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Now until the end of Great Moghul rule, that is to say till the beginning of the eighteenth century, Ayodhya was the capital of one of the provinces … - Hans T. Bakker
" "Now until the end of Great Moghul rule, that is to say till the beginning of the eighteenth century, Ayodhya was the capital of one of the provinces of the Muslim empire in North India. In consequence, Hindu sects had few rights to defend in the city. Pilgrimage was tolerated, but the cream of the profits from it was taken by the Muslim rulers in the form of a tax on pilgrims. It was forbidden to build temples or monasteries of more than a certain dimension in the city, and the existing temples fell into decay and disappeared or were replaced by mosques. The latter took place with the temple on the supposed spot of Rama's birth, dating from the early eleventh century. This small temple was replaced by a mosque, the Babri Masjid, in AD 1528, during the reign of the first Moghul emperor, Babur, a deed which was to have far-reaching consequences.
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About Hans T. Bakker
Hans T. Bakker (born 1948) is a cultural historian and Indologist, who has served as the Professor of the History of Hindusim and Jan Gonda Chair at the University of Groningen. He currently works in the British Museum as a researcher in project "Beyond Boundaries: Religion, Region, Language and the State".
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Hans Bakker
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Hans Teye Bakker
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Additional quotes by Hans T. Bakker
The original birthplace temple dated from the 10th or 11th century. Before its destruction the temple must have been one of the main pilgrimage centres of Ayodhya, _ especially on the occasion of Ramanwami .... The destruction of the temple would not have implied the end of all forms of worship in and around the holy site. Just as they do today,.. pilgrims may have assembled near the mosque to have darsan of the tihrtha, and in order to perform the puja special _ provisions may have been made ... .... The ritual of Ramanavami described in OA 22 (a recension of the Ayodhya Mahatmya), which is said to be carried out in the Janmasthan (OA 22.22), does not require a temple or the like and could therefore have been performed somewhere near the original holy spot in the 16th and following centuries. Such perseverance and flexibility of Hinduism under Muslim repression, which was demonstrated throughout the history of North India, could have provided an objective reason for the compiler of the OA recension not to delete or minimize his description of the Janamsthan despite its occupation by a mosque ...
“Notwithstanding all the difficulties discussed above, the original location of the Janma-sthãna is comparatively certain since it seems to be attested by the location of the mosque built by Babur in the building of which materials of a previous Hindu temple were used and are still visible. The mosque is believed by general consensus to occupy the site of the Janmasthana. After the destruction of the original temple a new Janmasthana temple was built on the north side of the mosque separated from it by a street.
In conclusion we may say that there is evidence for the existence of five Visnu temples in Ayodhya in the twelfth century: 1) Harismrti (Guptahari) at the Gopratara ghat, 2) Visnuhari at the Cakratirtha, 3) Candrahari on the west side of the Svargadvara ghats, 4) Dharmahari on the east side of the Svargadvara ghats, 5) a Visnu temple on the Janmabhumi. Three of these temples have been replaced by mosques and one was swept away by the Sarayu. The fate of the fifth is unknown but the site is occupied today by a new Guptahari/Cakrahari temple.
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