned above was transported all the way from Varanasi to Jaunpur to be set in the walls of the Lal Darwaza Masjid there. The masjid was built in 1447 by Bibi Raji, the queen of Sultan Mahmud Sharqui. Several stone pillars from the Gupta period were also used as stools in the mosque gardens.40 Hence, evidently, the debris of demolished temples was being carried to Jaunpur and steadily used in mosque construction.
The streak of rationality and questioning tradition too came early to him. Once a multicoloured book on the shelf at home caught his attention and he decided to read it, despite it being in Sanskrit, of which he understood very little. When Damodarpant discovered that his young son was reading the Aranyaka s he was enraged. There was a superstition that reading the Aranyaka s at home forebodes evil for the reader’s worldly life and they needed to be read in seclusion in the woods. This left a lasting question in Vinayak’s mind. How could someone as intelligent as his father believe in such superstitions?, he wondered. Mocking the belief, he continued reading the book without anyone’s knowledge and proved to himself that this was just a fanciful and concocted tale.
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