Uttar Pradesh

"Not a piece of architecture, as other buildings are, but the proud passions of an emperor’s love wrought in living stones."

"The Taj is incomparable, designed like a palace and finished like a jewel—a snow-white emanation starting from a bed of cypresses and backed by a turquoise sky, pure, perfect and unutterably lovely. One feels the same sensation as in gazing at a beautiful woman, one who has that mixture of loveliness and sadness which is essential to the highest beauty."

"Along with the masses of labourers flocking to Agra once news of its [Taj Mahal] inception spread, materials for the construction had also begun arriving; red sand stone from local quarries in Fatehpur Sikri and marble dug from the hills of far-off Makrana in Rajasthan. In order to transport the marble, a ten-mile long ramp of tampered earth was built through Agra on which an unending parade of thousand elephants and bullock carts continually dragged the blocks of marble to the building site."

"One can imagine having a procedural rule that anything ambiguous should be treated as the Taj Mahal unless we see that it is labelled "fog"...The motorist replies: "What sort of rule is this? Surely the best guarantee I can have that the fog is fog is if I fail to see the sign saying 'fog' because of the fog.""

"The soul of Iran incarnate in the body of India."

"Different people have different views of the Taj but it would be enough to say that it has a life of its own that leaps out of marble, provided you understand that it is a monument of love. As an architectural masterpiece, nothing could be added or substracted from it."

"Shrine of Love -Taj Mahal I am the tear drop of a grieving lover A magnificent declaration of his ardor A marble symphony by maestro carvers A magnum opus, an aria by Wagner to savor I am the tomb royal of departed Mumtaz Mahal I change many hues like her moods that dapple I am homage to Shah’s Queen that held him in thrall My exquisite inlaid work in crafting do my visitors enthrall I am one of the declared seven wonders of the world Global admirers are amazed as my beauty is unfurled Like unveiling of a blushing bride under many covers My beauty too unfolds in layers beckoning in whispers I am the legendary love epic’s poetry in marble, a tomb immortal Lovers exchange vows before me with faces lit like candles Yet for all my magnificence and breathtaking glory I am tainted by amputated limbs of craftsmen, a fact gory I am piece de resistance, an epitome of architectural magnificence For centuries I am a benevolent provider to many folks in silence As visitors stand n behold me in awe they forget my real significance I am a symbol of death, a tomb signifying all life ends as it is transient I am the tear drop of a grieving lover A magnificent declaration of his ardor A marble symphony by maestro carvers A magnum opus, an aria by Wagner to savor."

"When you do music concerts at Taj Mahal and the Acropolis, you have to be careful about your performance being appropriate with the place that surrounds you. It has to be appropriate to the culture - it should fit the building behind you, the environment you are playing it in and the culture of that place."

"The Taj Mahal is one of the seven wonders. My guide assures me that it is 'perhaps the most beautiful building in the world.' Following its advice, we drove out to have our first look at the marvel by the light of the setting sun. Nature did its best for the Taj. The west was duly red, and orange, and yellow, and, finally, emerald green, grading into pale and flawless blue towards the zenith. Two evening stars, Venus and Mercury, pursued the sunken sun. The sacred Jumna was like a sheet of silver between its banks... Nature, I repeat, did its best. But though it adorned, it could not improve the works of man. The Taj, even at sunset, even reverberated upside down from tanks and river, even in conjunction with melancholy cypresses— -the Taj was a disappointment... My failure to appreciate the Taj is due, I think, to the fact that, while I am very fond of architecture and the decorative arts, I am very little interested in the expensive or the picturesque, as such and by themselves. Now the great qualities of the Taj are precisely those of expensiveness and picturesqueness, Milk-white amongst its dark cypresses, flawlessly mirrored, it is positively the Toteninsel of Arnold Boecklin come true... The Taj itself is marred by none of the faults which characterize the minarets. But its elegance is at the best of a very dry and negative kind. Its ‘ classicism ’ is the product not of intellectual restraint imposed on an exuberant fancy, but of an actual deficiency of fancy, a poverty of imagination. One is struck at once by the lack of variety in the architectural forms of which it is composed. There are, for all practical purposes, only two contrasting formal elements in the whole design — the onion dome, reproduced in two dimensions in the pointed arches of the recessed bays, and the flat wall surface with its sharply rectangular limits. When the Taj is compared with more or less contemporary European buildings in the neo-classic style of the High Renaissance and Baroque periods, this poverty in the formal elements composing it becomes very apparent. ... But it is made of marble. Marble, I perceive, covers a multitude of sins."

"Should guilty seek asylum here, Like one pardoned, he becomes free from sin. Should a sinner make his way to this mansion, All his past sins are to be washed away. The sight of this mansion creates sorrowing sighs; And the sun and the moon shed tears from their eyes. In this world this edifice [Taj Mahal] has been made; To display thereby the creator's glory."

"Aye, build it on these banks," the monarch said, "That when the autumn winds have swept the sea, They may come hither with their falling rains, A voice of mighty weeping o'er her grave."

"Yeah, I can understand that. All the splendor of the Taj Mahal, without the inconvenience and expense of traveling to India."

"...approached the Taj with a radiant smile, ready to experience great beauty. We were privileged to see the delicate semi-precious-stone floral inlays and lacey marble screen carvings through his sensitive fingertips, And to hear him describe what his fingers saw. I shut my eyes and let my fingers trace exquisite inlay patterns and follow the intricate carvings. I felt the power of enduring beauty created by craftsman centuries before and learned from Rodney a deeper way of seeing."

"It was built up by the Mughal Emperor Shah Jahan, who wanted his beloved wife to be remembered by one and all, with help of architectural geniuses like Ustad Isa, Isa Mohammad Effendi and Puru of Persia. The result that came across was a fine piece of Mughal architecture, fused with Persian, Islamic, and Indian architectural styles; or is believed so by many."

"The Taj Mahal is exquisite. Transported slab by slab to the United States and re-erected, it might be wholly admirable.But in India it is a building wastefully without function; it is only a despot’s monument to a woman, not of India, who bore a child every year for fifteen years."

"Every drop of rain that falls in Sahara Desert says it all It's a miracle. All God's creations great and small, the Golden Gate and the Taj Mahal That's a miracle. Test tube babies being born, mothers, fathers dead and gone It's a miracle."

"Shah Jahan, who proved an emperor to be shorter than a lover, who turned a grave into a temple who gave his beloved a place of God and converted love into a prayer."

"If I'd ever grown prosperous like he was, I'd not have waited for my beloved's death before I erected a Taj Mahal."

"Taj Mahal is not just a monument, but a symbol of love."

"I found the Taj Mahal as the most appropriate example of artistically expressed love."

"She ran off with my plunge router guide. How am I supposed to build that scale model of the Taj Mahal out of cherry wood without my plunge router guide?"

"It is good to recall that three centuries ago, around the year 1660, two of the greatest monuments of modern history were erected, one in the West and one in the East; St. Paul's Cathedral in London and the Taj Mahal in Agra. Between them, the two symbolize, perhaps better than words can describe, the comparative level of architectural technology, the comparative level of craftsmanship and the comparative level of affluence and sophistication the two cultures had attained at that epoch of history. But about the same time there was also created—and this time only in the West—a third monument, a monument still greater in its eventual import for humanity. This was Newton's Principia, published in 1687. Newton's work had no counterpart in the India of the Mughals. I would like to describe the fate of the technology which built the Taj Mahal when it came into contact with the culture and technology symbolized by the Principia of Newton."

"Taj has been described as having been designed by giants and finished by jewellers."

"As a tribute to a beautiful woman and as a monument of enduring love, it reveals its subtleties when one visits it without being in a hurry. Its ctangular base is in itself a symbolic of the different sides from which to view a beautiful woman. The main gate is like a veil to a woman’s face which should be lifted delicately, gently and without haste on the wedding night. In Indian tradition, the veil is lifted gently to reveal the beauty of the bride. As one stands inside the main gate of it, his eyes are directed to an arch which frames the Taj."

"We had admired the presidential palace and parliament houses, paused beside the striking India Gate, inspected the 16th Century Humayun's Tomb--a forerunner to the Taj Mahal--and cruised past scores of international embassies."

"It is a celebration of woman built in marble and that’s the way to appreciate it."

"The Taj is pinkish in the morning, milky white in the evening and golden when the moon shines. These changes, they say, depict the moods of woman."

"It rises above the banks of the river like a solitary tear suspended on the cheek of time."

"Alternate version: A tear drop on the cheek of eternity."

"An immense mausoleum of white marble, built in Agra between 1631 and 1648 by order of the Mughal emperor Shah Jahan in memory of his favourite wife, it is the jewel of Muslim art in India and one of the universally admired masterpieces of the world's heritage."

"It is considered to be the greatest architectural achievement in the whole range of Indo-Islamic architecture. Its recognised architectonic beauty has a rhythmic combination of solids and voids, concave and convex and light shadow; such as arches and domes further increases the aesthetic aspect. The colour combination of lush green scape reddish pathway and blue sky over it show cases the monument in ever changing tints and moods. The relief work in marble and inlay with precious and semi precious stones make it a monument apart."

"The most impressive in the Taj Mahal complex next to the tomb, is the main gate which stands majestically in the centre of the southern wall of the forecourt. The gate is flanked on the north front by double arcade galleries. The garden in front of the galleries is subdivided into four quarters by two main walk-ways and each quarters in turn subdivided by the narrower cross-axial walkways, on the Timurid-Persian scheme of the walled in garden. The enclosure walls on the east and west have a pavilion at the centre."

"It is a perfect symmetrical planned building, with an emphasis of bilateral symmetry along a central axis on which the main features are placed. The building material used is brick-in-lime mortar veneered with red sandstone and marble and inlay work of precious/semi precious stones."

"Although an important amount of repairs and conservation works have been carried out right from the British period in India these have not compromised to the original qualities of the buildings."

"On the 6th of Bahman (4 Rajab 1041/26 January 1632), the fruit of the tree of sovereignty and caliphate, the prince of lofty worth Sultan Shah Shuja' Bahadur returned to the royal camp from Akbarabad, along with the 'Umdat ul-Mulk Wazir Khan and the noble and chaste lady Sitti Khanan, who held the post of the deputy (wikalat) and chief Lady-in-Waiting of that one of praiseworthy habits, acquired the honors of accompanying the litter encompassed by unlimited pardon and forgiveness; and all along the way, they provided food and largesse to the poor."

"After reaching Akbarabad, it was entrusted to earth in the heaven-like tract of land (sarzamin-i-bihisht-a'in) situated to the south side of the Abode of the Caliphate, overlooking the river Jumna, which had belonged to Raja Man Singh; and to acquire it, His Majesty, the Caliph-ranked, had given in exchange ( 'iwad ) a mansion (manzil), loftier than the said mansion, to his grandson Raja Jai Singh. And on the top of the illumined grave, at first in haste (az ru-i-tajil), a small domed building (gumbadi-mukhtasar) was built (asas nihadand), so that the eye of a non-confidante (na-mahram) does not fall on the holy precincts (haram) of the grave of that veiled one of the curtains of chastity."

"And plans were laid out (tarah afganand) for a magnificent building ( 'imarat-i-alishan ) and a dome (gumbadi) of lofty foundation (rafi-buniyan), which for height (dar bulandi) will, until the Day of Resurrection, remain a memorial to the sky-high aspiration of His Majesty the Second Sahib Qiran and which for strength (darustwari) will display the firmness of the intentions of its builder. And the far-seeing engineers (muhandisan) and art-creating architects (mimaran-i-sanat-afrin) estimated the cost of this building (imarat) would be 40 lakhs of rupees."

"Subsequently, in that heaven-like tract of land (sarzamin), the heavenly plinth (asman asas) was laid for a mausoleum (rauza) of lofty foundation ( 'alabunyan ), which, in strength and loftiness and high dignity and magnificence of rank, is the honor of the terrestrial world, which is completely of white marble slabs, and which has arranged round it a pleasing garden having the marks of Paradise. On one side of it, a lofty mosque was built and on the other side, a replica thereof, a guest house (mihman-khana) of lofty expanse: and on its sides (atrafash), there were constructed (bunyad nazirafta) rooms (hujaraha) and portals (aiwanha), and before its gates, several newly fashioned (nau-a'in) plazas and joy-increasing sarais (sara), which have no like and equal on the surface of the earth in spaciousness of area and novelty of design. In the space of twenty years, that building ('imarat), the foundation (buniyadash) which is the eighth layer of the world and whose cap is the tenth roof of the sky, was completed at a cost of 50 lakhs of rupees; and through its extreme loftiness of dignity and rank and excellence of decoration and ornament, it has become the honor of the ancient roof of the azure sky."

"It is the queen of architecture. Other buildings may be as famous, but no other is so consistently admired for a beauty that is seen as both feminine and regal. Many people feel that to class Taj Mahal as architecture is a mistake: it is both too personal and too magnificent."

"To too many people in India it suggests not only a building but a blend of tea. It is also cry of admiration as Wah Taj!, indicative of Mughal sophistication and elegance...There are several appropriations to the building name to brand names such as of hotels, tea, saffron, and bars of soap and so forth."

"It is a tomb, most famous of the Mughals, whose empire flourished in India between the fifteenth and eighteenth centuries, enshrining the remains of the fifth emperor of the dynasty, Shah Jehan| and those of his second wife [[w;Mumtaz Mahal|Mumtaz Mahal. She died before him and construction of the complex began immediately."

"The building’s beauty is a [[metaphor for hers [Mumtaz Mahal] and is thus contemplated as feminine. It is builder's feeling for the woman interred within. What else but passion, they ask, could have inspired something so perfect?"

"The idea of Taj as an expression of love has made it a favorite destination for honeymooners... observing the ritual of getting photograph taken while seated on a marble bench as a backdrop. Such images are so widely circulated that Princess Diana had to appear in this pose alone on a royal tour of India shortly before the break-up of her marriage with Prince Charles, to convey to the world her sense of loneliness and loss."

"So grand a structure cannot be purely and simply a tomb."

"As a symbol of love it does not quite work for her, since its overwhelming beauty demands a passive response that is irritating to the adventurous."

"Its secondary career has been as a symbol of India. The prize piece of Indian heritage, it is seen to embody the country’s celebrated history and civilization...Elevated to the national symbol by outsiders, not until about 1900 was it accepted as such by Indians."

"Early Indian visitors to the Taj, who came either as pilgrims or sightseers, were far outnumbered by those going elsewhere. And this continues. Today it is seen by two million Indians per year. The Tirupati temple in southern India, meanwhile welcomes nearly twelve million pilgrims per year. Yet it is the Taj that is recognized as the symbol of India."

"The other seeming oddity of its role as a national symbol is that it has achieved this status for Indians in spite of it being Islamic."

"The year 2005 was declared as the buildings 350th anniversary, and in September of that year, a crowd of people collectively offered at the building a shawl measuring 100 m in length....as a standard gesture of congratulations meted out to persons but offering a shawl at a tomb is a religious rite in Islam. To avoid any misunderstanding the members of this crowd were at pains to point out that they represented many different religions and theirs was a ‘secular shawl’. Reverence for the Taj was thereby removed from any specifically ‘Islamic’ context and a common ownership was declared."

"No one it seems is willing to play by the rules. The original builders overlooked orthodoxy (Islamic), and modern devotees overlook unwanted historical associations, both in order to shape the Taj according to their own desires."

"One of the first to do [including Taj under the Seven Wonders of the world] so was the French physician François Bernier, who was present in India at the time of its construction and averred: 'this monument deserves much more to be numbered among the wonders of the world than the pyramids of Egypt’, which he described by comparison as ‘unshapen masses and heaps of stone’. The Taj has achieved inclusion among the New Seven Wonders of the World, the subject of a worldwide popular internet vote organized by the Swiss adventurer Bernard Weber."

"There was a major restoration programme initiated by Lord Curzon. His efforts at the Taj Mahal have had a mixed reception. They are often judged to be largely benign, and they even received complimentary accolades from Jawaharlal Nehru. Post-colonial critics of the Raj have predictably been less willing to exonerate this exemplar of aristocracy."

"...how Mughal is the name Taj Mahal anyway? It is usually said that the name derives from Mumtaz Mahal, the title given to the empress which means ‘select of the palace.’ There is room for doubt about this; ‘taj’ need not be abbreviation of ‘mumtaz’ since it is itself a perfectly good Persian word meaning ‘crown’. It is also worth noting that the building is not called Taj Mahal in the contemporary Mughal sources. Abdul Hamid Lahauri, the author of Padshahnama, the official history of Shah Jahan’s reign calls it rauza-i munawwara, meaning the illumined or illustrious tomb (where rauza implies specifically a tomb in a garden."

"Above the inner domes, which is radiant like the hearts of angels, has been raised another heaven-touching, guava-shaped dome, to discover the minute mathematical degrees of which would confound even the celestial geometrician. Crowning this dome of heavenly rank, the circumference of whose outer girth is 110 yards, there has been affixed a golden filial 11 yards high, glittering like the sun, with its summit rising to a total height of 107 yards above the ground."

"At the corner of the white marble platform, which is 23 yards above the level of the ground, stand four minarets, also of marble, with interior staircases and capped by cupolas, which are 7 cubits in diameter and rise to a total of 32 cubits from the pavement of the said platform to the filial, appearing as it were, like ladders reaching towards the heavens."

"Its designers drew inspiration from three related traditions: the architecture of the Mughals' central Asian homeland; the buildings erected by earlier Muslim rulers of India, especially in the Delhi region; and the much older architectural expertise of India itself."

"For a building that is supposedly a symbol of love, it has generated a lot of anger. Or rather, some people have been angered by what others have said about it, and have felt called on to defend its honour."

"The interior dome of the mausoleum was built to evoke eternity, since it held a single tone for nearly half a minute. What is remarkable about it is not only the complete and sophisticated program that included architecture, inscriptions and floral imagery to project a permanent garden, but also the intention that the complex would be visited by a large public purpose."

"It was built with posterity in mind; we the viewers are part of its concept."

"It was intended as an earthly reflection of paradise not just for Mumtaz Mahal, but also for the visitors who would visit it over the years. In fact the larger Taj complex with its forecourt of the Jilaukhana complex and the surrounding bazar and caravanserai zone were meant to accommodate travelers."

"It is a special case because it illustrates both intention to represent a Paradise on earth and reception of its message. While it is unique in scale and dimension, it also exemplifies the special place that gardens held for the Mughal dynasty."

"Making a pilgrimage there in Banaras every day for a whole year, still she did not reach all the sacred places. For in Banaras there is a sacred place at every step."

"Benaras is older than history, older than tradition, older even than legend and looks twice as old as all of them put together."

"I think Banares is one of the most wonderful places I have ever seen. It has struck me that a Westerner feels in Banares very much as an Oriental must feel while he is planted down in the middle of London."

"Many people think they cannot have knowledge or understanding of God without reading books. But hearing is better than reading, and seeing is better than hearing. Hearing about Benares is different from reading about it; but seeing Benares is different from either hearing or reading."

"The history of this period [of Muslim domination] is complicated, and the various Muslim dynasties which came to power through the centuries were far from monolithic in their policies... But for the most part these were hard centuries. The religious life of the city was under almost constant threat. At least six times during these years the temples of Kashi were destroyed... Although parts of Banaras were destroyed repeatedly between the twelfth and the seventeenth centuries by the armies of the various Muslim kings who ruled North India, they were rebuilt, right on top of the ruins and rubble. Despite the fact that few of its buildings are ancient, the city looks very old."

"Benares is holy. Europe, grown superficial, hardly understands such truths anymore.....I feel nearer here than I have ever done to the heart of the world; here I feel everyday as if soon, perhaps even today, I would receive the grace of supreme revelation...The atmosphere of devotion which hangs above the river is improbable in strength; stronger than in any church that I have ever visited. Every would be Christian priest would do well to sacrifice a year of his theological studies in order to spend his time on the Ganges; here he would discover what piety means."

"It had been brought to the notice of His Majesty that during the late reign many idol temples had been begun, but remained unfinished at Benares, the great stronghold of infidelity. The infidels were now desirous of completing them. His Majesty, the defender of the faith, gave orders that at Benares, and throughout all his dominions in every place, all temples that had been begun should be cast down. It was now reported from the province of Allahãbãd that seventy-six temples had been destroyed in the district of Benares.'"

"From that place the royal army proceeded towards Benares, ‘which is in the centre of the country of Hind,’ and here they destroyed nearly one thousand temples, and raised mosques on their foundations; and the knowledge of the law became promulgated, and the foundations of religion were established; ‘and the face of the dinar and the diram was adorned with the name and blessed titles’ of the king. The Rais and chiefs of Hind came forward to proffer their allegiance. ‘The government of that country was bestowed on one of the most celebrated and exalted servants of the State,’ in order that he might distribute justice and repress idolatry."

"This city anciently bore the name of Kashi, but at what period it received its present name the page of history is silent. It is built on the north side of the river, which is here very broad, and the banks of which are very high : from the water, its appearance is extremely beautiful ; the great variety of the buildings strikes the eye, and the whole view is much improved by innumerable flights of stone steps, which are either entrances into the several temples, or to the houses.... Nearly in the center of the city is a considerable Mahomedan mosque, with two minarets ... this building was raised by that most intolerant and ambitious of human beings, the Emperor Aurungzebe, who destroyed a magnificent temple of the Hindoos on this spot, and built the present mosque, said to be of the same extent and height of the building destroyed... Surrounding the city are many ruins of buildings, the effects of Mahomedan intolerance."

"The city of Benares, for its wealth, costly buildings, and the number of its inhabitants, is classed in the first of those now remaining in the possession of the Hindoos. To describe with a due degree of precision the various temples dedicated at Benares, to the almost innumerable deities, and to explain the origin of their foundation with the necessary arrangement, would require a knowledge far superior to mine in the mysterious subject of Hindoo Mythology. It is at this day enveloped in such deep obscurity, that even those pundits the most skilfully versed in the Sanscrit,* are not able to render it moderately comprehensible to the generality of people. ....At the distance of eight miles from the city of Benares, as it is approached on the river, from the eastward, the eye is attracted by the view of two lofty minarets, which were erected by Aurungzebe, on the foundation of an ancient Hindoo temple, dedicated to the Mhah Deve. The construction on this sacred ruin of so towering a Mahometan pile, which, from its elevated height, seems to look down with triumph and exultation on the fallen state of a city so profoundly revered by the Hindoos, would appear to have been prompted to the mind of Auruugzebe, hy a bigoted and intemperate desire of insulting their religion. If such was his wish, it hath been completely fulfilled. For the Hindoos consider this monument, as the disgraceful record of a foreign yoke, proclaiming to every stranger, that their favourite city has been debased, and the worship of ther gods defiled. from the top of the minarets is seen the entire prospect of Benares, which occupies a space of .about two miles and an half along the northern bank of the Ganges, and generally a mile inland from the river....The irregular and compressed manner which has been invariably adopted in forming the streets of Benares,has destroyed the effects which symmetry and arrangement would have otherwise bestowed on a city, entitled, from its valuable buildings, to a preference of any capital which I have seen in India."

"“The infidels demolished a mosque,” writes the author of the Ganj-i-Arshadi, “that was under construction and wounded the artisans. When the news reached Shah Yasin, he came to Banaras from Mandyawa and collecting the Muslim weavers, demolished the big temple. A Sayyid who was an artisan by profession agreed with one Abdul Rasul to build a mosque at Banaras and accordingly the foundation was laid. Near the place there was a temple and many houses belonging to it were in the occupation of the Rajputs. The infidels decided that the construction of a mosque in the locality was not proper and that it should be razed to the ground. At night the walls of the mosque were found demolished. Next day the wall was rebuilt but it was again destroyed. This happened three or four times. At last the Sayyid hid himself in a corner. With the advent of night the infidels came to achieve their nefarious purpose. When Abdul Rasul gave the alarm, the infidels began to fight and the Sayyid was wounded by the Rajputs. In the meantime, the Mussulman residents of the neighbourhood arrived at the spot and the infidels took to their heels. The wounded Muslims were taken to Shah Yasin who, determined to vindicate the cause of Islam. When he came to the mosque, people collected from the neighbourhood. The civil officers were outwardly inclined to side with the saint but in reality they were afraid of the royal displeasure on account of the Raja, who was a courtier of the Emperor and had built the temple (near which the mosque was under construction). Shah Yasin, however, took up the sword and started for Jihad. The civil officers sent him a message that such a grave step should not be taken without the Emperor’s permission. Shah Yasin, paying no heed, sallied forth till he reached Bazar Chau Khamba through a fusillade of stones… The doors (of temples) were forced open and the idols thrown down. The weavers and other Mussulmans demolished about 500 temples. They desired to destroy the temple of Beni Madho, but as lanes were barricaded, they desisted from going further.”"

"“In August, 1669, the temple of Vishvanath at Banaras was demolished. The presiding priest of the temple was just in time to remove the idols and throw them into a neighbouring well which thus became a centre of interest ever after. The temple of Gopi Nath in Banaras was also destroyed about the same time. He (Aurangzeb) is alleged to have tried to demolish the Shiva temple of Jangamwadi in Banaras”, but could not succeed because of opposition."

"In Banaras, according to Ibn-ul-Asir, Shihabuddin’s slaughter of the Hindus was immense, “none was spared except women and children,” who were destined to be made slaves."

"Mosques of Alamgir (Aurangzeb) : It is said that the mosque of Benares was built by Alamgir on the site of the Bisheshwar Temple. That temple was very tall and (held as) holy among the Hindus. On this very site and with those very stones he constructed a lofty mosque, and its ancient stones were rearranged after being embedded in the walls of the mosque. It is one of the renowed mosques of Hindustan. The second mosque at Benares (is the one) which was built by Alamgir on the bank of the Ganga with chiselled stones. This also is a renowned mosque of Hindustan. It has 28 towers, each of which is 238 feet tall. This is on the bank of the Ganga and its foundations extend to the depth of the waters."

"Thousands of pilgrims who visit Mathura or walk past the site of Vishvanath temple and Gyanvapi Masjid in Varanasi everyday, are reminded of Mughal vandalism and disregard for Hindu sensitivities by Muslim rulers."

"Mahomed Ghoory, in the mean time returning from Ghizny, marched towards Kunowj, and engaged Jye-chund Ray, the Prince of Kunowj and Benares' This prince led his forces into the field, between Chundwar and Etawa, where he sustained a signal defeat from the vanguard of the Ghiznevide army, led by Kootbood-Deen Eibuk, and lost the whole of his baggage and elephants' He marched from thence to Benares, where, having broken the idols in above 1000 temples, he purified and consecrated the latter to the worship of the true God...'Mahomed Ghoory, following with the body of the army into the city of Benares, took possession of the country as far as the boundaries of Bengal, without opposition, and having destroyed all the idols, loaded four thousand camels with spoils.'"

"Next year he [Muhammad of Ghor] defeated Jayachandra of Kanauj. A general massacre, rapine, and pillage followed. The Gahadvad treasuries at Asni and Varanasi were plundered. Hasan Nizami rejoices that in Benares which is the centre of the country of Hind, they destroyed one thousand temples and raised mosques on their foundations. According to Kamil-ut-Tawarikh of Ibn Asir, 'The slaughter of Hindus (at Varanasi) was immense; none were spared except women and children, and the carnage of men went on until the earth was weary.' The women and children were spared so that they could be enslaved and sold all over the Islamic world. It may be added that the Buddhist complex at Sarnath was sacked at this time, and the Bhikshus were slaughtered."

"'I am here led to relate that at the city of Banaras a temple had been erected by Rajah Maun Singh, which cost him the sum of nearly thirty-six laks of five methkally ashrefies. The principle idol in this temple had on its head a tiara or cap, enriched with jewels to the amount of three laks ashrefies. He had placed in this temple moreover, as the associates and ministering servants of the principal idol, four other images of solid gold, each crowned with a tiara, in the like manner enriched with precious stones. It was the belief of these Jehennemites that a dead Hindu, provided when alive he had been a worshipper, when laid before this idol would be restored to life. As I could not possibly give credit to such a pretence, I employed a confidential person to ascertain the truth; and, as I justly supposed, the whole was detected to be an impudent imposture. Of this discovery I availed myself, and I made it my plea for throwing down the temple which was the scene of this imposture and on the spot, with the very same materials, I erected the great mosque, because the very name of Islam was proscribed at Banaras, and with God's blessing it is my design, if I live, to fill it full with true believers.'"

"Hari who had been commissioned by Hara to protect Varanasi from the wicked Turuska warrior, as the only one who was able to protect the earth, was again born from him, his name being renowned as Govindapala."

"“The chief temples destroyed by King Aurangzeb within his kingdom were the following: Maisa (? Mayapur), Matura (Mathura), Caxis (Kashi), Hajudia (Ajudhya), and an infinite number of others ; but, not to tire the reader, I do not append their names.”"

"Banaras experienced its first Muslim attack in AD 1033, when troops of Ahmad Nialtagin, son of Mahmud of Ghaznavi, suddenly appeared before the city. Banaras was totally devastated in AD 1994 by a Ghurid force led by Qutubuddin Aibak. Hardly a shrine survived the onslaught. Buddhist presence was almost wholly wiped out with the havoc wrought at Sarnath. In the ensuing centuries of Muslim political ascendancy, Banaras' great temples were destroyed several times. The Banaras of the Puranic mahatmyas was completely obliterated; the Krittivasa, Omkara, Mahadeva, Madhyaameshvara, Vishvanath, Bindu Madhava, and Kaal Bhairava temples were all razed. In many cases, mosques were built with "calculated insolence" in their place and the sites closed to Hindus."

"It is worthy of notice, as illustrating the nature of Mohammedan rule in India, that nearly all the buildings in Benares, of acknowledged antiquity, have been appropriated by the Mussulamans being used as mosques, Mausoleums, dargahs and so forth... Although the city is bestrewn with temples in every in every direction, in some places very thickly, yet it would be difficult... to find twenty temples, in all Banaras, of the age of Aurangzeb, or from 1658 to 1707."

"The army could only remain there from morning to mid-day prayer because of the peril. The markets of the drapers, perfumers, and jewellers, were plundered, but it was impossible to do more. The people of the army became rich, for they all carried off gold, silver, perfumes and jewels, and got back in safety."

"It is worthy of notice, as illustrating the nature of Mohammedan rule in India, that nearly all the buildings in Benares, of acknowledged antiquity, have been appropriated by the Musulmans; being used as mosques, mausoleums, dargahs, and so forth; and also that a large portion of the separate pillars, architraves, and various other ancient remains, which, as before remarked, are so plentifully found in one part of the city, now contribute to the support or adornment of their edifices. Not content with destroying temples and mutilating idols, with all the zeal of fanatics, they fixed their greedy eyes on whatever object was suited to their own purposes, and, without scruple or any of the tenderness shown by the present rulers, seized upon it for themselves. And thus it has come to pass, that every solid and durable structure, and every ancient stone of value, being esteemed by them as their peculiar property, has, with very few exceptions, passed into their hands."

"It is a small mosque wholly devoid of magnificence, erected, according to Mussulman practice, upon the ruins of a Hindoo temple. The limited site on which it was built may not have admitted of the usual display of beauty or splendour, or the imperial founder may have considered it more as a monument of triumph than of grandeur – have desired that it should express contempt than command admiration. Benares was indeed taken and plundered, and given up to every excess, by Mahomed Gauri in the year 1194; but the mosque in question was constructed by Aurungzebe, who has left behind him many similar proofs of his persecution of the Hindoos. A humane king would have lamented the past injuries of his subjects, a great one would have repaired them, but Aurungzebe, in a more enlightened age, and without the palliation of his predecessor, a barbarian and a conqueror, deliberately augmented the desolation of the city, the object of veneration of a whole people, and treated with derision and dishonour the religious feelings of its most peaceful inhabitants. It struck me as one of the most remarkable instances of the passive character of the Hindoos that they should have suffered the lofty minarets of this mosque to tower over their temples so long, and to be the first objects that meet the eye of the pilgrim on his approach to the far-sought sanctuary of his religion."

"There is hardly any city in the world that can claim greater antiquity, greater continuity and greater popular veneration than Banaras. Banaras has been a holy city for at least thirty centuries‛... ‚No city in India arouses the religious emotions of the Hindus as much as KÁÐÍ does. To the Hindu mind it represents great and unbroken traditions of religious sanctity and learning. It is a miniature of Hindu life through the ages‛."

"The Lord Cherisher of the Faith learnt that in the provinces of Tatta, Multan, and especially at Benares, the Brahman misbelievers used to teach their false books in their established schools, and that admirers and students both Hindu and Muslim, used to come from great distances to these misguided men in order to acquire this vile learning. His Majesty, eager to establish Islam, issued orders to the governors of all the provinces to demolish the schools and temples of the infidels and with the utmost urgency put down the teaching and the public practice of the religion of these misbelievers.'...'It was reported that, according to the Emperor's command, his officers had demolished the temple of Viswanath at Kashi.'.."

"The history of a country is sometimes epitomized in the history of one of its principal cities. The city of Benares represents India, religiously and intellectually, just as Paris represents the political sentiments of France. There are few cities in the world of greater antiquity, and none that have so uninterruptedly maintained their ancient celebrity and distinction. In Benares, Buddhism was first promulgated; in Benares, Hinduism has had her home in the bosom of her most impassioned votaries. This city, therefore, has given impulse and vigour to the two religions which to this day govern half the world."

"It [Kashi] has survived in age a hundred lives of Bruhma [Brahma], each of whose days is equal to 4320 millions of years; it stands apart from the earth, supported upon the trisool or trident of Mahadeo [Shiva], never shaken by earthquakes; and the whole city was once of pure gold, but has since degenerated into stone and brick, along with the rapid deterioration of human virtue."

"In the Linga Purana, which is believed to have been composed between the fifth and tenth centuries ce, Bhagwan Shiva tells his consort Devi Parvati about this ‘holy centre’: One whose mind is fixed in me, one who is devoted to me, one who has always dedicated his holy rites to me, does not attain liberation anywhere else in the same manner as here. O! fair lady! A creature that dies here becomes competent to attain salvation … this holy centre will never be abandoned by me nor has it been eschewed by me. This holy centre, therefore, is known as ‘Avimukta’ … this Avimukta is more auspicious than even Prayaga which is the foremost of all holy centres."

"The Kashi Khanda, which was appended to the sixth-century ce text Skanda Purana as a later appendage of the thirteenth–fourteenth centuries, guarantees to the devout this eternal promise: At the time of death, when the sensitive weak spots get pierced and they are afflicted by rheumatism, men will lose the power of memory. There, at the time when the soul comes out, Lord Vishweshwara himself imparts the Taraka Brahman (Rama Mantra of six syllables) Mantra, whereby the individual identifies himself with it (Supreme Being, i.e. gets liberated)."

"To Kashi, its pre-eminence was really the gift of the Puranas which undertook to spread the cult of Shiva. Beginning by stressing (as did the later Bhakti mārga) the inferiority of Vedic sacrifices as compared to devotion to God (Shiva), they ended by making ‘the city of Shiva’ (Shivapuri, i.e. Kashi) the best place for the performance of those sacrifices. In this syncretism of Vedic and non-Aryan cults at Kashi lay the secret of its wide appeal and its rise as the first place among our tirthas."

"There is no linga equal to that of Vishwanatha. There is no tirtha other than Manikarnika. There is no splendid penance grove anywhere else on par with my Anandavana. The whole of Varanasi is full of tirthas. Its very name is Tirtha of all Tirthas. There itself is the highly sacred Manikarnika, the very ground of my happiness. From the site which is my royal palace, the city extends in between the north and the east, to the left is 300 hands (up to Harischandreshwara) and to the right it is 200 hands (up to Ganga Keshava). In Ganga, Manikarnika extends to five hundred hands north to south. It is the very essence of the three worlds. It is the basic support of the great soul. Those who resort to it lie in my heart."

"They [the people of the city] are mostly unbelievers [meaning non-Buddhists], a few reverence [sic] the law of Buddha…There are a hundred or so Deva temples with about 10,000 sectaries. They honour principally Mahesvara (Ta-tseu-tsai). Some cut their hair off, others tie their hair in a knot, and go naked, without clothes (nirgranthas); they cover their bodies with ashes (Pashupatas) and by the practice of all sorts of austerities they seek to escape from birth and death. In the capital there are twenty Deva temples, the towers and halls of which are of sculptured stone and carved wood. The foliage of trees combine to shade (the sites), whilst pure streams of water encircle them. The statue of the Deva Mahesvara, made of teou-shih (native copper), is somewhat less than 100 feet high. Its appearance is grave and majestic, and appears as though really living."

"Twenty-five centuries ago, at the least, it was famous. When Babylon was struggling with Nineveh for supremacy, when Tyre was planting her colonies, when Athens was growing in strength, before Rome had become known, or Greece had contended with Persia, or Cyrus had added lustre to the Persian monarchy, or Nebuchadnezzar had captured Jerusalem, and the inhabitants of Judea had been carried into captivity, she [Benares] had already risen to greatness, if not glory. Nay, she may have heard the fame of Solomon, and have sent her ivory, her apes and her peacocks to adorn his palaces; while partly with her gold he may have overlaid the Temple of the Lord. Not only is Benares remarkable for her venerable age, but also for the vitality and vigour which, so far as we know, she has constantly exhibited. While many cities and nations have fallen into decay and perished, her sun has never gone down; on the contrary for long ages past it has shone with almost meridian splendour. Her illustrious name has descended from generation to generation and has ever been a household word, venerated and beloved by the vast Hindu family."

"The Hindus have some places which are venerated for reasons connected with their law and religion, e.g. Benares. For their anchorites wander to it and stay there forever, as the dwellers of the Ka’ba stay forever in Mekka. They want to live there to the end of their lives, that their reward after death should be the better for it. They say that a murderer is held responsible for his crime and punished with a punishment due to his guilt, except in case he enters the city of Benares, where he obtains pardon."

"The Benares Gazetteer notes despondently, ‘The sacred city for a time dropped into comparative insignificance. Its pollution had been thoroughly accomplished, and probably the place was levelled with the ground. At all events, it ceases to figure in history for a long period.’"

"The period 1200–1550 ad was a dark one for the Hindu religion of India in general and of Benares in particular. Unfortunately, we have no Hindu sources of history to enable us to get a first-hand information of the feelings and activities of the Hindus of Benares, as a consequence of the systematic persecution to which they were subjected by a number of rulers during this period."

"O! Yoginis! Hasten to my city Varanasi where the king Divodasa rules the kingdom with adequate adherence to righteousness. O intelligent yoginis equipped with the power of yoga and maya, proceed in that manner which will make the king swerve from his duty and abandon Kashi. Quickly carry out such means as will enable me to go to Varanasi after renovating it."

"Kashi is an exalted place, bestower of all desires and boons, it is spread over pancha krosha … go there without any further delays, it will help you fulfil all your wishes and desires, do not have any doubts in your mind; the four purushārthas can be attained there. The God there is so kind; strange are the games he plays. It is named Anandakānana; Kashi is the rāshi or treasure of all dharma, for all living creatures the site of salvation. Even if you merely see the inhabitants of Kashi, then all your sins will run away from you. What can I say about the greatness of this place? It is the place of the Tāraka Mantra, which will be whispered to you as upadesh by its swami [Shiva]. It is a waste of human life if one does not go there, or better still live there."

"the Padma Purana states: ‘Beginning from Madhyameshwara, stretching as far as Dehali Vinayaka, move that string in all directions so as to form a circle. The supreme sacred land [kshetra] is what is inside the arc. The Vedas know it as Kashi. That place is famous for liberation.’"

"Our first visit was to a celebrated temple, named the Vishvayesa,1 consisting of a very small but beautiful specimen of carved stone-work, and the place is one of the most holy in Hindostan, though it only approximates to a yet more sacred spot adjoining, which Aulum Gheer defiled,2 and built a mosque on it, so as to render it inaccessible to the worshippers of Brahma. The temple-court, small as it is, is crowded like a farm-yard with very fat and very tame bulls, which thrust their noses into every body’s hand and pocket for gram and sweetmeats, which their fellow-votaries give them in great quantities. The cloisters are no less full of naked devotees, as hideous as chalk and dung can make them, and the continued hum of ‘ Bam ! Ram ! Ram ! Ram ! is enough to make a stranger giddy. The place is kept very clean however, — indeed the priests seem to do little else than pour water over the images and the pavement, and I foimd them not merely willing, but anxious, to shew me every thing, — frequently repeating that they were Padres also, though it is true that they used this circumstance as an argument for my giving them a present. Near this temple is a well, with a small tower over it, and a steep flight of steps for descending to the water which is brought by a subterraneous channel from the Ganges, and, for some reason or other, is accounted more holy than even the Ganges itself. All pilgrims to Benares are enjoined to drink and wash here ; but a few years ago, a quarrel having occurred between the Hindoo and , Mussulman population of the town, arising from the two rehgious -processions of th6 Mohurrun and Jimma Osmee encountering each other, the Moslem mob killed a cow on this spot, and poured her blood into the sacred water. The Hindoos retaliated by throwing rashers of bacon into the windows of as many mosques as they could reach ; but the matter did not end so : both parties took to arms, several Kves were lost, and Benares was in a state of uproar for many hours, till the British Government came in with its authority, and quelled the disturbance."

"The people of Benares had closed their gates, so orders were given for plundering the city."

"In AH 410, Sultan Mahmud of Gahzni marched hither, and some disruptions in the old faith were effected"

"The Muselmans apparently form but one-fifth of the population, and are not more numerous than the Brahmans alone; very few of them reside within the City, properly so called, which is almost exclusively Hindu."

"It has become a fashion in some elite Indian circles to bash Hinduism or issues related to it. It has also been taboo in these same intellectual circles to discuss what I think is a very reasonable request — we should have a Ram temple in Ayodhya. Elites, particularly in the English media, have bullied almost all voices that desire a temple at the sacred site into silence. Hence, just to be clear I would like to state this: peacefully, but definitely, I support the construction of a beautiful Ram temple in Ayodhya. It is frankly ridiculous that we have to beg to restore a temple at one of Hinduism’s greatest sites."

"I say that the Muslims do not have the slightest right to complain about the desecration of one mosque. From 1000 A.D., every Hindu temple from Kathiawar to Bihar from the Himalayas to the Vindhyas, has been sacked and ruined. Not one temple was left standing all over northern India… Temples escaped destruction only where Muslim power did not gain access to them for reasons such as dense forests. Otherwise it was a continuous spell of vandalism. No nation, with any self-respect, will forgive this. They took over our women. And they imposed the Jaziya, the tax. Why should we forget and forgive all that? What happened in Ayodhya would not have happened, had the Muslims acknowledged this historical argument even once. Then we could have said : All right, let the past remain in the past and let us see how best we can solve this problem…"

"There is no state today, certainly not in India, to protect Hindu interest in the international arena, to raise voice for the Hindus .... In December 1992, no less than 600 Hindu temples were destroyed in Bangladesh, thousands of Hindu homes were burnt down, hundreds of Hindu women were paraded naked on the streets of Bhola town, a number of Hindus were killed, Hindu shops were looted, Hindu deities were desecrated, Hindu girls were dishonoured. But the Government of India remained silent. In Pakistan, 300 temples were destroyed. In Lahore a Minister of Pakistan personally supervised the pulling down of a temple with the help of bulldozers, and several Hindus were murdered. But the Government of India remained silent. No matter how much tyranny, how much injustice is heaped on Hindus anywhere in the world, the State of India is not bothered - this is the essence of Secularism in India."

"On the very same day the first brick of the Ram Shila foundation was being laid at Ayodhya, the Berliners were removing bricks from the Berlin Wall. While a temple was going up in Ayodhya, a communist temple was being demolished five thousand miles away in Europe. If this is not history, I do not know what is. (...) The post-Nehru era began at Ayodhya on November 9, and it will gather momentum in the years to come, just as the post-communist era in Europe and elsewhere."

"The Muslims, in my opinion, should show magnanimity and [make] a noble gesture of gifting away the mosque."

"The British concoction hypothesis is not only untenable. It is so far off the mark, so totally out of tune with the known historical and cultural context, so totally unsuggested by any relevant document, that no unbiased historian would ever have come up with it. It warrants a suspicion against the pretended objectivity and scientific temper of the secularist participants in this debate... When you analyze and explicate all the implications of the secularist historians' version of the Babri Masjid story, you find that they in fact postulate a great many unusual entities. And they create them purely in the air.... This postulating of very improbable theoretical possibilities without any coherence is not really the scholarly defense of an alternative Ayodhya scenario, it is just a diversionary tactic made up to put the pro- Mandir people on the defensive. As the historian Sita Ram Goel has said, it is a typical strategy of unscrupled lawyers.... Of course, lawyers are paid by clients to try such un- truthful tactics, so we may perhaps forgive them. In the case of historians, or even for politicians claiming high ideals, this is unacceptable. ... As Lenin, Goebbels and other masters of lies knew, it is sufficient to repeat a big lie often enough, to make it pass as truth. So, the truly outstanding feature of the Leftists' and Muslim fanatics' campaign of distortion has been its shameless persistence. No matter what hard evidence they got confronted with, the Romila Thapars and R.S. Sharmas just kept on lambasting the Hindu side for distorting history and concocting evidence and for merely bluffing in the face of "incontrovertible evidence that no Ram temple ever stood on the site". While they had not given any such evidence nor replied to the pro-Mandir evidence ..., they kept up the offensive and absurdly accused the other side of not facing the evidence. The way the anti-Mandir falsehoods have been given wide currency in 1989-91 will make an interesting case study for future scholars. A classic in propaganda. In fact, this conclusion is merely a restatement of what was a matter of consensus until a few years ago. This time it is supported by a bundle of evidence, but it had been known all along. It is only recently that politically motivated academics have manufactured doubts concerning this coherent and well-attested tradition. And it is not on the strength of arguments, but exclusively through their grip on the media, that they temporarily managed to create the impression that the Hindu case was built on myth and concoction."

"The pogroms in Pakistan and Bangladesh after the demolition of the Babri Masjid left 50,000 Hindus homeless in Bangladesh and triggered another wave of refugees from both countries towards India. In Pakistan, 245 Hindu temples were demolished, in Bangladesh a similar number was attacked, and even in England some temples were set on fire by Muslim mobs. The Ayodhya conflict offers a good examples of the absurd standards applied by reporters. A Hindu sacred site, back in use as a Hindu temple (since 1949 with, since 1986 without restrictions) after centuries of Muslim occupation, is claimed by Muslim leaders, who also insist on continuing the occupation of two other sacred sites in Mathura and Kashi (and numerous other sites which the Hindu leaders are not even claiming back). Claiming the right to occupy other communities' sacred sites: if this is not fanatical, I don't know what is. Yet, the whole world press is one the side of the Muslims, and decries a Hindu plan to build proper temple architecture on the Ram Janmabhoomi site in Ayodhya as fanatical. These are not just double standards, but inverted standards. Whatever the mistakes committed by the Hindu Ayodhya movement on the ground, at the intellectual level it is a struggle for truth and honesty, against attempts (some petty, some high-handed) to falsify history. On the other hand, the stand taken by leading negationist historians in this debate wil be studied in the future as a classic in latter-day Marxist history falsification."

"Without exaggeration, the BJP's Ayodhya campaign was the single biggest public relations disaster in world history."

"The debate has not genuinely altered the old consensus, but it has been an interesting case-study in manipulation by unscrupled academics. How else should we call the practice of seemingly learned publications advertising themselves as "objective" studies of the controversy, but systematically concealing the arguments put forth by one of the parties? ... The VHP scholars have pointed out 4 cases of attempted fraud by their opponents (removing relevant old books from libraries, adding words on an old map). ... Future books on the affair will certainly include a chapter on "the Ayodhya scandal": the unscrupled use of academic and media power positions by the secularists to suppress relevant evidence, and the gullibility of foreign scholars relying on hearsay from Indian colleagues whose bona fides is open to question. (...) Future scholars of political and communications science will study the reporting on the Ayodhya affair as an absolute classic of brilliantly successful disinformation. ... The more books and articles on Ayodhya and on "communalism" I look into, the more I feel confirmed in my assessment that the Hindu presentation of their own case regarding Ayodhya is the single worst public relations job in world history."

"Future historians will include the no-temple argument of the 1990s as a remarkable case study in their surveys of academic fraud and politicized scholarship. With academic, institutional and media power, a new academic-journalistic consensus has been manufactured denying the well-established history of temple demolition by Islamic iconoclasm to the Babri Masjid-Ram Janmabhoomi site; at least among people with prestige and influence but no firsthand knowledge of the issue. But the facts will remain the facts, and their ongoing suppression is bound to give way as new generations of scholars take a fresh look at the data. ... The debate has not genuinely altered the old consensus, but it has been an interesting case-study in manipulation by unscrupled academics. That, at least, seems to be a fair description of learned publications advertising themselves as “objective” studies of the controversy, but systematically concealing the arguments put forth by one of the parties. .... The aim of the pro-Babri Masjid historians was never to settle any historical questions. If it had been, then they would not have opposed the VHP’s request to organize systematic excavations at the site; nor would they have concealed the pro-temple evidence in their publications. Their aim was merely to distract public attention from the obvious and extremely simple solution of this controversy. The fact that this solution would be in favour of the Hindu claims was apparently unbearable to them because of their seething hatred of their ancestral religion. .... One of the contenders in the Ayodhya history debate, the “hypothesis” that the Babri Masjid had been built in forcible replacement of a Hindu temple, had been a matter of universal consensus until a few years ago. Even the Muslim participants in court cases in the British period had not challenged it; on the contrary, Muslim authors expressed pride in this monument of Islamic victory over infidelity. It is only years after the Hindu take-over of the structure in 1949 that denials started to be voiced. And it is only in 1989 that a large-scale press campaign was launched to deny what had earlier been a universally accepted fact. .... Tellingly, they do not mention the outcome of the debate, but reiterate the ludicrous demand they made while attending the debate as BMAC advocates, viz. that they be considered “independent historians” qualified to pronounce scientific judgment in a debate between their employers and their enemies... Of course, the government representative dismissed this demand as ridiculous. Yet, the BMAC has continued to call them “the independent historians”, and they themselves have continued to demand that the VHP submit its case to “independent arbitration”, i.e. by their own kind. These two telling details of the Ayodhya debate story have, of course, been withheld from the reader in the booklet published by the BMAC team, and in all subsequent publications by the anti-temple party. ... Future books on the affair will include a chapter on “the Ayodhya scandal”: the unscrupled use of academic and media power positions by India’s secularists to suppress relevant evidence, and the gullibility of foreign scholars relying on hearsay from Indian colleagues whose bonafides is open to question. ... If any proof is needed that the BMAC has been defeated in this debate, it is this: no one sympathetic to the Babri Masjid cause has made any reference to the outcome of this debate all through the subsequent years... Politicians have made a show of their “secularism” and their opposition to “religious fanaticism” by organizing “fact-finding missions” to Ayodhya and issuing statements on the dispute, but they have not made any reference to the outcome of the scholars’ debate at all. When reading about the subsequent course of the Ayodhya controversy, one might get the impression that the scholars’ debate never took place."

"The VHP-mandated scholars have, in their argumentation, pointed out no less than four attempts where scholars belonging to the anti-temple party have tried to conceal or destroy documentary evidence. Those are of course cases where the attempt failed because it was noticed in time, but the question must be asked how many similar attempts have succeeded."

"It is not reassuring to watch the ease with which foreign scholars have absorbed or adopted the non-temple thesis from their Indian colleagues (whom they assume to be neutral observers) even without being shown any positive evidence. In academic circles in the West, my own restating the status quaestionis in terms of actual evidence has only earned me hateful labels and laughter, and this from big professors at big universities whose prestige is based on the widespread belief that scholarship goes by hard evidence, not politically fashionable opinions. Never has any of them offered hard evidence for the newly dominant view, or even just shown a little familiarity with the contents of the debate."

"The above are cases where the attempts to suppress evidence have failed. It is quite probable that other attempts have succeeded. There may well be documents containing pertinent information, particularly about the site’s history during the Sultanate period (1206-1525), which have escaped the notice of Prof. Harsh Narain (the only scholar of Persian and Arabic in the VHP team) because they had been removed in time from the places where they could normally be found. Such documents would mostly be in Persian and available only in the libraries of Muslim institutions. In some of these, Prof. Harsh Narain has effectively been denied access as soon as his involvement in the Ayodhya argument became known. How many pieces of pertinent material have been concealed, removed, destroyed or altered is anybody’s guess."

"Given the widely acknowledged importance of the Ayodhya conflict, one would have expected at least some of the well-funded Western academics to embark on their own investigation of the issue rather than parroting the slogans emanating from Delhi’s Jama Masjid and JNU. Their behaviour in the Ayodhya debate provides an interesting case study in the tendency of establishment institutions and settled academics to genuflect before ideological authorities overruling proper scholarly procedure in favour of the political fashion of the day."

"The existence of the medieval temple had long been firmly established. There was testimony upon testimony of Hindus bewailing and Muslims boasting of the replacement of the temple with a mosque; and of Hindus under Muslim rule coming as close as possible to the site in order to celebrate Rama’s birthday every year in April, in continuation of the practice at the time when the temple stood. None of the written sources, whether Hindu, Muslim or European, contradicted the pre-existence of a Rama temple at the site. ... During the scholars’ debate in 1990-91, the VHP-mandated team had discovered no less than 4 documents on which references to the “birthplace temple” had been altered or removed, or which had been removed from public access (and those were only the ones where the foul play was discovered; who knows how many times the tampering succeeded?). ... Given that Prof. Harsh Narain, Dr. Arun Shourie and others have discovered attempts to conceal or alter Muslim documents confirming the temple tradition, we cannot exclude that in some cases, similar attempts at concealment of highly informative documents have succeeded and remained undiscovered."

"This was reckless, for ... the eventual discovery of such a temple would justify a contrario the replacement of the mosque with a restored temple. At least in theory, but the Marxists were confident that their opponents would never get the chance to press this point. Under the prevailing power equation, they expected to get away with a plain denial of history... Ever since, the secularist historians have been bluffing their way through the controversy."

"The existence of that temple had been a matter of consensus among Muslims, Europeans and Hindus, both nationalist and anti-nationalist, until the JNU professors issued their fatwa to disregard the evidence and deny history."

"The poison issued from the secularist intellectuals who raised a media storm against the historical consensus, the one factual certainty underlying all the political confusion...The irresponsible and downright evil campaign of history denial by the secularist opinion-makers has prolonged the Ayodhya dispute by at least a decade. Denouncing all pragmatic deals, these secular fundamentalists insisted on having it their way for the full 100%, meaning the total humiliation of the Hindus. They exercised verbal terror against Rajiv Gandhi, Narasimha Rao and all politicians suspected of wanting to compromise with the Hindu movement, making them postpone the needed steps towards the solution.... For them, it was a holy war, a jihad, just as it was for their Islamist pupils and paymasters. ... So, the blood of all the people killed in Ayodhya-related riots from 1989 onwards is at least partly on their heads. The spate of violence in Gujarat in 2002, the “genocide” about which they can’t stop talking, and which was triggered by the Godhra massacre of Hindu pilgrims returning from Ayodhya, may well have been a late result of their slanderous effort to identify Ayodhya with deceitful Hindu fanaticism. Those holier-than-thou secularists are not so innocent... But now, the historical evidence has definitively been verified. After every single historical and archaeological investigation had confirmed the old consensus, the secularists have now been defeated in the final test. The deceit turns out to be their own. Their lies stand exposed and recorded for all to see. Their strategy to sabotage peace and justice in Ayodhya was based on history falsification. With all the blood on their hands, they have disgraced the fair name of secularism... Ideas have consequences, and so do lies."

"We are foregoing consideration of the more fundamental question as to which is more fanatical: to demand back the sacred places which are those of your own religion, dedicated to your own gods..., or to wilfully remain sitting on someone else's sacred sites, and knowing fully well that you yourself would not allow anyone to touch your own sacred sites."

"At a time when Native Americans, New Zealand Maoris and Aboriginal Australians were frequently (and often successfully) going to court to reclaim sacred sites and other heritage items, it should not have been too difficult to explain to the international public the reasonableness of Hindus claiming a Hindu sacred site, all the more so because the contentious building with mosque architecture was already in use as a Hindu temple since 1949... Yet, the net result was the exact opposite... It is not really exaggeration to say that the BJP's Ayodhya campaign was the public relations disaster of the century."

"The sudden denial of this history by a circle of Marxist historians was not based on any new evidence but purely on political compulsions. It seems that their long enjoyment of a hegemonic power position in academe had gone to their heads, so they thought they could get away with crude history falsification."

"Nonetheless, the Marxist historians had their way. In their shrill manifestoes, these secular fundamentalists slandered the genuine historians who stood by the facts, and they denounced the Hindus' perfectly reasonable expectation that a Hindu sacred site be left in the exclusive care of the Hindus. They did this with such titanic vehemence that the pragmatists were thrown on the defensive."

"In a normal course of events, i.e. without the interference of secularist shrieks and howls, this would have set the stage for the peaceful construction of a new temple in the 1990s..."

"What is nowadays rubbished as "the VHP claim" was in fact the consensus view. Thus, in court proceedings in the 1880s, the Muslim claimants and the British rulers agreed with the Hindu claimants on the historical fact of the temple demolition, but since it had happened centuries earlier, they decided that time had sanctioned the Muslim usurpation and nullified the Hindus' legal claim. Further, numerous documents and several archaeological excavations confirmed the history of the temple demolition (with the court-ordered excavations of spring 2003 removing the last possible doubts). The sudden denial of this history by a circle of Marxist historians was not based on any new evidence but purely on political compulsions. It seems that their long enjoyment of a hegemonic power position in academe had gone to their heads, so they thought they could get away with crude history falsification... Nonetheless, the Marxist historians had their way. In their shrill manifestoes, these secular fundamentalists slandered the genuine historians who stood by the facts, and they denounced the Hindus' perfectly reasonable expectation that a Hindu sacred site be left in the exclusive care of the Hindus. They did this with such titanic vehemence that the pragmatists were thrown on the defensive."

"A shameful example of the total reliance of Western scholars on outright partisan secondary Indian sources while passing judgment on a Hindu nationalist position was the Ayodhya temple/mosque dispute... Until the late 1980s, there was a complete consensus among all Hindu, Muslim and Western sources about the fact that the mosque had been built in forcible replacement of a temple, a very common occurrence throughout Muslim-conquered territories. This consensus, nowadays mischaracterized as the Hindu nationalist position, was since confirmed by new findings and remained strictly unchallenged by any counter-findings. ... Yet, the dominant Marxist circles decreed that there had never been a temple at the site and lambasted Western scholars who had earlier confirmed the consensus as handmaidens of Hindu fundamentalism,-- enough to send these scholars into prudent retirement from the Ayodhya debate. ... for more than a decade, their leaden dogma has stifled the history debate, viz. that the temple demolition was merely a "Hindu chauvinist fabrication". Those who stuck to the old consensus view, the one confirmed by the evidence, have had tons of mud thrown at them not just by Indian Marxists but by their Western dupes as well. Not one of the latter ever took issue with the actual evidence, behaving instead as obedient soldiers carrying out and amplifying the Indian Marxist ukase."

"One was the shrill and intimidating campaign of history denial by a section of partisan academics and journalists, with most Western India-watchers in their pocket. Screaming “secularism in danger!” and raising the stakes beyond all proportion, they continued to dominate public discourse until at least 30 September 2010. They managed to turn the old consensus into a mere ”claim” by “Hindu extremists”. But Rajiv Gandhi tried to call their bluff."

"The crime is not that a usurper structure was demolished, but that the government (egged on by the English media, the CPM, the JNU historians and similar usual suspects) had been thwarting the restoration of a Hindu sacred site to its pilgrim constituency, the Hindus. The right policy would have been to acknowledge and act upon the self-evident principle that a Hindu sacred site should be in Hindu custody and adorned with Hindu architecture. Will the secularists insist on the imposition of a Rama temple on the Kaaba site in Mecca, or on the Temple Mount in Jerusalem? Of course not, and for the same reason there should not be a mosque on a hill that for centuries has been the main site dedicated to Rama."

"But in 1989-92, that option was thwarted by the offensive of Babri ultras, and by this I don’t mean the warriors for Islam but the conformistic intellectuals shrieking and howling that the contentious building was the last bastion of “secularism”, a matter of high principle, of life and death. Under their fierce calls for “hard secularism”, no administrator dared to reduce the controversy to its true and manageable proportions anymore. Not the Congress, not the various left-populist parties, and not the BJP either. They were all paralysed and consequently bought time all while taking sides against the weaker party, the pro-temple movement with its vacillating and politically incompetent leadership. (259)"

"In normal circumstances, it is not a court's business to pronounce on matters of history, but then whom else could you trust to give a fair opinion when the professional historians were being so brazenly partisan?... Today, I feel sorry for the eminent historians. They have identified very publicly with the denial of the Ayodhya evidence. While politically expedient, and while going unchallenged in the academically most consequential forums for twenty years, that position has now been officially declared false. It suddenly dawns on them that they have tied their names to an entreprise unlikely to earn them glory in the long run. We may now expect frantic attempts to intimidate the Supreme Court into annulling the Allahabad verdict, starting with the ongoing signature campaign against the learned Judges’ finding; and possibly it will succeed. But it is unlikely that future generations, unburdened with the presently prevailing power equation that made this history denial profitable, will play along and keep on disregarding the massive body of historical evidence. (277-83)"

"The secular intelligentsia… could reasonably have taken the position that a temple was indeed demolished to make way for a mosque but that we should let bygones be bygones. Instead, they went out of their way to deny facts of history. Rajiv Gandhi thought he could settle this dispute with some Congressite horse-trading: give the Hindus their toy in Ayodhya and the Muslims some other goodies, that will keep everyone happy. But this solution became unfeasible when many academics construed this contention as a holy war for a frontline symbol of secularism."

"Moreover, the Hindu case for the Rama temple (or rather, the scholarly case) has survived a 20-year-long storm of ridicule and denunciation, only to be proven right in the end. The world media and the professional India-watchers in Western universities had all the while parroted their Indian secularist contacts and ridiculed the Hindu position."

"The negationist stand against the pre-existence of the Ayodhya temple was an extreme example of how the Humanities often serve to provide a scholarly veneer to theses that arise purely from political motives."

"That is when a group of "eminent historians" started raising the stakes and turning this local communal deal into a clash of civilizations, a life-and-death matter on which the survival of the greatest treasure in the universe depended, viz. secularism. Secure in (or drunk with) their hegemonic position, they didn't limit themselves to denying to the Hindus the right of rebuilding their demolished temple, say: "A medieval demolition doesn't justify a counter-demolition today." Instead, they went so far as to deny the well-established fact that the mosque had been built in forcible replacement of a Rama temple. Most spectacularly, they managed to get the entire international media and the vast majority of India-related academics who ever voiced an opinion on the matter, into toeing their line. These dimly-informed India-watchers too started intoning the no-temple mantra and slandering the dissidents, to their faces or behind their backs, as "liars", "BJP prostitutes", and what not. In Western academe, dozens chose to toe this party-line of disregarding the evidence and denying the obvious, viz. that the Babri Masjid (along with the Kaaba in Mecca, the Mezquita in Cordoba, the Ummayad mosque in Damascus, the Aya Sophia in Istambul, the Quwwatu'l-Islam in Delhi, etc.) was one of the numerous ancient mosques built on, or with materials from, purposely desecrated or demolished non-Muslim places of worship. But it is unlikely that future generations, unburdened with the presently prevailing power equation that made this history denial profitable, will play along and keep on disregarding the massive body of historical evidence."

"It is in the Ayodhya debate that I have learned the power of historical scholarship. After the 1989 statement by the JNU historians, starring Romila Thapar, the historical position, though having been a matter of consensus between all the parties involved, was suddenly tabooed. There had already been partial archaeological excavations confirming that there had been a temple on the site where the Babri Masjid was built. Even if you decided to doubt the consensus, the balance of evidence was already clearly on the side of the temple. Yet, the whole mediatic and political class, and all the foreign India-watchers, suddenly had to pretend that the historical position was but a ridiculous Hindutva concoction. Well, through all this commotion, the historical facts remained what they were, and they were amply confirmed by the excavations of 2003. There are still a few Leftists maintaining that there had never been a temple at the site, but most people concerned just look the other way, embarrassed at having been led by the nose so badly. And with such a death toll as a result. .... But no, the “eminent historians” preferred lies and bloodshed (and apparently also the rise of the BJP). It is not often in history that the intervention of intellectuals has had so much effect at the mass level."

"After the historians’ interference, the Indian mainstream politicians did not dare to go against the judgment of these authorities. The international media and India-watchers were also taken in and shared their hatred of these ugly Hindu history-falsifiers. Only, the Court-ordered excavations of 2003 have fully vindicated the old consensus: temple remains were found underneath the mosque. Moreover, the eminences asked to witness in Court had to confess their incompetence one after another (as documented by Meenakshi Jain: Rama and Ayodhya, 2013): one had never been to the site, the next one had never studied any archaeology, a third had only fallen in line with some hearsay, etc. Abroad this news has hardly been reported, and experts who know it make sure that no conclusions are drawn from it. After the false and disproven narrative of the eminent historians has reigned supreme for two decades, no one has yet bothered to demythologize their undeserved authority."

"The media had allotted an enormous weight to the Ayodhya affair: "Secularism in danger", "India on the brink" and similar headlines were daily fare. When the Babri Masjid was demolished by impatient Hindu youngsters on 6 December 1992, the Times of India titled its editorial: "A requiem for norms", no less. Given all the drama and moralistic bombast with which they used to surround this controversy, one would have expected their eagerness to report KK Muhammad's eyewitness account. But no, they were extremely sparing in their coverage, reluctant to face an unpleasant fact: the guilt of their heroes, the "eminent historians". These people outsourced the dirty work to Hindu and Muslim streetfighters and to Islamic terrorists, but in fact it is they who have blood on their hands."

"But the secularist historians publicly intervened and put everyone on notice that the misplaced Babri Masjid which Muslims had imposed on the site centuries ago was the last bulwark of secularism. Congress PM Rajiv Gandhi thought he could handle this challenge, but the initiative was wrested from his hands by the secularist historians. With their shrill statements about “secularism in danger”, they raised the stakes enormously. The rest is history."

"And yet, their sound and fury was nothing but smoking mirrors, a grand tamasha of fake moralism and non-existent facts. They claimed that the science of history could not allow the restoration of a temple that had never existed. In reality, they could not muster even a single discovery that would have questioned the old pro-temple consensus. The debate that ensued was totally asymmetrical: they demanded evidence from the pro-temple site, which was duly produced, both existing proofs and extra new discoveries; while they themselves never came up with anything. Later they were summoned to Court to divulge their expert opinions, but (as documented by Prof. Meenakshi Jain in her comprehensive book on the Ayodhya evidence, Rama’s Ayodhya, 2013) one after another, they confessed to their lack of competence in the matter. So, even though the media have kept the lid on this information, the pro-temple side has won the history debate fair and square. Of course there had been a temple, and for those who still feigned to doubt it, the temple foundations were fully excavated in 2003."

"So, the actual Ayodhya debate, about the history of the site, was starkly avoided. In the past, the Indologists all meekly parroted India’s Eminent Historians that there never was a temple there, that it was merely a Hindutva concoction. It would be in the scholarly fitness of things if they were to face their mistake, acknowledge that they had made a false allegation of a “concoction” and that the evidence has robustly confirmed the demolished temple scenario. But they haven’t done that on any forum whatsoever. The judicial aspects were safer ground for the Eminent Historians and their foreign allies: the insiders among them know of their hilarious defeat in the scholarly debate, so they avoid or muzzle any mention of it. Their ostentatious position of around 1990 was proven wrong and is now all the more embarrassing in proportion to how high-profile it was back then. So, their loyalists in the US likewise tiptoe around the issue. Even many of their followers abroad have gone remarkably silent on the Ayodhya history: they still do obligatory instalments on what they call “Hindu history manipulation”, but whereas the Ayodhya debate used to be their crowning example, now it has gone down the memory hole, though in fact it was the one case that was fought out in the public square and came to a clear verdict both scholarly and judicial, viz. to the complete detriment of the anti-Hindu camp. Otherwise, the no-temple claim has been buried even by India’s anti-Hindu forces, and though this news has clearly not reached all their loyalists, their American friends have clearly come to toe their line. “The Ayodhya evidence debate has presented the hilarious sight of an entire academic and mediatic establishment in India and abroad denying what had been a matter of consensus till the mid-1980s, and this on the strength of strictly no evidence at all. In all these years, documentary and archaeological evidence for the demolished temple has been accumulating, and some has kept on coming to light even after the debate had ended. This to the extent that the judges simply couldn't push a verdict going against this wealth of evidence. Now that the Ayodhya dispute is over, the question remains when all these academics are going to climb down from the denial of history on which they had staked their august reputations. The present power equation, which has allowed them to get away with this historical negationism in years past, and to keep the lid on their defeat now, is not going to last forever.”"

"Our party is for the building of the temple to Lord Ram, and we should, if possible, work towards an amicable settlement which, while upholding the principles of secularism, enables the construction of the temple to start, with the approval and support of all concerned. ... The key issue appears to be whether or not there was a temple erected to Lord Ram at the site where the Babri Masjid stands today. This question of historical fact would appear to hold the key to a resolution of the problem to the satisfaction of all reasonable, secular-minded persons of all communities."

"[The Ayodhya movement for the liberation of Rama's supposed birthplace was] the largest mass movement in India since Independence. At its height, more people were detained by the police than during the course of the Salt March and the Quit India movement combined."

"Several thousands of karsevaks brutally demolished the Babri Masjid, refusing to listen to RSS cadres, who were acting as the last ramparts of the paternalist perspectives. Numerous comments showed clearly that for the academic and establishment commentators, the most insupportable thing was that uneducated youngsters, without any letters of introduction or written authorisations, had intervened to change the course of things. ... “the way in which the RSS was overwhelmed by a thousand determined youngsters on 6 December 1992 is telling. The sect is worthless in street combat... its manifestations remind us more of the boy scouts than of mass politics.”"

"It is indisputable that the Ramjanmabhumi/Babri Masjid debate has bee dominated by a handful of historians from Jawaharlal Nehru University (JNU), Delhi University and Aligarh Muslim University (AMU), with stray participation of one or two other universities. The historians involved have been of Marxist orientation, some admittedly even card-holding members of the two Communist parties, the CPI and CPM. Their writings on the issue have appeared in the official publications of these parties--New Age and People's Democracy respectively, and also been published by Left-sponsored publishing groups like People's Publishing House, Sahmat and Tulika Books. Perhaps that could explain why their stance has often seemed more driven by ideology than academic deliberation. Yet, some of these academics, who even appeared as BMAC (Babri Masjid Action Committee) experts during negotiations between the VHP, BMAC and the Government in 1990-1991, claimed to be "independent historians", and demanded that they be recognized as such. A perusal of their writings and statements reveals an unswerving resolve to deny any possibility of a temple beneath the Masjid and, thus, fixity of purpose. So they initially pronounced Rama to be a mythic figure; questioned the identification of present day Ayodhya with Valmiki's Ayodhya; touted little remembered variants of the Rama story to counter Valmiki's version; declared Ayodhya was better known as a sacred city of the Buddhists and Jains; and even ruled out the existence of a Rama cult at Ayodhya prior to the eighteenth century. The belief in a Janmabhumi temple being destroyed by Babar they attributed to British machinations in the nineteenth century. For long, Marxist historians insisted that the Babri Masjid was built on virgin land."

"“So why has the matter dragged on for so long? Can a handful of historians be held accountable for stalling resolution of what is essentially a settled matter? Their voluble assertions on Babri Masjid have all been found to be erroneous, yet there has been no public retraction. Are they liable for vitiating social harmony over the issue? If the nation has to move on, honest answers must be found to these questions.”"

"In its presentation of evidence in the Government sponsored scholars’ debate in December 1990, the VHP scholars have pointed out 4 cases of attempted fraud by their opponents, attempts by BMAC sympathizers to conceal, obliterate or change evidence: removing relevant old books from libraries, adding words on an old map. Recent editions of Urdu books (by Maulvi Abdul Karim and by Shaikh Md. Azamat Ali Nami) have suppressed chapters or passages relating the temple destruction on Ramkot hill which were present in earlier editions or in the manuscript. In an English translation of a book by Maulana Hakim Saiyid Abdul Hai, the relevant passages present in the Urdu original had been censored out, and an effort was discovered to remove all the copies of the Urdu original from the libraries... On maps included in the Settlement Record of 1861, which describe the disputed area as Janamsthan, “birthplace”, someone had added “Babari Masjid”; the interpolation was obvious after comparison with a copy of the document kept in another office.... In my opinion, these petty and clumsy attempts to tamper with the corpus of evidence, are child’s play compared with the concealment of evidence by professional scholars sympathetic to the Babri Masjid cause. In their publications on this dispute, A.A. Engineer and Prof. S. Gopal have simply kept all the inconvenient (mainly pre-British) testimonies out of the picture, and just acted as if these did not exist. In his reply to the anti-Janmabhoomi statement The Political Abuse of History by 25 historians of JNU, Prof. A.R. Khan shows grounds to accuse the eminent JNU historians of “not only concealment but also distortion of evidence”."

"Using the Babari Masjid-Ramajanmabhumi controversy as a pretext, Muslim mobs went on a rampage all over Bangladesh. They attacked and burnt down Hindu houses and business establishments in many places, murdered some Hindus and inflicted injuries on many others. Hindu temples and monasteries invited their special attention everywhere. Starting on October 29, 1989, the mob fury reached its climax on November 9 and 10 after the Shilanyas ceremony at Ayodhya. Many temples were demolished or burnt down or damaged in various ways. Images of deities were broken and thrown out. Temple priests were beaten up."

"[The controversy is] "paving the way for a movement [in India] for an independent and liberated Islamic country within India"."

"It would thus appear that the four historians who wrote the 'report to the nation' were really experts nominated by All India Babri Masjid Action Committee and were not independent. But they always pretended to be impartial professional historians. In fact, in their 'report to the nation' they criticized the claims of V.H.P. only and made no comments on the documents submitted by A.I.B.M.A.C. Had they really been truly impartial historians, they would have commented on the evidence submitted by both parties and presented their report to the nation or M.H.A. without any bias or prejudice."

"Recent events about Ayodhya are well-known. Long before the structure was pulled down, Muslims in Bangladesh had destroyed more than 200 temples in November 1989 (reacting against the Shilanyas at Ayodhya). In November 1990 another 50 temples were razed or burnt, not to mention about the women raped and men killed. So also was done in Pakistan. The Kashmir Samiti has produced a report titled Riots in Kashmir, listing 85 temples destroyed, and claiming that 550 people had been killed in the Islamic purification campaign in 1990. ... Those who cannot forget 6 December 1992, should also remember another date, 9 April 1669. On this day Aurangzeb issued a general order "to demolish all schools and temples of the infidels and to put down their religious teaching and practice". Much vandalism had preceded this order and reckless destruction of shrines followed."

"In India, in the 1990s, the growth of Hindu nationalism brought extraordinary attempts to eliminate parts of India’s heritage and to rewrite Indian history. In 1992, fundamentalists, supported by right-wing Hindu politicians, destroyed a sixteenth-century mosque at Ayodhya in northern India on the grounds that it was built over the birthplace of the Hindu god Rama. Encouraged, they declared that they would move on to destroy other Muslim sites, including the Taj Mahal. This was part of a larger drive to peg India’s identity as exclusively Hindu or, in the word used by the Hindu nationalists, Hindutva. India’s history inevitably became a key component of this."

"The responsibility for what has happened in Pakistan and Bangla Desh is entirely that of the Union and U.P. governments. They have been making so much anti-Hindu propaganda on this issue that those countries are getting all the excuse for this."

"November 9th was the day the Berlin Wall fell and two rival ideologies had united. Today, we saw the opening of the Kartarpur Sahib corridor."... "Ayodhya verdict on this day, therefore, is telling us that the message from the date is to be united in harmony and amity. Anyone holding onto any bitterness, I request that they too give it up.".... "Today, with the decision on Ayodhya, this date of November 9 has also given us a lesson to move forward together. Today's message is to add — to join and to live together."

"Today is November 9, the day when Berlin wall was brought down. Today the Kartarpur Corridor was also inaugurated. Now the Ayodhya verdict, so this date gives us the message to stay united and move forward."

"The halls of justice have amicably concluded a matter going on for decades. Every side, every point of view was given adequate time and opportunity to express differing points of view. This verdict will further increase people’s faith in judicial processes."

"A team of Left historians in Jawaharlal Nehru University such as Romila Thapar, Bipin Chanra, and S. Gopal argued that there was no mention of the dismantling of the temple before the nineteenth century and Ayodhya was a Buddhist-Jain centre. Historians such as Irfan Habib, R.S. Sharma, Athar Ali, D.N. Jha, Suraj Bhan, too joined and it became a big grouping. [The Leftist drama] instilled courage and gave false hopes to the BMAC. This resulted in a reversal of the thought process amongst Muslims who had till then, been pondering wholeheartedly about giving back the mosque and setting the matter amicably. They came to a renewed conclusion that the mosque will not be given..."

"I had written: "I can reiterate this (the existence of a Hindu temple before it was displaced by the Babri mosque) with greater authority - for I was the only Muslim who had participated in the Ayodhya excavations in 1976-'77 under Prof BB Lal as a trainee. I have visited the excavation near the Babri site and seen the excavated pillar bases. The JNU historians have highlighted only one part of our findings while suppressing the others..." ... By JNU historians, I meant the Leftist historians such as Irfan Habib, Romila Thapar, DN Jha, Bipin Chandra and RS Sharma who do not want to see a solution to the Ayodhya issue. Till the Allahabad High Court judgment came out on September 30, 2010, these historians maintained that there was no temple beneath the Babri mosque."

""It was they who connived with the extremist Muslim groups to derail all attempts to find an amicable solution to the Masjid issue. Some of them even took part in several government-level meetings and supported the Babri Masjid Action Committee," he said."

"Mr. Mahadevan's comments were really an objective analysis of the archaeological data. I can reiterate this with greater authority, for I was the only Muslim who had participated in the Ayodhya excavation in 1976-77 under Professor Lal...I was at the Hanuman Garhi site, but I have visited the excavation near the Babri Masjid and seen the excavated pillar bases. The JNU historians have highlighted only one part of our findings while suppressing the other. ... Ayodhya is as holy to Hindus as Mecca is to Muslims. Muslims should respect the sentiments of their millions of Hindu brethren and voluntarily hand over the structure for constructing the Rama temple."

"The sacred spot in Ayodhya, worshipped by Hindus since time immemorial, (…) has unfortunately been made the subject of a contrived and unnecessary controversy in the last three decades."

"There has for some time past been in evidence a sinister move in certain quarters to suppress, conceal or eliminate primary sources in Arabic, Persian and Urdu testifying to the temple demolition. ... The Urdu version is found to have been withdrawn from circulation and even removed from several libraries. There is an English translation also, with which undue liberties have been taken. ... An Urdu translation of the work was published ... at least two more editions came out in 1979 and 1981 respectively... [but] the account ... is conspicuous by its absence in the 1981 edition. ... Dr. Kakorawi rightly laments that 'suppression of any part of any old composition or compilation like this can create difficulties and misunderstandings for future historians and researchers. ... The original edition of Mirza Rajab ... contained a reference to the demolition of the Rama temple. Sayyid Masud Hasan Rizwi Adib omitted the reference altogether in its second edition.... As a matter of fact, black-out of well documented, acutely argued contributions ... continues with renewed vigour. A certain leading library of the country of late instituted an enquiry as to how a particular book came to be utilized by the Vishva Hindu Parishad."

"It is a pity that thanks to our thoughtless 'secularism' and waning sense of history, such primary sources of medieval history .. are presently in danger of suppression or total extinction. Instead of launching sustained search and research in this behalf, 'secular' historians are going about dismissing relevant data out of hand, imputing unfounded motive to the recorders themselves. The state in general and the universites in particular must do something to protect and retrieve such invaluable documents from unscrupulous hands."

"I can see how what I said then could be misinterpreted. I was talking about history, I was talking about a historical process that had to come. I think India has lived with one major extended event, that began about 1000 AD, the Muslim invasion. It meant the cracking open and partial wrecking of what was a complete cultural, religious world until that invasion. I don't think the people of India have been able to come to terms with that wrecking. I don't think they understand what really happened. It's too painful. And I think this BJP movement and that masjid business is part of a new sense of history, a new idea of what happened. It might be misguided, it might be wrong to misuse it politically, but I think it is part of a historical process. And to simply abuse it as Fascist is to fail to understand why it finds an answer in so many hearts in India. .... It could become that. And that has to be dealt with. But it can only be dealt with if both sides understand very clearly the history of the country. I don't think Hindus understand what Islam means and I don't think the people of Islam have tried to understand Hinduism. The two enormous groups have lived together in the sub-continent without understanding one another's faiths."

"For the poor of India to identify something like this, pulling down the first Mughal emperor’s tomb, is a marvellous idea. I think in years to come it will be seen as a great moment.... It would be a historical statement of India striving to regain her soul. What puzzled me and outraged me was the attitude that it was wrong, that one must not undo the [Muslim] conquest. I think it is the attitude of a slave population."

"What is happening in India is a new, historical awakening. ... Today, it seems to me that Indians are becoming alive to their history. This has not happened before. ... Now, however, things seem to be changing. What is happening in India is a mighty creative process.... But every other Indian knows precisely what is happening: deep down he knows that a larger response is emerging even if at times this response appears in his eyes to be threatening. ... But the sense of history that the Hindus are now developing is a new thing. Some Indians speak about a synthetic culture: this is what a defeated people always speak about. The synthesis may be culturally true. But to stress it could also be a form of response to intense persecution. ... In Ayodhya the construction of a mosque on a spot regarded as sacred by the conquered population was meant as an insult. It was meant as an insult to an ancient idea, the idea of Ram which was two or three thousand years old. ...One needs to understand the passion that took them on top of the domes. The jeans and the tee-shirts are superficial. The passion alone is real. You can't dismiss it. You have to try to harness it. .... There is a big, historical development going on in India. Wise men should understand it and ensure that it does not remain in the hands of fanatics. Rather they should use it for the intellectual transformation of India."

"It is the duty of every nationalist Indian to protect the birthplace of Lord Rama to save India's honour, prestige and cultural heritage.... Anti-national and communal activities of Muslim fundamentalists are a blot on the entire community... It is the duty of all nationalist Muslims to expose such designs and accept the truth."

""Many mosques and monuments were erected on sites where temples existed earlier. I also agree with what Muhammed has said about Prof. Irfan. It was during his tenure as chairman of ICHR [that] the democratic functioning of the institution was destroyed. It [was] very difficult to work with him. I have my own bitter experiences. It was he and his team that had branded me an RSS man. It was he and his team that turned Jawaharlal Nehru University and the ICHR into a den of Marxist historians," MGS said."

"The Hindus have been so much humiliated and insulted since 1947 that sometimes it seems doubtful whether they are living in their own country adding that in Kashmir & Punjab Hindu blood is being shed so much so that even in Ayodhya unarmed Kar Sevaks including the Sadhus were brutally killed."

"Not even a bird shall be able to enter Ayodhya. ... We will crush them."

"The large-scale arson of December 1992 occurring in Islamic Bangladesh in the wake of the demolition of the Babri structure at Ayodhya was characterised by gangrapes of thousands of Hindu girls, assaults on Hindu temples, and widespread loot and violence. It had all the marks of a full-fledged jihad."

"Such forgeries, such allegations are the standard technology of this school. Fabricating conspiracy theories is their well-practised weapon. And they have a network… They were the intellectual guides and propagandists of the Babri Masjid Action Committee... These leftist ‘historians’ had attended the initial meetings. They had put together for and on behalf of the Committee ‘documents’. It had been a miscellaneous pile. And it had become immediately evident that this pile was no counter to the mass of archaeological, historical and literary evidence which the VHP had furnished, that in fact the ‘documents’ these guides of the Babri Committee had piled up further substantiated the VHP’s case. These ‘historians’, having undertaken to attend the meeting to consider the evidence presented by the two sides, just did not show up! It was this withdrawal which aborted the initiative that the government had undertaken of bringing the two sides together, of introducing evidence and discourse into the issue. Nothing but nothing paved the way for the demolition as did this running away by these ‘historians’. It was the last nail: no one could be persuaded thereafter that evidence or reason would be allowed anywhere near the issue. ... His bias is evident in the fact that he totally blacks out the absolutely disgraceful concoctions that the Marxist historians put together for the All Indian Babri Masjid Action Committee – … the shameful way they dodged the archaeological evidence, pretending that they had not examined it, that they had not met the archaeologists concerned – when in fact they had met the principal one just the day before, and how, when it became evident to all that the ‘documentary evidence’ which they had complied for the Babri Action Committee just did not match what was submitted on behalf of the Vishwa Hindu Parishad, they just failed to turn up at the final meetings. It was this failure to turn up for the meetings that led to the breakdown of negotiations, and killed all prospects of a negotiated settlement."

"“On reading the papers the BMAC had filed as ‘evidence’, I could only conclude, therefore, that either its leaders had not read the papers themselves, or that they had no case and had just tried to over-awe or confuse the government etc. by dumping a huge miscellaneous heap.”"

"A case in which the English version of a major book by a renowned Muslim scholar, the fourth Rector of one of the greatest centres of Islamic learning in India, listing some of the mosques, including the Babri Masjid, which were built on the sites and foundations of temples, using their stones and structures, is found to have the tell-tale passages censored out; The book is said to have become difficult to get;... Evasion, concealment, have become a national habit. And they have terrible consequences... A curious fact hit me in the face. Many of the persons who one would have normally expected to be knowledgeable about such publications were suddenly reluctant to recall this book. I was told, in fact, that copies of the book had been removed, for instance from the Aligarh Muslim University Library. Some even suggested that a determined effort had been made three or four years ago to get back each and every copy of this book... Each reference to each of these mosques having been constructed on the sites of temples with, as in the case of the mosque at Benaras, the stones of the very temple which was demolished for that very purpose have been censored out of the English version of the book! Each one of the passages on each one of the seven mosques! No accident that. .... why would anyone have thought it necessary to remove these passages from the English version-that is the version which was more likely to be read by persons other than the faithful? Why would anyone bowdlerise the book of a major scholar in this way?... Their real significance- and I dare say that they are but the smallest, most innocuous example that one can think of on the mosque-temple business-lies in the evasion and concealment they have spurred. I have it on good authority that the passages have been known for long, and well known to those who have been stoking the Babri Masjid issue. That is the significant thing; they have known them, and their impulse has been to conceal and bury rather than to ascertain the truth....The fate of Maulana Abdul Hai’s passages-and I do, not know whether the Urdu version itself was not a conveniently sanitised version of the original Arabic volume-illustrates the cynical manner in which those who stoke the passions of religion to further their politics are going about the matter. Those who proceed by such cynical calculations sow havoc for all of us, for Muslims, for Hindus, for all. Those who remain silent in the face of such cynicism, such calculations help them sow the havoc. Will we shed our evasions and concealments? Will we at last learn to speak and face the whole truth?"

"In November 1989, Muslims in Bangla Desh destroyed more than 200 Hindu temples, on the pretext of reacting against the Shilanyas in Ayodhya... Moreover, during this anti-Hindu violence, many women were raped, some people killed and many wounded, and many shops looted and burned down. In November 1990, another forty or fifty temples were razed or burnt down in Bangla Desh. Or at least, those are the figures given by the secularist press. The Hindu-Buddha-Christian Oikya Parishad, the Bangla minorities' association, reported that in the a village in Chittagong district more than fifty Hindu women had been raped, two killed, and that hundreds of temples had been damaged or burnt down. ... Both the opposition parties and the Hindu-Buddhist- Christian Unity Council of Bangla Desh have alleged a strong government involvement in the communal violence...: "We directly blame the president for these heinous anti-human incidents... they were staged in a planned way under a blueprint in co-operation with law-enforcing agencies." ... In Pakistan too, Muslims used the Ayodhya news as an occasion for temple-burning, rape, murder, and looting... in Dera Murad Jamali, "the police was unable to control the mob", which ransacked fifteen shops belonging to Hindus and set a temple on fire. Little was said about the large-scale outbursts in sindh. In Latifabad and Hyderabad , at least three temples were destroyed, in neighbouring Siroghat the Rama Pir temple was looted and set on fire, etc. Islamic student organizations also took the occasion to attack a Christian school and church in Peshawar.... In Nepal, the Hindu kingdom, some five Hindu temples were burnt down by Muslim gangs, who had probably come over from Bihar. No official protests from any side have been reported."

"If the question referred is answered in the affirmative, namely, that a Hindu temple/structure did exist prior to the construction of the BM, then government action will be in support of the wishes of the Hindu community. If in the negative (...) government action will be in support of the wishes of the Muslim community."

"When Hindus believe that the place of birth of Lord Rama was within the disputed site of the Ayodhya temple, such belief partakes the nature of essential part of religion and is protected under Article 25 of the Constitution (right to profess one’s religion), the Lucknow Bench of the Allahabad High Court has held. ... Such an essential part of religion is constitutionally protected under Article 25."

"A Muslim chronicler, drawing from numerous sources, made this statement on the outcome of the confrontation: ―Ultimately, on Zilqadda 1271 AH [July 1855], for the tenth or twelfth time, nearly two or three hundred Muslims gathered at Babri Masjid which is situated inside the Sita ki Rasoi [Sītā‘s kitchen]. ... In short, the turbulence [of 1855] reached such a stage that apart from the mitigated mosque at Hanuman Garhi, the Hindus built a temple in the courtyard of Babri Masjid where Sita ki Rasoi was situated."

"What matters if a dozen of their shrines were destroyed and their pollutions adorned with mosques? But the destruction of a mosque was an offence of the deepest hue; from all times it had been punished by mutilation, nay by death."

"A large force [of Muslims was] determined to destroy and ruin the Hunuman Ghurrie which is inhabited by Hindoos and is peculiarly sacred in their estimation, his lieutenant called Moulavee Saheb is even still more diabolically inclined and ready for strife."

"[Mir Rajjab Ali further complained that] when the Moazzin recites Azaan, the opposite party begins to blow conch... [he wanted] the newly constructed Chabootra.. demolished [and that he] will not blow the conch at the time of Azaan."

"The last jihad against the Hindus before the full establishment of British rule was waged by Tipu Sultan at the end of the 18th century. In the rebellion of 1857, the near-defunct Muslim dynasties (Moghuls, Nawabs) tried to curry favour with their Hindu subjects and neighbours, in order to launch a joint effort to re-establish their rule. For instance, the Nawab promised to give the Hindus the Ram Janmabhoomi/Babri Masjid site back, in an effort to quench their anti-Muslim animosity and redirect their attention towards the new common enemy from Britain. This is the only instance in modern history when Muslims offered concessions to the Hindus; after that, all the concessions made for the sake of communal harmony were a one-way traffic from Hindu to Muslim."

"The Stalinist clique which advertised itself as Jawaharlal Nehru University (JNU) historians had been carrying on a campaign for quite some time on points that were totally irrelevent to this central issue. What was worse, the clique was ignoring altogether the hard evidence presented by a number of eminent historians and archaeologists. The press by and large, particularly the Times of India group of publications, had been playing up the Stalinist statements as if they were the only ones on the subject. The Indian Express was the only national daily to publish some well-informed articles on what Islamic iconoclasm had done to Hindu places of worship in general and to the Ramajanmabhoomi Mandir at Ayodhya in particular. The government announcement, therefore, did serve the purpose of silencing the Stalinists for some time. They were stunned by the prospect that the other side too was going to get a hearing, and that an amicable settlement of the dispute might be reached."

"On the other hand, the evidence submitted by the AIBMAC was no more than a pile of papers, most of them being newspaper articles written by sundry scribes and prolific in polemics rather than hard facts or rigorous logic. There was no covering note containing the conclusions which could be drawn from the various “documents”. The VHP scholars -who examined the pile, discovered that apart from raising numerous irrelevent issues, the “documents” took contradictory stands even on the non-issues they raised. All sorts of theories advanced by all sorts of cranks and crackpots had been thrown together, without so much as a thread of unity running through them at any point."

"The movement for rebuilding the Ramajanmabhoomi temple at Ayodhya will be a failure if it refuses to raise these questions. The triumph / of history over casuistry in one instance will not mean much if it does not restore the freedom of discussion and dissent for which India’s philosophical tradition has been famous."

"The next meeting was scheduled for the next day, January 25. But there, the BMAC scholars simply did not show up. The unambiguous result of the debate was this: the BMAC scholars have run away from the arena. They had not presented written evidence worth the name, they had not given a written refutation of the VHP scholars’ arguments, they had wriggled out of a face-to-face discussion on the accumulated evidence, and finally they had just stayed away. Thus ended the first attempt by the Government of India to find an amicable solution on the basis of genuine historical facts."

"The BMAC team also put forth the demand that they be recognized as “independent scholars” entitled to sit in judgment on the controversy between their BMAC employers and their VHP opponents. The government representative did not grant this hilarious demand. At the meeting scheduled for 25 January 1991, they simply didn’t show up anymore."

"One such secularist, a modern man ready to deal with the matter pragmatically, was Rajiv Gandhi... He pressured the Chandra Shekhar government, which was dependent on Congress support, into organizing the scholars’ debate about the historical evidence, in the full knowledge that the temple party would win such a debate hands down."

"Rajiv Gandhi didn't give up, though. In 1989, he allowed the Shilanyas ceremony, in which the first stone of the planned temple was put in place. In 1990, as opposition leader, he made Chandra Shekhar's minority government organize a scholars' debate on the history of the site, obviously on the assumption that this would confirm the Hindu claim. And so it did, for the anti-temple historians showed up empty-handed when they were asked to provide evidence for an alternative scenario to the temple demolition. In a normal course of events, i.e. without the interference of secularist shrieks and howls, this would have set the stage for the peaceful construction of a new temple in the 1990s, with some compensation for the Muslim community, and the conflict would have been forgotten by now."

"The VHP-employed team presented the already known documentary and archaeological evidence and dug up quite a few new documents confirming the temple demolition (including four that Muslim institutions had tried to conceal or tamper with). The BMAC-employed team quit the discussions but brought out a booklet later, trumpeted as the final deathblow of the temple demolition “myth”. In fact, it turned out to be limited to an attempt at whittling down the evidential impact of a selected few of the pro-temple documents and holding forth on generalities of politicized history without proving how any of that could neutralize this particular evidence. It contained not a single (even attempted) reference to a piece of actual evidence proving an alternative scenario or positively refuting the established scenario. ..."

"It was perhaps indicative of the relative strengths of the two parties that while the evidence submitted by the VHP was published for the peoples' perusal by July 1991 (History Versus Casuistry), documents submitted by the BMAC are yet to be made public... It seems apparent that if the BMAC documents had then been presented for public scrutiny, much of the fizz would have gone out of the Left campaign."

"[Irfan Habib's] commitment to the Babri Masjid could be gauged from the fact that under his Chairmanship, ICHR was accused of functioning as a wing of the BMAC. Suraj Bhan admitted in Court that during Professor Habib's tenure, ICHR sanctioned him a grant for "exploration" at Ayodhya."

"The evidence submitted by the AIBMAC was no more than a pile of papers, most of them being newspaper articles written by sundry scribes and prolific in polemics rather than hard facts... All sorts of theories advanced by all sorts of cranks and crackpots had been thrown together, without so much as a thread of unity running through them at any point... Four of the AIBMAC experts... advanced the strange claim that they were independent scholars and should be heard as such... [Later] the AIBMAC experts failed to turn up. That was the end of the first serious effort made by the Government of India to get the the two sides together for finding an amicable settlement of the Ayodhya dispute."

"I was appaled when I saw what the AIBMAC had furnished. It was just a pile of papers. You were expected to wade through them and discover the relevance they had... I read them dutifully, and was soon convinced that the leaders of the All India Babri Masjid Committee and the intelectuals who had been guiding them had themselves not read them. It wasn't just that so much of it was the stuff of cranks: pages from the book of some chap to the effect that Rama was actually a Pharaoh of Egypt... It was that the overwhelming bulk of it was just a pile of court papers—... and it was that document after document in this lot buttressed the case not of the All India Babri Masjid Committee but of the VHP! They show that the mosque had not been in use since 1936... On reading the papers the AIBMAC had filed as "evidence", I could only conclude, therefore, that either its leaders had not read the papers themselves, or that they had no case and had just tried to overawe or confuse the government etc. by dumping a huge miscellaneous heap."

"Ajodhya is one of the largest cities of India... In ancient times its populous site covered an extent of 148 kos in length and 36 in breadth, and it is esteemed one of the holiest places of antiquity. Around the environs of the city, they sift the earth and gold is obtained. It was the residence of Ramachandra who in the Treta age combined in his own person both the spiritual supremacy and the kingly office. ... Near the city stand two considerable tombs of six and seven yards in length respectively. The vulgar believe them to be the resting-places of Seth and the prophet Job, and extraordinary tales are related of them. Some say that at Ratanpur is the tomb of Kabir, the assertor of the unity of God... Ayodhya... is regarded as sacred ground. On the ninth of the light half of the month of Chaitra a great religious festival is held. ... Rama was accordingly born during the Treta Yuga on the ninth of the light half of the month of Chaitra in the city of Ayodhya."

"Ayodhyā is known as Sāketa because of its magnificent buildings which had significant banners as their arms."

"Ayodhyā is famous as सुकोशल (Kosala) because of its prosperity and good skill. It is known as विनीता (Vinita) because it is inhabitated by humble people."

"O gods! Ayodhyā does not exist by name alone but by the merit also, hence it cannot be conquered by enemies."

"Ayodhyā is the city of gods with eight circles and nine portals. It contains a golden chest which is celestial and with light, and which has got three spokes encircled and three supports. Persons, well versed with the Brahmā, know fully well that Yaksha dwells in that golden chest. That city which is bright with excessive brilliance, attractive, studded with glory all around and never subdued, has the abode of Brahmā."

"One should recollect the auspicious Ratna-simhāsana which is situated in the Ayodhyā city in the middle of the Ratna-mandap and at the root of (i.e. beneath) the Kalpa-tree. Rāma with unprecedented splendour was born at Ayodhyā like the fire generated by the sacrificial sticks, for consuming the demons (flesh-eaters) as palāśa trigs are burnt in the sacrificial ritual. At the time of his birth five planets were in elevated zodiac, Brihaspati was with moon, the tithi (date) was Navamī, the star (nakshatra) was Punarvasu and the Sun was shining in the Mesha zodiac. One gets back the lost kingdom, if one with singular loyality chants the Rāma-mantra fifty thousand times and meditates Rāma, anointed as the King at Ayodhyā."

"The holy city of Ajudhia, of saving virtues and ancient renown, was built they say by Brahma, and given to his eldest son for an earthly dwelling-place. The earth being but transitory, Brahma laid the foundation in his own discus, the Sudarsan Chakra, which still gives its shape to the city. On this was reared a stately capital for the son of God, and it was presented to him complete, fitted, declare the chronicles, with shrines, palaces, roads, markets, gardens, and fruit trees, glittering with jewels, and resounding with melody of birds. Its men and women were holy, as befitted the subjects of a Divine King, and their righteousness was rewarded by incalculable wealth in elephants and oxen, horses and chariots. Its boundaries were fixed by the Sarjui, and the Tons, and from Lachman Kund a jojan to the east and to the west."

"In this city was supposed to reside a sanctifying virtue of extraordinary efficacy. When a man merely projected a pilgrimage to it, he purchased the salvation of his ancestors. Every step he took on his way had the efficacy of an aswa-medha jig. To him, who gave a pilgrim the road expenses of the journey, was assigned a passport to heaven with all his sons and grandsons. To him, who provided a weary pilgrim with conveyance, was promised a passage to the divine abodes in the chariots of the Gods. He, who fed a hungry pilgrim, reaped the benefit of many oblations at Gya and ablutions at Prag, and earned for his forefathers an eternity of happiness. He who anointed a pilgrim’s feet with oil, would obtain his desires in both worlds. The mere sight of Ajudhia absolved from all trivial sin. To journey to it measuring the way with the outstretched body was a penance, which atoned for the most heinous crime. The water of the Sarji washed away sin; obeisance to it removed all worldly trouble. He who lived in Ajudhia, redeemed his soul from the pains of transmigration; a residence of a night rehabilitated a man, who had been degraded in his caste. Seven holy places in India made up the body of Vishnu, and the boastful priests aver that Ajudhia was the head.”"

"In the heart of the city lies the great Ram Kot, the fort of Rama, with its gates guarded by the immortal monkeys who accompanied him on his return from Ceylon. On its western side is the Janam Bhum or Janam Asthan, the birth place of the hero. To visit this on the Rama-Nomi, that sacred ninth which falls in Chait, delivers the pilgrim from all the pains of the transmigration of souls. The virtue of this act is as if the pilgrim had given 1,000 cows, or performed a thousand times the sacrifices of the Raj Suiji or Agin-hotra, “but the fool, who eats on that day shall go to hell, where all the vicious are thrown into boiling oil.” They say there was once a band of five thieves, who had been banished from their native country for highway robbery, adultery, murder of cows and other heinous crime. These five men spent their days alternately in robbing pilgrims and in riotous living. A party of pilgrims from Delhi passed through the forest in which was the den of these robbers, and the robbers joined them in the guise of travellers from a far country. But as they neared Ajudhia the guardian-angels of the holy city, who are stationed to prevent the entrance of the deliberately wicked, took visible shape and began to beat the robbers with their clubs. A sage who lived near by, Asit Muni, hearing their cries, interfered in their behalf. They were released at his intercession, and in gratitude they obeyed their preserver’s command to complete the pilgrimage to Ajudha, and secure salvation by performing the prescribed ritual. As they entered the city Ajudha appeared as a beautiful goddess, clad in white robes, and attended by her maidens. The men trembled with fear. On a sudden their sins arose before them, shrouded in the blue garbs of mourning, of horrible countenances, red-haired, blear-eyed, mis-shapen, their iron ornaments clanking like chains. Then the goddess beat the sins, and they fled out of the city and took refuge under a pipal tree, and the thieves went on rejoicing and bathed at Swargdwar, and kept the fast of Nomi, and worshipped at the birthplace of Rama, and they were purified from sin, and Yama called Chitra Gupta the recorder, and their sins were blotted out from the Book of the Judge of the dead. Meanwhile the messengers of Yama traversing the earth fell in with the sins of the robbers, standing crying under the pipal tree. On these the messengers took compassion, and prayed of Yama that the sins might be re-united to the robbers. But Yama said that the advantages of bathing at Ajudhia were irrevocable, and retired to meditate on the banks of the Sarji. Ajudhia was pleased with the wisdom of Yama, and the place of his meditation she named Jama Asthal, and appointed a holy day in his honour on the 2nd of Katik, and the sins were destroyed under the pipal tree."

"Just beside the birthplace of Rama is the “Kitchen” of Janki-ji. It is in shape like the ordinary Indian “Chilha,” and is supposed to be always filled with food. The sight of it satisfies every want; a daily visit keeps the house supplied with food. The sight of it satisfies every want; a daily visit keeps the house supplied with food. Close to this is the house of Kaikayi, where Bharat-ji was born. On the other side is that of Somitra, where Lachhman and Satrohan were born. South-east of this is the Sita Kup, the waters of which are said to give intelligence to the drinker.”"

"“Afterwards, he should go to Janma-bhùmi [birthplace of Ramachandra]. East of Vighnesvar, or north of the residence of Vasishta or west of that of Lomasa Rishi, is the Janma-sthãna, the giver of salvation, the mere sight of which releases a man from returning to a woman’s womb. The fasting on the day of Rama Navamí, visiting the place with devotion, giving alms and performing pilgrimages and sacrifices, frees a man from the transmigration of his soul. A visit to it yields the reward of giving one thousand cows, obeying father, mother, and the spiritual guide, and performing the Rajasùya, and Agni-hotra [sacrifices] one thousand times.”"

"Asitamuni answered, “Those who restrain their passions and do not commit sins, gain the full advantages of the pilgrimage. He who controls the passions and gives alms in proportion to his means, obtains these benefits. He who keeps the Naumi fast, shaves at Svargadvar, bathes there, and visits the birthplace, is released from the sins of killing a cow and a brahman, of cohabiting with the wife of a spiritual guide, and from many others of the same kind, and thus obtains salvation. On that day, men, Kinnaras, Gandharvas, and the gods bathe in the Sarayù and visit the birthplace. You should also do the same; proceed and you will see great wonders.”"

"(a) “It was the Navami day, they bathed in the Sarayù, repaired to the Birthplace, kept the fast, and visited the place. Thus they were freed from all sins. At this time, Yama called Chitra-Gupta and said, ‘The thieves have become pure, blot out their sins from thy book and forgive them; their sins have been destroyed by Ayodhya, the first city of Vishnu. Here live those who require salvation. The thieves have become Vaishnavas. Then Chitra Gupta became sorry, and said, “We have suffered much trouble in entering their sins, but it may be, as thou sayest, that we shall no more register the crimes of the wicked; for it is all in vain : the wicked go to Ayodhyã and obtain salvation and the vicious, in the Kali Yuga, become pure on visiting the Birthplace.’ Having said this, they scratched out the sins of the thieves.”"

"(b) “Yama replied, ‘You are not aware of the advantages of bathing at Svargadvar, keeping fast on the Navami and visiting the Birthplace. I am quite unable to fight with Ayodhya, let us go there.”"

"(c) “Visvakarma replied, ‘I come from Ayodhya after bathing at Sargadvar and visiting the Birthplace, and have been ordered by Brahmã to repair to Sakait with the gods, and build houses there for the pilgrims of Navami.”"

"“Then Mahadeva said to the goddess, “I have told you the advantages of Ayodhya, the Sarayù, the Birthplace, and the day of the Navami. He who hears them, or relates them to others, obtains salvation in the end after having enjoyed all pleasures.”"

"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."

"There are few monuments of any antiquity. Rama’s birthplace is marked by a mosque, erected by the Moghul emperor Babur in 1528 on the site of an earlier temple."

"Ayodhyā, Mathurā, Haridvāra, Kāśi, Kānchī and Ujjain [are] the most sacred and foremost cities."

"Without Rāma, this is not Ayodhyā."

"That which cannot be taken over by any means is known as Ayodhyā."

"He (i.e. Bilhana) composed a Kāvya on Ayodhyā which was the capital of the husband of Sītā, i.e. Rāma, the tormentor of Ravana."

"Those Kshatriyas made their abode in the same famous traditional capital (Ayodhyā) where Rāma, the husband of Jānakī, after having defeated Ravana, used to reside. One amongst those kings, intent on victory and elegant in pastime and religious rites after having vanquished all, set his feet in the south which was full of betel nut trees competing with the height of palaces."

"If Ajodhya was then little other than a wilderness, it must at least have possessed a fine temple in the Janamasthan; for many of its columns are still in existence and in good preservation, having been used by the Musalmans in the construction of the Babari Mosque. These are of strong, close- grained, darkcolored or black stone called by the natives kasauti and carved with different devices"

"The Swargadwar mosque and the Treta ka Thakur mosque [both in Ayodhya] were built by Aurangzeb after demolishing Hindu shrines of the same name dedicated to Rama.... Two tombs attributed to Paigambars Sis and Ayub (i.e. patriarchs Seth and Job) occupy the site where the extraordinary „toothbrush‟ tree of Buddha had once stood, according to Fa Hien and Huen Tsang... The ancient Jain temple of Adinath was destroyed by Maqdoom Shah Jooran Ghori, a commander of Mohammed Ghori, who later had his own tomb built on top of the ruins of Adinath, which survives till this day as Shah Jooran ka Tila."

"A. Cunningham in his Ancient Geography of India records: ―The present city of Ajudhya, which is confined to the north-east corner of the old site, is just two miles in length by about three quarters of a mile in breadth; but not one half of this extent is occupied by buildings, and the whole place wears a look of decay. There are no high mounds of ruins, covered with broken statues and sculptured pillars, such as mark the sites of other ancient cities, but only a low irregular mass of rubbish heaps, from which all the bricks have been excavated for the houses of the neighbouring city of Faizâbâd. This Muhammadan city, which is two miles and a half in length by one mile in breadth, is built chiefly of materials extracted from the ruins of Ajudhya. The two cities together occupy an area of nearly six square miles, or just about one-half of the probable size of the ancient capital of Râma."

"Ayodhyā is a wonderful town in the Kosala kingdom and is worthy of its name. It has vanquished the entire heaven by its beauty. Indra, scared of being deprived of his office, prayed to Prajāpati Brahmā, who established this city to do away with the wish of the kings of the Ikshvāku dynasty to perform the hundredth sacrifice (for obtaining the kingdom of heaven)."

"It contains many clusters of temples which are encircled by glittering gold pots on the front part of the top pinnacles with white boundary walls plastered by lime. There are many platforms which adorn temples of gods with jewels which appear to mock at the Śeshanāga having a thousand jewels."

"On the bank of the Sarayū river (at Ayodhyā), the corner of the vast northern altar is situated near the Yūpa (the column for sacrifice) and there are hundreds of ‘chashala, i.e. big umbrellas to provide shade for pilgrims, and the spot of the Asvamedha sacrifice of the kings of the solar race creates impressions of wonder amongst pilgrims."

"There he, after having prostrated before (the idol of) Ramachandra, rendered prayers."

"“Oude, a town of Hindostan, in the above prov. and kingdom of which it was the former cap; on the Gogra across which an iron bridge, the materials having been brought from England is said to have been recently thrown 74 mile E. Lucknow; Lat. 26048’ N. Long. 8204’ E. It extends a considerable distance along the banks of the river, stretching as far as Fyzabad. It is said by Hamilton to be tolerably populous; but except along the river’s brink, it consists wholly of ruins and jungle, among which are the remains of various celebrated Hindoo temples. Hindoo pilgrims still visit Oude; and did so in great numbers, until Aurangzebe demolished most of their places of resort. A mosque erected by that monarch, and 2 tombs, greatly venerated by mohammedans are now the principal and almost sole remaining public edifices. ( Mod.Trav. ix, 312-315)”"

"In Ayodhya itself, several Rama temples were destroyed by Aurangzeb (Treta-ka-Thakur and Swargdwar), a fact which even the official polemicists against the Rama-Janmabhoomi have not dared to deny."

"Going on from this to the south-east for three yojanas, they came to the great kingdom of Sha-che (Saketa). As you go out of the city of Sha-che by the southern gate, on the east of the road (is the place) where Buddha, after he had chewed his willow branch, stuck it in the ground, when it forthwith grew up seven cubits, (at which height it remained) neither increasing nor diminishing. The Brahmans with their contrary doctrines became angry and jealous. Sometimes they cut the tree down, sometimes they plucked it up, and cast it to a distance, but it grew again on the same spot as at first. Here also is the place where the four Buddhas walked and sat, and at which a tope was built that is still existing.”"

"Protector of the pilgrim places located in Kasi, Kushika, Uttar-kosala (Ayodhyā) and Indra-sthān (Indra-prastha)."

"“It is locally affirmed that at the Musalman conquest there were three important Hindu temples at Ayodhya: these were the Janma-sthanam, the Svargadvaram, and the Treta-ka-Thakur. On the first of these Mir Khan built a Masjid, in A.H. 930 during the reign of Babar, which still bears his name.”"

"At this Oudee or Oujea (a citty in Bengala & felicitated by Ganges) are many Antick Monuments, especially memorable is the pretty old castle Ranichand built by a Bannyan Pagod of that name about 994500 yeares ago after their accompt, from which to this the Bannyans have repayred to offer here and to wash away their sinnes in Ganges, each of which is recorded by name by the laborious Bramyns who acquaintes this Pagod with their good progressions and charitable offerings.”"

"[Pilgrims] resort to this vicinity, where the remains of the ancient city of Oude, and capital of the Great Rama are still to be seen. [religious mendicants] walk round the temples and idols, bathe in the holy pools, and perform the customary ceremonies""

"Emperor Aurangzeb constructed two mosques in the Svargadvara area, where had stood two Vishnu shrines built by the Gahadavala kings - the Chandra Hari by Chandradeva's and the Dharma Hari (or Treta ka Thakur) by Jayachandra. The ruins of the mosque at Chandra Hari survive and "may still hide an inscription" that commemorated Chandradeva visit, just as the ruins of the mosque built by Aurangzeb at Dharma Hari revealed an inscription of Jayachandra. Small insignificant temples were subsequently constructed to commemorate the earlier shrines; they retained the names Chandra Hari and Dharma Hari."

"Ayodhyā was like a divine city descended from heaven under the load of abundant pleasure. It was the best amongst all towns because of prosperity and looking like a śamī tree full of royal fire."

"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."

"Ayodhyā, which was having guests and four gates in all the four directions, was shining like the body of four-faced Brahmā, expert in instant creation... Women of Sāketa saluted him with folded hands... He stayed in the sprawling garden of Sāketa... He entered into Ayodhyā full of women who had come to see Sītā... By the order of the king Kuśa guilds of artisans, with their advanced instruments, renovated Ayodhyā, as if clouds, by the order of Indra, made the hot earth green by rain-fall. Ayodhyā looked as beautiful as it was earlier. There the son of Maithilī, i.e. Kuśa attained such happiness that he had no desire left for becoming the master of the paradise and the Alakapuri."

"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’."

"The excavations revealed that the settlement at Ayodhya began with a phase when a very distinctive and deluxe pottery called the Northern Black Polished Ware (NBPW) had come into being... Without any break, the settlement continued through what are known as the Sunga, Kushan and Gupta periods."

"All of them (temples at Hardwar and Ayodhya) are thronged with worshippers, even those that are destroyed are still venerated by the Hindus and visited by the offering of alms."

"Ayodhya is as holy to Hindus as Mecca to Muslims."

"Ayodhya is the town of Lord Rama himself. Lord Rama himself has described the glory of Ayodhya “जन्मभूमि मम पूरी सुहावनि।।“ (janma bhoomi mama poori suhaavani) i.e“My birthplace Ayodhya is the city of supernatural beauty.”"

"Thereafter one should go to Gopratāra which is the best pilgrim place (tīrtha) on the Sarayū river where Rāma went to heaven with all his followers along with the splendour of that tirth. By the grace and efforts of Rāma, a man attains heaven by taking bath in Gopratāra and becomes pure from all sins."

"[On the eve of the Mahāparinirvāna of Lord Buddha, Ānanda requested him in these words:] “Let it not be, Lord, that the Blessed One should pass away in this mean place, this uncivilized township in the midst of the jungle, a mere outpost of the province. There are great cities, Lord, such as Campa, Rajagaha, Savatthi, Saketa, Kosambi, and Benares. Let the Blessed One have his final passing away in one of those. For in those cities dwell many wealthy nobles and brahmans and householders who are devotees of the Tathagata, and they will render due honor to the remains of the Tathagata.”"

"In those days at Ayodhya there was an edifice called the Celestial Temple, from where it is said that Ram or Ramji had taken to the heaven all the inhabitants of the city. This temple and several others were destroyed by the order of Aurangzeb as he considered that these used to serve the purposes of a superstitious religion (cult)."

"Mardana! this Ayodhya city belongs to Sri Ramachandra Ji. So let us go for his darshan [visit with God]."

"He (Shiva), having crossed Prayāga and the great city Ayodhyā."

"And Fedai Khan Subedar built a mosque at Ram Darbar and strongly laid the foundation of Islam there. There was a mound opposite to it. King Ram Chandra, being pleased with the conquest of Lanka, bestowed it upon his loyal friend Hanuman. Then in the Baburi mosque, where there was Sītā Rasoi, started the worship openly. Officers, after taking bribe (silver shoes) , became their loyal servants. No one took notice. First the saying of Shaikh Ali Haji was true to the situation—“The butkhana on the way that was considered a bad place became the abode of God!” Thereafter, a drastic change occurred—mosques were pulled down and temples were constructed there. But there was a veil of neglect on our eyes and we remained in slumber."

"All the temples of Ayodhya were turned into mosques by the Sultans of the past."

"Virtuous Avantikā, i.e. Ujjaina is the foot of Vishnu and Kāñchīpurī is His waist. Yogis consider Dvarakā His navel and Haridvāra His heart. Mathurā is considered His neck and Varanasī the tip of His nose. Ayodhyā is the head of Vishnu. Sages call all these the limbs of Vishnu."

"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 till the deluge."

"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."

"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."

"Having reached the temple of Rāma men, who have his darśana (glimpse) or even his rememberance, are liberated from the charana-trayam, i.e. birth, life and death."

"By a darśana of the Janma-bhūmi or remembrance of the Rāma-nāma or bathing in the Sarayū river all sins are destroyed."

"He, who remembers the sacred Ayodhyā, is blessed with wealth, reputation, long life, virtues and destruction of sins."

"The water of the Sarayū river at Ayodhyā provides bliss, good luck and health. He, who listens to the story of the birth of Rāma or has a glimpse (of him or his temple or idol) or remembers him, is liberated from all sins."

"Then one should go to the Janma-sthana, which is saluted by sages and gods. By seeing which, one is liberated from all miseries and the cycle of birth. Without donation or penance or pilgrimage or sacrifices."

"If people fast on the Rāmanavamī day, bathe in the Sarayū and make donation, they are liberated from the bound of birth."

"By a mere glimpse of the Janma-bhūmi one gets that much virtue which is accumulated by donating a thousand Kapilā cows everyday. By a mere glimpse of the Janma-bhūmi one gets that much virtue which is obtained by donating a thousand crore gems to Brāhmanas."

"By a mere glimpse of the Janma-bhūmi one obtains that much virtue which is gathered by the devotion to mother, father and the Guru."

"Thus, having granted boon to gods Vishnu contemplated about his place of birth in the humanform... On Sarjú’s bank, of ample size, The happy realm of Kosal lies, With fertile length of fair champaign And flocks and herds and wealth of grain. There, famous in her old renown, Ayodhyā stands, the royal town, In bygone ages built and planned By sainted Manu’s princely hand. Imperial seat! her walls extend Twelve measured leagues from end to end, And three in width from side to side, With square and palace beautified. Her gates at even distance stand; Her ample roads are wisely planned."

"Waves of the Sarayū river illuminated the heaven-like Ayodhyā which was the capital of the kings of the solar dynasty with its water looking like the shine of the moon of the autumn season."

"With gorgeous arches, castle-door-bars and with amazingly built houses, that city is magnificent and auspicious one, and full with thousands of provincial kings too, and king Dasharatha, a coequal of Indra, indeed ruled that city which is true (Satya) to its name."

"During the rule of Darshan Singh no Azaan was ever held and the cow-slaughter was stopped. Perhaps during the reign of Muhammad Ali Shah the Azaan and cow-slaughter were allowed. At last, the tussle went to such an extent that except the mosque adjacent to Hanuman-garhi, the Hindus made Butkhana even in the corridor of the Baburi mosque where Sītā Rasoi existed. The Hindus damaged Ram Ghat mosque also and in its corridor constructed a temple. They started placing garbage in the mosque and constructed magnificent temple from the bricks and stones after digging hundreds of graves of the Muslims."

"That which cannot be conquered by sins is Ayodhyā."

"This Satyā is the primeval city of Vishnu and its merit is described here."

"After taking bath in the water of Sarayū they visit Janmasthāna. You, too, should make a pilgrimage for the termination of all sins."

"After having taken bath in the Sarayū river and by the darsana of Janmasthāna; devotees of Rāmachandra are liberated from sins. Even Brahmā is not competent to describe the importance of the Janma-bhūmi. On the bright ninth day of the Chaitra month by the darsana of Janma-bhūmi one gets liberated from millions (crores) of sins and goes to the supreme ‘loka’ (world) where he is never in distress."

"By the merit of visit to Janmabhūmi, the darśana of the idol of Lord Rāma, bathing in the Sarayū river and the impact of the festival of the Rāmanavamī (the birthday of Rāma)all went to the Santanaka Loka in a plane."

"I made a visit to the Janma-bhūmi along with gods."

"O best of sages! I made a darśana on the Rāmanavamī day."

"Ayodhyā brilliantly shines with its three letters — ‘a’ denoting Brahmā, ‘ya’ Vishnu and ‘dh’ Rudra."

"O King! Ayodhyā, Mathurā, and Dvārakā are three cities which provide Dharma, Artha, Kāma and Moksha and are dear to Hari."

"One gets salvation by remembering Kr+ishna at Dvārakā, Rāma at Ayodhyā and Hari at Mathurā."

"Ayodhyā fulfils all desires and is revered among glorified cities. It is protected by Rāma himself, the embodiment of wisdom."

"Whatever merit one gets by dwelling at Prabhasa and Kurukshetra for hundreds of years is obtained by living at Ayodhyā for half nimish (1/3 second)."

"It is difficult to recite the names of Rāma, the Lord of Ayodhyā, Keśava of Mathurā and Krishna, the resident of Dvārakā."

"One gets the most sacred post by reciting the name at Mathurā, hearing the names of Dvārakā and by a glimpse of Ayodhyā."

"To the north-east of that spot is the place of the birth of Rāma. This holy spot of the birth is said to be the means of achieving salvation etc. It is said that the place of birth is situated to the east of Vighneśvara, to the north of VasisTha and to the west of Laumaśa."

"Only by visiting it a man can get rid of staying (frequently) in a womb (i.e. rebirth). There is no need for making charitable gifts, performing penance or sacrifices or undertaking pilgrimages to holy spots. On the Navamī day the man should observe the holy vow. By the power of the holy bath and charitable gifts, he is liberated from the bondage of births."

"By visiting the place of birth, one attains that benefit which is obtained by the person who gives thousands of tawny-coloured cows everyday. By seeing the place of birth, one attains the merit of ascetics performing penance in hermitage, of thousands of Rājasūya sacrifices and Agnihotra sacrifices performed every year."

"By observing sacred rites, particularly at the place of birth, he obtains the merit of the holy men endowed with devotion to their mother and father as well as preceptors."

"After having worshipped formally, one should go to the Janma-bhūmi which is in the east from the Vighneśvara, in the north from VasishTha, in the West from Lomaśa. It is called Janmasthāna."

"It is at a distance of 500 dhanush from Lomaśa, 1008 dhanush from Vighnesvara and 100 dhanush from Unmatta. At the centre a royal house was built by Brahmā."

"It is called Janmasthāna and gives all fruits like liberation, by glancing at which, a man overcomes the stay in the womb, i.e. birth without any donation, penance, pilgrimage and sacrifice."

"He, who fasts on the (Rāma) Navamī, takes bath and makes a donation, is liberated from all perils of birth by having a glance at the Janmasthāna."

"By glancing at the Janma-bhūmi one gets the fruit of donating a thousand Kapilā (tawny colored) cows. By a glance at the Janma-bhūmi, all the sins gathered in thousands of births are liquidated."

"By a glance at the Janma-bhūmi, one gets all the merits obtained by devotion to mother, father and elderly people. By a glance at the Janma-bhūmi, one gets all merits of those who serve teachers, render service in pilgrim places, tread the path of truthfulness and follow their dharma."

"Those who perform penances in hermitages and perform a thousand Rajasūya sacrifices and Agnihotra, obtain equal merit by glancing at the Janmasthāna."

"Then he (the pilgrim) should go to the birthplace (of Rāma) which is worshipped by sages and gods. It is situated in the east from Vighneśvara (temple), in the north from VasishTha and in the west from Lomaśa. It is 500 dhanush above Lomaśa site and 1008 dhanush from Vighneśvara and 100 dhanush from Unmatta (Mattagajendra)."

"At the centre is the royal palace built by Brahmā. It is called Janmasthāna and gives salvation, etc. and the mere sight of which releases a man from returning to the mother’s womb without donation, penance, pilgrimage and sacrifice."

"By glancing at the Janma-bhūmi, one gets the fruit of donating a thousand Kapilā cows. By a glance at the Janma-bhūmi, all the sins gathered in thousands of births are liquidated. By a glance at the Janma-bhūmi, one gets all the merits obtained by his devotion to mother, father and elderly people."

"By a glance at the Janma-bhūmi, one gets all merits of those who serve their teachers, render service in pilgrim places, tread the path of truthfulness and follow their dharma."

"If a man specially glances at the Janmasthāna, following traditions and becomes wan and cleans dust, he is liberated from the peril of rebirth after glancing at the birthplace."

"Guru Nanak... reached Ayodhya... He gazed at Rama for darsana and then left overjoyed and earning his merit."

"Maratha documents show that one of their main objectives was the liberation of the sacred cities of Ayodhya, Varanasi and Prayag. In the year 1751, Maratha armies led by Malhar Rao Holkar defeated the Pathan forces in Doab and immediately after victory, requested Safdarjang to handover Ayodhya, Kashi and Prayag to the Peshwa."

"Ayodhya (impregnable), the city of gods, consists of eight circles (also cycles) and nine entrances; within it there is the golden treasure –dome the celestial world, ever illuminated with light (north pole). Whoever knows it as the Creator’s city ever surrounded with nectar will have long life, fame and offspring bestowed on him by Brahma (the sun), and Brahma (the moon). Into this city ever shining, moving, and pervaded with yalas (fame and luster), the creator has ended."

"Tulasīdāsa says that in the hard and inappropriate age, [they, the Yāvanas] forcibly made the Hindus bereft of Śikhā (the hair tuft) and Sūtra (the sacred thread) and made them wander [as homeless people], after which they expelled them from their country (native place). The barbaric Bābar came, with a sword in his hand, and killed people after repeatedly calling out to them. Tulasīdāsa says that the time was terrible. Tulasīdāsa says that in the Saṃvat 1585 (1528 AD), sometime around the summer season, the ignorant Yavanas caused disaster and sorrow in Awadh (Ayodhyā). Destroying the temple at Rāmajanmabhūmi, they constructed a mosque. When they killed many Hindus, Tulasīdāsa cried out - Alas! Mir Baqi destroyed the temple in Awadh (Ayodhyā) and the Rāmasamāja (the idols Rāma Pañcāyatana – Rāma, Sītā, Bharata, Lakṣmaṇa, Śatrughna, Hanumān). [On thinking of this,] Tulasīdāsa cries, beating his chest, O the best of Raghus! Protect us, protect us! Tulasīdāsa says that in the midst of Awadh (Ayodhyā), where the Rāmajanmabhūmi temple was resplendent, there the wicked and vile Mir Baqi constructed a mosque. Tulasīdāsa says that where there was constant ringing of the bells and the narrations (upakhāna, from Saṃskṛta upākhyāna) of the Rāmāyaṇa, Veda and Purāṇa, the ignorant (ajāna) Yavana read (literally, ‘did’) the Quran and the Azaan (ajāna)."

"I will ask to eat (= beg), and will sleep in the mosque."

"In the year sixteen hundred and thirtyone bright, With my head lowly placed at my lord’s feet I write; On Tuesday, the ninth day of Chaitra, month pleasing, In the city of Avadh my story releasing. ‘Tis the birthday of Rāma, as scriptures declare, And the day when the pilgrims are gathering there. All demons, birds, serpents, men, saints and gods too There are meeting to bring their lord homage true; On this festival day of lord Rama’s birth They all sing with acclaim his high praises and worth."

"This fair city opens to all Rama’s heaven, The whole world knows well here is holiness given. Beyond number souls from the four wombs are born. But the souls who in Avadh die never return. Well knowing this city the home of delight, The giver of wealth, source of all that is bright, Its history pure I’ll begin to relate; Once heard it destroys passion, envy and hate."

"“Listen, Vibhishan, Angad, Sugriv! Pure and clean “Is my city; my land is the fairest e’er seen! “Tho’ for beauty men always of Paradise dream, “And tho’ scripture, as all know, declares it supreme, “Tho’ but few know the secret, yet this I declare- “That dear to me is Avadh beyond all compare! “Here’s my birthplace, this city delightful, secure; “On the north River Sarju flows, sacred and pure, “In which bathing, without any labours or pains, “His abiding-place with me forever man gains; “Very dear to my heart are all those who here dwell; “They attain thus my realm, there and here all is well.”"

"Earlier under the rule of Mlechhas, the people [of Ayodhya] had to bathe secretly. Now, since Jaisinghpura has been established, all the people of Ayodhya will be coming for (the holy) bath on the auspicious day."

"This beautiful city is my birthplace; to the north of it flows the holy Saryu, by bathing in which men secure a home near Me without any difficulty. The dwellers here are very dear lo me; the city is not only full of bliss itself but bestows a residence in My divine Abode... Blessed indeed is Ayodhya that has evoked praise from Sri Rama Himself!"

"This story shed its lustre at Ayodhya. On this day of Sri Rama's birth the presiding spirits of all holy places flock there..."

"By him, who was of good conduct, and abhorred strife, while residng at Ayodhya, which had towering abodes, intellectuals and temples, Saketa-Mandala was endowed with thousands of wells, reservoirs, alms-houses, tanks."

"According to well researched conclusion of scholars, there existed at least five Vishnu temples in Ayodhya in the 12th century viz. (1) Harismriti (or Guptahari) at the Gopratar (goptar) ghat, (2) Chandrahari on the west side of the Swargadwar ghat, (3) Vishnuhari at the Chakratirtha ghat, (4) Dharmahari on the east side of Swargadwar ghat, and (5) Vishnu (Rama) temple on the Janmabhoomi. The last three of these have been replaced on all accounts by mosques built by Mughal emperors."

"“By evening, we had arrived at Shri Kshetra Ayodhya and stopped at the Kale Rama temple. The festival of Ramnavami (the day Lord Rama was born) was only a few days away and so the city of Ayodhya was milling with some seven to eight lakh pilgrims and holy men. I had never seen so many sadhus and bairagis together. There were also many pilgrims from the south.” (p. 177)"

"There is situated Saketa, the best of the cities. In that city there is an extremely beautiful village known as Ramaniya."

"O-YU-To (Ayodhya): This kingdom is 5000 li in circuit and the capital about 20 li. It abounds in cereals, and produces a large quantity of flowers and fruits. The climate is temperate and agreeable, the manners of the people virtuous and amiable; they love themselves to learning. There are about 100 sangharamas in the country and 3000 priests, who study both the books of the great and little Vehicle There are ten Deva temples; heretics of different schools are found in them, but few in number”"

"Not even a bird shall be able to enter Ayodhya."

"As Mahoba was for some time the headquarters of the early Muhammadan Governors, we could hardly expect to find that any Hindu buildings had escaped their furious bigotry, or their equally destructive cupidity. When the destruction of a Hindu temple furnished the destroyer with the ready means of building a house for himself on earth, as well as in heaven, it is perhaps wonderful that so many temples should still be standing in different parts of the country. It must be admitted, however, that, in none of the cities which the early Muhammadans occupied permanently, have they left a single temple standing, save this solitary temple at Mahoba, which doubtless owed its preservation solely to its secure position amid the deep waters of the Madan-Sagar. In Delhi, and Mathura, in Banaras and Jonpur, in Narwar and Ajmer, every single temple was destroyed by their bigotry, but thanks to their cupidity, most of the beautiful Hindu pillars were preserved, and many of them, perhaps, on their original positions, to form new colonnades for the masjids and tombs of the conquerors. In Mahoba all the other temples were utterly destroyed and the only Hindu building now standing is part of the palace of Parmal, or Paramarddi Deva, on the hill-fort, which has been converted into a masjid. In 1843, I found an inscription of Paramarddi Deva built upside down in the wall of the fort just outside this masjid. It is dated in S. 1240, or A.D. 1183, only one year before the capture of Mahoba by Prithvi-Raj Chohan of Delhi. In the Dargah of Pir Mubarak Shah, and the adjacent Musalman burial-ground, I counted 310 Hindu pillars of granite. I found a black stone bull lying beside the road, and the argha of a lingam fixed as a water-spout in the terrace of the Dargah. These last must have belonged to a temple of Siva, which was probably built in the reign of Kirtti Varmma, between 1065 and 1085 A.D., as I discovered an inscription of that prince built into the wall of one of the tombs."

"It was the hot-season when we came to Agra. All the inhabitants {khaldtq) had run away in terror. Neither grain for ourselves nor corn for our horses was to be had. The villages, out of hostility and hatred to us had taken to thieving and highway-robbery ; there was no moving on the roads."

"They call it Agra, mother, and those who come from those parts say there is not a finer city on earth."

"The magnificence of the court of the Great Moguls at Delhi and Agra is one of the most splendid traditions of the East."

""The city of Agra is a great place, swarming with fanatics and fierce devil-worshippers of all sorts. Our handful of men were lost among the narrow, winding streets. Our leader moved across the river, therefore, and took up his position in the old fort of Agra. I don't know if any of you gentlemen have ever read or heard anything of that old fort. It is a very queer place — the queerest that ever I was in, and I have been in some rum corners, too. First of all it is enormous in size. I should think that the enclosure must be acres and acres. There is a modern part, which took all our garrison, women, children, stores, and everything else, with plenty of room over. But the modern part is nothing like the size of the old quarter, where nobody goes, and which is given over to the scorpions and the centipedes. It is all full of great deserted halls, and winding passages, and long corridors twisting in and out, so that it is easy enough for folk to get lost in it. For this reason it was seldom that anyone went into it, though now and again a party with torches might go exploring."

"Praised be the august God of the faith of Islam, that in the auspicious reign of this destroyer of infidelity and turbulence [Aurangzeb], such a wonderful and seemingly impossible work was successfully accomplished. On seeing this instance of the strength of the Emperor’s faith and the grandeur of his devotion to God, the proud Rajas were stifled, and in amazement they stood like facing the wall. The idols, large and small, set with costly jewels, which had been set up in the temple, were brought to Agra, and buried under the steps of the mosque of the Begam Sahib, in order to be continually trodden upon. The name of Mathura was changed to Islamabad."

"In the city of Agra there was a large temple, in which there were numerous idols, adorned and embellished with precious jewels and valuable pearls. It was the custom of the infidels to resort to this temple from far and near several times in each year to worship the idols, and a certain fee to the Government was fixed upon each man, for which he obtained admittance. As there was a large congress of pilgrims, a very considerable amount was realized from them, and paid into the royal treasury. This practice had been observed to the end of the reign of the Emperor Shah Jahan, and in the commencement of Aurangzeb's government; but when the latter was informed of it, he was exceedingly angry and abolished the custom. The greatest nobles of his court represented to him that a large sum was realized and paid into the public treasury, and that if it was abolished, a great reduction in the income of the state would take place. The Emperor observed, 'What you say is right, but I have considered well on the subject, and have reflected on it deeply; but if you wish to augment the revenue, there is a better plan for attaining the object by exacting the jizya. By this means idolatry will be suppressed, the Muhammadan religion and the true faith will be honoured, our proper duty will be performed, the finances of the state will be increased, and the infidels will be disgraced.' 'This was highly approved by all the nobles; and the Emperor ordered all the golden and silver idols to be broken, and the temple destroyed."

"England, by one stroke of the pen, has confiscated not only the estates of a few noblemen, or of a royal family, but the whole length and breadth of a kingdom nearly as large as Ireland, “the inheritance of a whole people,” as Lord Ellenborough himself terms it."

"Now, why was Lord Dalhousie so eager to deny the validity of a treaty which all his predecessors, and even his own agents, had acknowledged to be in force in their communications with the King of Oudh? Solely because, by this treaty, whatever pretext the King might give for interference, that interference was limited to an assumption of government by Britisn officers in the name of the King of Oudh, who was to receive the surplus revenue. That was the very opposite of what was wanted. Nothing short of annexation would do. This denying the validity of treaties which had formed the acknowledged base of intercourse for twenty years;this seizing violently upon independent territories in open infraction even of the acknowledged treaties; this final confiscation of every acre of land in the whole country; all these treacherous and brutal modes of proceeding of the British toward the natives of Indian are now beginning to avenge themselves, not only in India, but in England. (On Colonialism, p. 180)"

"Excavation at the disputed site of Rama Janmabhùmi-Babri Masjid was carried out by the Archaeological Survey of India from 12 March 2003 to 7 August 2003. During this period, as per the directions of the Hon’ble High Court, Lucknow 82 trenches were excavated to verify the anomalies mentioned in the report of the Ground Penetrating Radar Survey which was conducted at the site prior to taking up the excavations. A total number of 82 trenches along with some of their baulks were checked for anomalies and anomaly alignments. The anomalies were confirmed in the trenches in the form of pillar bases, structures, floors and foundation though no such remains were noticed in some of them at the stipulated depths and sports. Besides the 82 trenches, a few more making a total of 90 finally were also excavated keeping in view the objective fixed by the Hon’ble High Court to confirm the structures.”"

"Subsequently, during the early medieval period (eleventh-twelfth century A.D.) a huge structure, nearly 50 m in north-south orientation was constructed which seems to have been short-lived, as only four of the fifty pillar bass exposed during the excavation belong to this level with a brick crush floor. On the remains of the above structure was constructed a massive structure with at least three structural phases and three successive floors attached with it. The architectural members of the earlier short-lived massive structure with stencil cut foliage pattern and other decorative motifs were reused in the construction of the monumental structure having a huge pillared hall (or two halls) which is different from residential structure, providing sufficient evidence of a construction of public usage which remained under existence for a long time during the period VII (Medieval-Sultanate level-twelfth to sixteenth century A.D.). It was over the top of this construction during the early sixteenth century, the disputed structure was constructed directly resting over it. There is sufficient proof of existence of a massive and monumental structure having a minimum dimension of 50 × 30 m in north-south and east-west directions respectively just below the disputed structure. In course of present excavations nearly 50 pillar bases with brick bat foundation, below calcrete blocks topped by sandstone blocks were found. The pillar bases exposed during the present excavation wall of the earlier construction with which they are associated and which might have been originally around 60 m (of which the 50 m length is available at present). The centre of the central chamber of the disputed structure falls just over the central point of the length of the massive wall of the preceding period which could not be excavated due to presence of Ram Lala at the spot in the make-shift structure. This area is roughly 15×15 m on the raised platform. Towards east of this central point a circular depression with projection on the west, cut into the large sized brick pavement, signify the place where some important object was placed. Terracotta lamps from the various trenches and found in a group in the levels of Periods VII in trench G2 are associated with the structural phase."

"Subsequently, during the early medieval period (eleventh - twelfth century A. D.) a huge structure, nearly 50 m in north-south orientation was constructed... On the remains of the above structure was constructed a massive structure with at least three structural phases and three successive floors attached with it. The architectural members of the earlier short lived massive structure with stencil cut foliage pattern and other decorative motifs were reused in the Construction of the monumental structure having a huge pillared hall (or two halls) which is different from residential structures, providing sufficient evidence of a construction of public usage which remained under existence for a long time during the period VII (Medieval-Sultanate level - twelfth to sixteenth century A. D.) It was over the top of this construction during the early sixteenth century, the disputed structure was constructed directly resting over it.” The Hon'ble High Court, in order to get sufficient archaeological evidence on the issue involved „whether there was any temple/structure which was demolished and mosque was constructed on the disputed site‟.., had given directions to the Archaeological Survey of India to excavate at the disputed site where the GPR Survey has suggested evidence of anomalies which could be structure, pillars, foundation walls, slab flooring etc. which could be confirmed by excavation . Now, viewing in totality and taking into account the archaeological evidence of a massive structure just below the structure and evidence of continuity in structural phases from the tenth century onwards upto the construction of the disputed structure alongwith the yield of stone and decorated bricks as well as mutilated sculpture of divine couple and carved architectural' members including foliage patterns, âmalaka [a fruit motif], kâpotapâlî [a “dovecot” frieze or cornice] doorjamb with semi-circular pilaster, broken octagonal shaft of black schist pillar, lotus motif, circular shrine having pranâla (waterchute) in the north, fifty pillar bases in association of the huge structure, are indicative of remains which are distinctive features found associated with the temples of north India.”"

"‘Our excavations in Ayodhya in 1978 proved the existence of a temple dating to the 11th century. The ASI report just pushes it back by 50 or 100 years.’"

"“Among the structures listed in the report are several brick walls ‘in east-west orientation’, several ‘in north-south orientation’, ‘decorated coloured floor’, several ‘pillar bases’, and a ‘1.64-metre high decorated black stone pillar (broken) with yaksha [= demigod] figurines on four corners’.” ... “what many people have missed out on – due to bias or sloth – is that these are findings only from the period of May 22 to June 6. This is not the full list. If they read the earlier reports, they would also find listed several walls, a staircase, and two black basalt columns ‘bearing fine decorative carvings with two cross-legged figures in bas-relief on a bloomed lotus with a peacock whose feathers are raised upwards’.”"

"Archaeological findings in Prof. B.B. Lal’s excavation campaign Archaeology of the Ramayana Sites 1975-80 and more recent ones as well as a large number of documents written in tempore non suspecto confirm the hypothesis. Findings of burnt-brick pillar-bases dated to the 11th century in trenches a few metres from the disputed structure, prove that a pillared building stood in alignment with, and on the same foundations system as the Babri Masjid."

"There is ample archaeological evidence that the whole Ramkot hill was covered with a temple complex, as is only to be expected at the geographical place of honour in a temple city."

"In the 1970s, an ASI team led by Prof. B.B. Lal dug out some trenches just outside the mosque and found rows of pillar-bases which must have supported a larger building predating the mosque. Moreover, in the mosque itself, small black pillars with Hindu sculptures had been incorporated, a traditional practice in mosques built in forcible replacement of infidel temples to flaunt the victory of Islam over Paganism... In 1992, during excavations around the mosque in June and during the demolition on December 6, many more pieces of temple remains, mainly sculptures of Hindu gods and godlings, were discovered."

"Isn’t that funny: people wearing the mantle of the academic quest for knowledge who denounce the search for knowledge on the dogmatic plea that the outcome is known beforehand? ...Even back then, given all the earlier evidence, everything indicated that something would be discovered. They themselves cannot have been ignorant of this, so their opposition was a deliberate attempt to obstruct the progress of scientific knowledge."

"The party most likely to be elated over the non-finding of traces of a temple should have been the anti-temple lobby... yet it complains that the ASI team did find evidence, only it was of the pro-temple kind, hence “fabricated”. In the free-for-all of Indian secularism, we needn’t fuss over the fact that this grim allegation against the integrity of highly qualified scientists was levelled without any evidence."

"For fourteen years, the secularists had worked hard to keep the lid on the Ayodhya evidence and they didn’t want some puny radar scanner or muddy-handed archaeologist to bring the facts to light and thereby expose their mendaciousness."

"After all the wild claims made about their findings, the experts themselves have finally spoken... In a normal setting, the ASI findings should finish once and for all the campaign of history denial by the Marxists and their Muslim camp followers. But the world of Indian secularism is a fantasy-land where hard facts don’t count for much. So, a great many diehards unflinchingly reject the findings of science."

"But the dominant position certainly is to minimize the importance of the ASI findings. This is a general phenomenon in the whole secularist press: instead of a thorough analysis and a lively debate worthy of the importance and unequivocal verdict of the report, the page is turned as quickly as possible. This is, of course, a strong indication that the report’s findings are embarrassing for the secularists because they go against what the secularists have been saying for all these years. Like spoilt children, the secularists are used to having it all their own way, and when reality interferes, they close their eyes, shut off their ears and refuse to know. And they will lie and cheat in order to prevent others from knowing."

"All very well, but we should not forget that that point could have been reached fourteen or more years ago. What the recent excavations have merely confirmed was already well-known in 1989. The only problem was the mendacious denial of the historical facts by screaming and bullying secularists. Which, in turn, emboldened the Muslim hardliners into the most intransigent position in Court, in the political arena and on the streets. Think of the riots and the waste of energy that India could have been spared if the secularists had not obstructed the course of justice (or inter-communal negotiations, or a political settlement) with their denial of the historical reality underlying the Ayodhya dispute. I venture to put forth the view that these secularists have blood on their hands."

"The findings have uncovered the material remains of historical facts, and these facts were public knowledge for centuries, viz. that a Hindu temple had been forcibly replaced by a mosque. Before and after 1989, the Hindu nationalists have simply stood by this public knowledge, while the secularist lobby led the Muslims into disbelieving their own chronicles (which amply attested their pride in having performed the Islamic duty of iconoclasm at Ayodhya) and denying the facts."

"The team found that the objects were datable to the period ranging from the 10th through the 12th century AD, i.e., the period of the late Pratiharas and early Gahadvals. (...) These objects included a number of amakalas, i.e., the cogged-wheel type architectural element which crown the bhumi shikharas or spires of subsidiary shrines, as well as the top of the spire or the main shikhara ... This is a characteristic feature of all north Indian temples of the early medieval period (...) There was other evidence — of cornices, pillar capitals, mouldings, door jambs with floral patterns and others — leaving little doubt regarding the existence of a 10th-12th century temple complex at the site of Ayodhya.""

"There are also several types of cornices, pillar capitals, mouldings as well as door-jambs with meandering floral patterns. The images of chakrapurusha, Parashurama, matridevi, Shiva and Parvati, etc. provide further proof to their being members of a 10th-12th century Hindu temple-complex."

"It was then found that the history of the township was at least three thousand years old, if not more, and that at Ramajanmabhumi there stood a huge structure on a parallel series of square pillar-bases built of several courses of bricks and stones. When seen in the light of 20 black stone pillars, 16 of which were found re-used and standing in position as corner stones of piers for the disputed domed strucutre of the 'mosuqe', Prof. Lal felt that the pillar-bases may have belonged to a Hindu temple built on archaeological levels formed prior to the 13th century AD (...)"

"Several of the temple-pillars existing in the mosque and pillar- bases unearthed in the excavations conducted in the south of the mosque (although in the adjoining plot of land) show the same directional alignment. This will convince any student of architecture that two sets of material remains belong to one and the same complex. Secondly, the archaeological history of Islamic glazed ware in India goes back to the eleventh century, not the fifteenth ; in the fifteenth only a particular type of glazed ware was brought to India. Here at Ayodhya one kind of Islamic glazed ware was even a local imitation of the thirteenth century. Therefore, when we observe that here we recovered Islamic glazed ware of different periods, from the thirteenth to the fifteenth century, from below the floor level of the mosque, we are telling the truth of archaeological discoveries."

"Mr. Sharma has not given a single piece of archaeological or historical evidence in support of what he says. The archaeological and other evidence from art history indicate that there was a Brahminical temple at the place where the mosque stands today. The iconographical features like vanamala and karandmukut show that it was probably a Vaishnava temple."

"The late archaeologist S.P. Gupta records how in July 1992 a team of archaeologists from ASI ―went to examine the 40 and odd art and architectural fragments of an ancient Hindu temple which had been found … in an ancient pit by the officials of the Government of Uttar Pradesh who were engaged in levelling the ground on the eastern and the southern flanks of the Rāmajanmabhūmi. … The team found that the objects were datable to the period ranging from 10th through the 12th century AD, i.e., … of the Late Pratiharas and Early Gahadvals. These objects included a number of āmalakas, i.e. the cogged-wheel type architectural element which crown the bhūmi shikharas or spires of subsidiary shrines, as well as the top of the spire of the main shikhara or pyramidal structure built over the garbha-griha or sanctum sanctorum, in which the image of the principal deity is kept and worshipped. ... [They] also included fragments of various types of jāla or mesh-like decorations which adorned the spire, … several types of cornices, pillar capitals, mouldings as well as door-jambs with meandering floral patterns. Images of chakrapurusha, Paraśurāma, Mātridevī, Shiva and Pārvatī … provide further proof to their being members of a 10th-12th century Hindu temple-complex."

"These kinds of art and archaeological evidences establish two things: — one, the antiquity of the site of Ayodhya goes back at least to 700 B.C. — Second, in the 11th century a large structure on pillars was erected at the site now popularly called 'Janmabhoomi'. At this very place, now a 16th century mosque stands. It has 14 black stone pillars, decorated with beautiful floral, faunal and human carving, largely mutilated. The carvings on them show that they were carved in the early 11th century. When compared with similar carvings on the pillars of structures of the 11th century elsewhere in U.P. we find that these are used in temples made of other stones, generally buffish sandstone. It is, thus, clear that the black stone pillars at Janmabhoomi also belonged to a temple. No secular structure in and around Uttar Pradesh used this stone for pillars. — Further, most of the pillars of the 11th century temples were removed at a later date, in the early 16th century, although a few of them are still in their original placement, others are displaced. Originally, there may have been 84 pillars and the area covered by them must have been around seven times more than that covered by the domed structure of the mosque."

"“In conclusion, the GPR survey reflects in general a variety of anomalies ranging from 0.5 to 5.5 metres in depth that could be associated with ancient and contemporaneous structures such as pillars, foundations walls, slab flooring, extending over a large portion of the site. However, the exact nature of those anomalies has to be confirmed by systematic ground truthing, such as provided by archaeological trenching.”"

"Plainly stated, the ASI Report conclusively established that Babri Masjid was not built on virgin land and that the remains found at the site were of religious structures... In other words, the excavations revealed that Babri Masjid was erected over, and with full knowledge of a pre-existing structure... parts of earlier temples and religious members of the last temple were used in the walls of the mosque."

"The brick-built pillar bases were only slightly larger than the bases of the fourteen black stone pillars existing in the Babri Masji... The black stone used for the pillars was a highly prized stone and was not used for fabricating pillars in any temple even in Ayodhya. Its use indicated the magnificence and importance of the structure... Fifty-six images of yakshas had been found at the base of fourteen pillars in the Babri Masjid."

"A month after the demolition... the authorities... discovered a 2.5 feet broad amalaka of the demolished temple.. The discovery of an inscription on 6th December 1992 should, in the normal course, have settled the Ayodhya controversy."

"In the Janmabhumni area. the uppermost levels of a trench that lay immediately to the south of the Babri Masjid brought to light a series of brick-built bases which evidently carried pillars thereon. In the construction of the Babri Masjid a few stone pillars had been used, which may have come from the preceding structure."

"There were stone pillars bearing Hindu motifs and sculptures... The beginning of the settlement at Ayodhya would appear to go back to the last quarter of the 2nd millennium BCE. ... In the uppermost levels... were encountered rows of pillar bases... the entire complex could be dated from the twelfth to fifteenth century CE. Attached to the piers of the Babari Masjid here were twelve stone pillars which carried not only typical Hindu motifs and mouldings but also figures of Hindu deities. It was self-evident that these pillars were not an integral part of the Masjid but were foreign to it. ... The first reaction that came up from a certain category of historians was to deny the very existence of these pillar-bases. Their approach was simple: if there were no pillar-bases, the question of their relationship with the pillars affixed to the piers of the Babari Masjid became automatically redundant. ... However ...[later] they gave up their first exercise in denial.... The demolition, though regrettable, brought to light a great deal of archaeological material from within the thick walls of the Masjid. From the published reports it is gathered that there were more than 200 specimens which included many sculptured panels and architectural components which must have once constituted parts of the demolished temple. ..."

"“The excavations so far give ample traces that there was a mammoth pre-existing structure beneath the three-domed Babri structure. (…) The bricks used in these perimeters predate the time of Babar. (…) More than 30 pillar bases have been found at equal spans. The pillar-bases are in two rows and the rows are parallel. The pillar-base rows are in North-South direction. A wall is superimposed upon another wall. At least three layers of the floor are visible. (…) These facts prove the enormity of the pre-existing structure. (…) Moulded bricks of round and other shapes and sizes were neither in vogue during the middle ages nor are in use today. It was in vogue only 2,000 years ago. Many ornate pieces of touchstone (kasauti stone) pillars have been found in the excavation. (…) The Gupta and the Kushan period bricks have been found. Brick walls of the Gahadwal period (12th Century CE) have been found in excavations.”... “definitely a structure with a religious purpose: “Beautiful stone pieces bearing carved Hindu ornamentations like lotus, kaustubh jewel, alligator facade, etc., have been used in these walls. (…) An octagonal holy fireplace (yajna kund) has been found. (…) Terracotta idols of divine figurines, serpent, elephant, horse-rider, saints, etc., have been found. Even to this day terracotta idols are used in worship during Diwali celebrations and then put by temple sanctums for invoking divine blessings. (…) The excavation gives out the picture of a vast compound housing a sole distinguished and greatly celebrated structure used for divine purposes.”"

"Lal or no Lal, the pillar bases built into the mosque walls are there for all to see."

"Mr. Mahadevan's comments were really an objective analysis of the archaeological data. I can reiterate this with greater authority, for I was the only Muslim who had participated in the Ayodhya excavation in 1976-77 under Professor Lal...I was at the Hanuman Garhi site, but I have visited the excavation near the Babri Masjid and seen the excavated pillar bases. The JNU historians have highlighted only one part of our findings while suppressing the other."

"The site was attacked by iconoclasts in the 11th century, once around 1030 CE and again around 1080 CE; the idols suffered and disappeared. No icons have been left in the site except a mutilated sculpture called Divine Couple."

"There is some structure under the mosque."

"[Professor K.V. Raman] noted that a "very impressive sculptural panel showing Dashavatars and a terracotta figurine of the Varaha incarnation of Vishnu had been unearthed from the site. It clearly indicated the existence of a Vaishnava temple or a Rama temple as Rama is an incarnation of Vishnu"."

"[The motifs found] ‘proved the existence of a 7th century Shiva temple’."

"So great was the compulsion and enthusiasm of the historians to somehow discredit the archaeological evidence unearthed at Ayodhya that one of them, Prof. Irfan Habib, who is known amongst his fellow historians as a great scholar of medieval India, ended up making a great professional howler. He announced that he had dated the artifacts found in the Ayodhya excavations, by the carbon dating technique, and found that these artifacts were of rather recent origin. And it so happened that an officer of the Archaeological Survey reviewed the procedures of Prof. Irfan Habib and found that if Prof. Habib’s dating procedures were to be followed then one would come to the conclusion that the reign of Emperor Akbar is yet to begin: It shall begin in 2009 A.D.!"

"In this early medieval period, ―a huge structure, nearly 50 m in north-south orientation was constructed which seems to have been short-lived, as only four of the fifty pillar bases exposed during the excavation belong to this level with a brick crush floor. On the remains of the above structure was constructed a massive structure with at least three structural phases and three successive floors attached with it. The architectural members of the earlier short-lived massive structure with stencil-cut foliage pattern and other decorative motifs were reused in the construction of the monumental structure having a huge pillared hall (or two halls) which is different from residential structures, providing sufficient evidence of a construction of public usage which remained under existence for a long time during the period VII (... twelfth to sixteen century A.D.)."

"There is sufficient proof of existence of a massive and monumental structure having a minimum dimension of 50 x 30 m in north-south and east-west directions respectively just below the disputed structure. In course of present excavations nearly 50 pillar bases with brickbat foundation, below calcrete blocks topped by sandstone blocks were found. The pillar bases exposed during the present excavation in northern and southern areas also give an idea of the length of the massive wall of the earlier construction with which they are associated and which might have been originally around 60 m (of which the 50 m length is available at present). The centre of the central chamber of the disputed structure falls just over the central point of the length of the massive wall of the preceding period which could not be excavated due to presence of Ram Lala at the spot in the make-shift structure [i.e., the makeshift temple erected after the demolition of the disputed structure]. This area is roughly 15 x 15 m on the raised platform. Towards east of this central point a circular depression with projection on the west, cut into the large sized brick pavement, signify the place where some important object was placed. ... The area below the disputed site thus remained a place for public use for a long time till the period VIII (Mughal level) when the disputed structure was built which was confined to a limited area ..."

"Destruction of a temple of classic north Indian style. Period VIII (2003 excavations): ―It was over the top of this construction [the temple of Period VI] during the early sixteenth century A.D. that the disputed structure [the Bābrī mosque] was constructed directly resting over it.‖"

"The Hon‘ble High Court, in order to get sufficient archaeological evidence on the issue involved ‗whether there was any temple/structure which was demolished and mosque was constructed on the disputed site‘, ... had given directions to the Archaeological Survey of India to excavate … where the Ground Penetration Radar [GPR] survey has suggested evidence of anomalies which could be structure, pillars, foundation walls, slab flooring etc. which could be confirmed by excavation. Now, viewing in totality and taking into account the archaeological evidence of a massive structure just below the disputed structure and evidence of continuity in structural phases from the 10th century onwards up to the construction of the disputed structure along with the yield of stone and decorated bricks as well as mutilated sculpture of divine couple and carved architectural members including foliage patterns, amalaka [a fruit motif], kapotapali doorjamb with semi-circular pilaster, broken octagonal shaft of black schist pillar, lotus motif, circular shrine having parnala (waterchute) in the north, fifty pillar bases in association of the huge structure, are indicative of remains which are distinctive features found associated with the temples of north India."

"The Mosque was built right over the walls of the demolished earlier structure, i.e., temple after levelling them. No independent foundations were laid for the mosque. In a hurry to raise the mosque, self-same material, i.e., bricks and stones of the demolished structure were used which is evident from the fragmentary nature of bricks. No full bricks have been found in the walls of the mosque. Secondly, the size and texture of the bricks (wherever length and width are available separately) tally with the size of bricks used in the demolished temple. Normally, structures of different periods have bricks of different sizes and texture."

"“In research carried out in the 1970s both Bakker and I relied heavily on the local tradition that Babar’s general had destroyed a temple built on Rama’s birthplace. This tradition is supposedly corroborated by the fact that in the mosque are pillars of a temple (which Bakker ascribes to the eleventh century). The same kind of pillars are also used in the grave of a Muslim pir who is in the local tradition considered to have been instrumental in the demolition of the temple..."

"“Nevertheless, in a BBC interview in 1991, [B.B.] Lal argued that there had been a Hindu temple for Rama/Vishnu on the spot now occupied by the mosque and that pillars of that temple had been used in constructing the [Masjid]. Lal suggested that further digging should be carried out in order to come up with more evidence - a suggestion that was denounced in the press by the historian Irfan Habib and others as a ploy to demolish the mosque.”"

"I am establishing a University, which will combine ancient wisdom with the knowledge of the physical sciences and technology.” Since ancient time, we had the legacy of the ashrams of rishis, the forest universities, the Gurukulas, the universities of Takshashila and Nalanda. Chinese piligrim Hiuen Tsang studied at Nalanda in the 7th century A.D. Pt Malaviya conceived of a university with a blend of ancient Indian traditions with modern universities in the west giving courses in arts, science and technology. He wished to achieve all this in a residential university to which Lord Hardinge observed, “But, whether the idea of a residential teaching university be new or old, there is no doubt that it is a departure from the existing model, nor is this the only departure that characterises this enterprise."

"My Lord, this is no ordinary occasion. We are watching to-day the birth of a new and, many hope, a better type of University in India. The main features of this University, which distinguish it from existing Universities, will be, first. that it will be a teaching and residential University; secondly, that while it will be open to all castes and creeds, it will insist upon religious instructions for Hindus, and thirdly, that it will be conducted and managed by the Hindu community and almost entirely by non-officials."

"The Benaras Hindu University (BHU) could not have been established without the help of the king, who ruled the city back in the day. Maharaja Gaekwad of Baroda had helped Baba Saheb Ambedkar pursue his higher studies abroad. The Congress’ Shehzada knows nothing about this and is making public statements that are aimed at advancing the party’s vote bank politics."

"Oh! Sheikh, see the wondrous greatness of my temple in that it became the house of (your) god only after its downfall."

"It is Malharji’s wish to demolish the mosque at Jnanvapi and build a temple. However, the panch-dravidi Brahmins [from Karnataka, Telugu, Dravida i.e. Tamil Nadu and Kerala, Maharashtra and Gurjara] worry that the mosque is well-known. The patil will make the temple without an order from the Emperor. Once the Emperor comes to evil ways, the Brahmins will die. He will take their lives. In this province, the yavanas [Muslims] are in strength. They will not all accept this. It is better to build it at another place. The Brahmins are worried. They will be in a bad state. The Ganga is omnipotent! In Kashi, the Brahmins are worried. However, to do that will not endanger the Brahmins, will be pious. Even so, what the Vishweshwar thinks proper, he will do. What is the point of worrying? If they begin to demolish the temple, the Brahmins will come and send a letter of request to the Shrimant—that is the thought now."

"The presence of this mosque, located, from motives of insult, in a place held so sacred by the Hindus, and around which their closest sympathies are gathered, is a constant source of heart-burnings and feuds both to Hindus and Mohammedans. The former, while unwillingly allowing the latter to retain the mosque, claim the courtyard between it and the wall as their own. Consequently, they will not permit the Mohammedans to enter the mosque by more than one public entrance, which, instead of being in front of that building, is situated on one side of it. The Mohammedans have many times wished to build a gateway in the midst of the spacious platform in front of the mosque; but although they once erected, they were not suffered to make use of it, on account of the excitement that the circumstance occasioned among the Hindu population, which was only allayed by the timely intervention of the Magistrate of Benares. The gateway still stands; but the space between the pillars has been filled up. A peepul tree, adored as a god, overhangs both the gateway and the road; but the Hindus will not allow the Mohammedans to pluck a single leaf from it. The Government, as a kind of trustee of the mosque, still pays, periodically, or did so not long since, the interest of the money belonging to it, deposited in the Treasury, notwithstanding the Act lately passed forbidding such a practice."

"The most prominent is the overflowing mane on either side of the head. The face is characterized by protruding eyes and upraised ears. The muzzle of the animal is mutilated however, its rounded profile is extant on the right side. Vyala figures in other pilasters were chopped off or damaged."

"On careful observation, it becomes apparent that the vyala figure which is found intact on two in situ pilasters in western chamber had been chopped off and the stone mass was recarved as lotus buds, as carved above and below. In several cases, the recessed corner originally featuring the vyala motif was modified and replaced with the repetitive flower bud chain. This replacement is identifiable by the difference in the execution of the later additions which are usually different in size and shapes from those carved originally."

"Upon comprehensive analysis, it can be concluded that parts of pillars and pilasters reused in existing structure have been recarved later, seemingly in a hurried manner. This is especially evident in cases where the sides of lotus medallions are reworked which fail to meet the established standards."

"Close inspection of the pillars and pilasters of the east corridor revealed, in several places, that the buds carved near the lotus medallion are irregular in shape and size as well as in their execution. These disconformities in what should have been uniform styles of execution suggest that the vyala were meant to be integral part of the decorative motif of the pillars and pilasters and that subsequently these depictions were removed and replaced with series of buds at the time of their reuse in the existing structure."

"This Arabic and Persian inscription comes from a loose slab and runs in 6 lines of which last two lines have been mutilated purposefully. The inscription states that this mosque was constructed in the 20 regnal year of Aurangzeb Alamgir corresponding to 1676-77 ce and was repaired with Verandah and other parts in 1207 Hijri corresponding to 1792-93 ce."

"Based on scientific studies/ survey carried out, study of architectural remains, exposed features and artefacts, inscriptions, art and sculptures, it can be said that there existed a Hindu temple prior to the construction of the existing structure."

"The western wall, which is made of stones and decorated with mouldings, is remaining part of an earlier Hindu temple."

"Art and architecture of any building not only indicate its date but also its nature. Karna-ratha and prati-ratha of central chamber visible on either side of western chamber, a large decorated entrance gateway on the eastern wall of the western chamber, a smaller entrance with destroyed image on lalatbimba, birds and animals carved for decoration, suggest that the western wall is remaining part of a pre-existing Hindu temple."

"Sculptures of Hindu deities and carved architectural members were found buried under the dumped soil in cellar S2."

"Existing architectural remains, decorated mouldings on the walls, karna-ratha and prati-ratha of central chamber, a large decorated entrance gate with torana on the eastern wall of the western chamber, a small entrance with mutilated image on lalatbimba, birds and animals carved for decoration in and outside suggest that the western wall is remaining part of a Hindu temple. Based on art and architecture, this pre-existing structure can be identified as a Hindu temple."

"The sculptural representations of Vishnu, Shaiva Dwarpala, Shiva linga, Yonipatta without Shiva linga, Krishna, Ganesh, Hanuman, attendant figures, vyala, Nandi, etc. have been identified."

"As a mission-field, Benares is not so fruitful as many other places, yet it is, no doubt, one of the first in importance; for Benares is the heart of Hinduism, and, if that be pierced, Hinduism receives its death-blow."

"A few of them, as shown before, of more courage than the rest, whose hearts the grace of God has touched, honestly avow their disbelief in idolatry and belief in Christianity, and, in spite of all opposition, cast in their lot with the small hut continually increasing body of native Christians. Others, — but how large a class I cannot say, — abandon their idols, yet do not become Christians. Others, again, — a considerable number, I believe, — worship idols reluctantly, from feelings of respect to their relations and acquaintances, and, if possible, solely on public occasions and at festivals. They^re not yet ready to give up everything for their principles; they are not ready to sacrifice property, position, family, and friends, for what they have been brought to feel is the truth."

"The fact is, all this class are beginning to be scandalized by idolatry, and somewhat ashamed of it. They know too much to be honest and conscientious idolaters. They cannot willingly prostrate themselves before an image of stone or clay. Some have deeper feelings than others; and some are too frivolous and thoughtless to distress themselves much about the matter. But, I believe, very few, indeed, of the educated class,—that is, educated on the English model, — are thorough and hearty idolaters; and I am satisfied, that there is not one who does not hold Hinduism with a lighter and looser grasp than formerly, or than would have been the case, had his mind not been expanded and benefited by the education he has received. Let it be well understood, that education de-Hinduizes the Hindu, breaks down idolatry, and inspires him with a distaste for it, and a latent desire to be free from it."

"A cow was dragged out from a neighbouring house and killed at the foot of the pillar. Its blood was taken into every corner, till all the sacred place was splashed with it, and then the carcass was flung with shouts of exultations, into the holy tank of Bhairo. Firewood was heaped round the Lat and lighted, to destroy no doubt the metal appendages of the pillar; and finally, amidst cries of triumph, the Lat itself was overthrown, shattering in its fall into many pieces."

"The Benares Gazetteer notes: ‘The city experienced one of those convulsions which had frequently occurred in the past owing to the religious antagonism of the Hindu and the Musalman sections of the population. The chief source of friction was the mosque built by Aurangzeb on the site of the old temple of Bisheshwar, the most sacred spot in the whole city.’"

"In the early part of the quarrel, the Mussalmans, in order to be revenged on the Hindus for the defeat they had sustained, had taken a cow, and killed it on one of the holiest ghats, and mingled its blood with the sacred water of the Ganga. This act of double sacrilege was looked on, by the Brahmans, as having destroyed the sacredness of the holy place, if not of the whole city, so that salvation in future might not be attainable by pilgrimage to Benares. They were, therefore, all in the greatest affliction; and all the Brahmans in the city, many thousands in number, went down, in deep sorrow, to the river side, naked and fasting, and with ashes on their heads, and sat down on the principal ghats, with folded hands, and heads hanging down, to all appearance inconsolable, and refusing to enter a house or to taste food…. But the British functionaries went to them, expressed their sorrow for the distress in which they saw them, and reasoned with them on the absurdity of punishing themselves for an act in which they had no share, and which they had done all they could to prevent or avenge. This prevailed, and after much bitter weeping, it was resolved that Ganga was Ganga still; Mr. Bird … who was one of the ambassadors on this occasion said that ‘the scene was very impressive and even awful. The gaunt, squalid figures of the devotees, their visible and apparently unaffected anguish and dismay, the screams and outcries of the women who surrounded them, and the great numbers thus assembled, altogether constituted a spectacle of woe such as few cities but Benares could supply’."

"In their memorandum to the government, dated 20 November 1809, the Hindus of Varanasi under the leadership of Rattan Singh pleaded: From the personal bigotry of Aurungzebe Alumgeer, mosques were erected on the site of our place of worship; the four principal are Bisseysur and Gyanbaffi [Vishweshwara and Gyan Vapi], Kirrit Baseysur [Krittivaseswara], Bindho or Beynee Madho [Beni Madhav]; Caul Bhyro Koolusthum [Kal Bhairav]. That emperor in his zeal introduced his religion in common with ours at these places. It is prayed that these may be restored to us for the purposes of our worship … that the Musalmans be not allowed to come to the places of worship, or to kill cows, or for recreation and pleasure to pass along the roads frequented by the Hindus in order that by this method a line may be distinctly drawn between us."

"To the north of the road leading from the Eaj Ghat Fort to the cantonments, at a distance of from three quarters of a mile to a mile from the former place, is the Kapilmochan Tank. It is also called Bhairo ka Talao, or the tank of Bhairo. This is a strong and well- built structure, the stairs and foundations being of solid stone. On the high ground to the north of the tank stands a pillar, from seven to eight feet in height, and three in thickness, situated in the midst of a slightly- elevated stone chabutra or platform. This is the Lator pillar of Siva. It is representative of an ancient pillar, which formerly stood on this spot, and was thrown down by the Mohammedans, in a struggle between them and the Hindus, some sixty years ago. The original Ldt was famous among the Hindy. population, both for its antiquity and for its sanctity. There is some ground for supposing that the present pillar is a fragment of the ancient one; and that it, very likely, bears a portion of the carving known to have been on the original column. The probability is increased by the circumstance that it is encased in copper, and is carefully watched over by the Brahman priests. It would be interesting to examine it, and to determine the age of its carvings, or of any inscription which may be upon it."

"Previously to this outbreak, the Hindus must have cherished, for a prolonged period, very bitter feelings against the Mohammedans, on account of the insult which, ever since the time of Aurungzeb, had been heaped upon their religion in this locality. The pillar was once situated in the enclosure of a Hindu temple ; but that ruthless monarch destroyed the temple, and, in its place, erected a mosque, leaving the curiously carved pillar either as an ornament to the grounds, or under a wholesome dread of provoking to too great a pitch the indignation of his Hindu subjects. The Hindus, however, continued to pay divine homage to the pillar^ which, although repugnant to the feelings of the Mohammedans, was, nevertheless, endured by them, especially as they were permitted to receive a portion of the offerings. The natives say, that, after the serious collision between these two great sections of the people in the city, the pillar was removed to the banks of the Ganges, and thrown into the river."

"In consequence of this, a fight took place in which the Muhammadans had the worse ; but in , revenge, they threw down a pillar called the Lat — or Mohadeo’s staff, held in reverence by the Hindoos as sacred. This pillar was about forty feet high, and covered with ancient carvings. It had originally stood in the Hindoo temple, destroyed by the Emperor Aurungzebe. A Muhammadan mosque had been erected on the site of this temple, enclosing this antique pillar ; but for a share of the offerings, the Muhammadans had winked at the idolatry of the Hindoos, and for long permitted them to go in to reverence this object of their devotion. The Hindoos had a tradition, that the pillar was gradually sinking, it having, according to report, been once twice its present height, and it was also prophesied, that when its top should become level with the ground, all nations should be of one caste. The throwing down, therefore, of this pillar was regarded as most ominous and dangerous to Hinduism. The whole Hindoo population, headed by the Brahmans and devotees, rose in fury on the Mussulmans, and attacked them with every sort of weapons within their reach. One mosque was pulled down, and they determined to destroy every other in the city ; but the civil authorities, with all the military force that could be collected, interposed, and by putting guards to defend the mosques, succeeded in saving them. It was difficult indeed, to trust to the native soldiers ; hut they did their duty well, for though many of them were Brahmans, they kept guard manfully on the mosques, in fidelity to their military oath, though doubtless it would have been more agreeable to their own feelings, to have joined in pulling them down. Yet they kept .off the Brahmans, as well as others, at the point of the bayonet. Two Brahman soldiers, keeping guard where the pillar was lying prostrate, were overheard thus conversing on the subject ; “ Ah !” said one, “ we have seen what we never thought to see Sheo’s Lat has its head level with the groupd. We shall all be of one caste shortly ; what will be our religion then ?” “ I suppose the Christian, answered the other — for after all that has passed, I am sure we shall never become Mussulmans.” A sagacious remark, as persecution and voilence are never likely to produce conviction, either of the truth or goodness of the religion of the persecutor, though it may occasionally lead to a temporary, or false profession of it on the part of the persecuted, to be changed into the most virulent opposition, whenever an opportunity is obtained."

"After the riot had been suppressed, the worst difficulty still remained. In the early part of the quarrel, the Mussulmans, in order to be revenged on the Hindoos, for the defeat they had sustained, had taken a cow and killed it, on one of the holiest ghats, and mingled its blood with the sacred water of the Gunga. This act of double sacrilege was looked on by the Brahmans, as having destroyed the sacredness of the holy place, if not of the whole city, so that salvation in future might not be attainable, by pilgrimage to Benares. They were, therefore, all in the greatest affliction; and all the Brahmans in the city, many thousands in number, went down, in deep sorrow, to the river side, naked, and fasting, and with ashes on their heads, and sat down on the principal ghats, with folded hands, and heads hanging down, to all appearance inconsoleable, and refusing to enter a house, or to taste food. Two or three day’s abstinence, however, tired them, and a hint was given to the magistrates, and other public men, that a visit of condolence, and some expression of sympathy would comfort them, and give them some excuse for returning to their usual course of life. Accordingly the British functionaries went to the principal ghat, and expressed their sorrow for the distress in which they saw them ; but reasoned with them on the absurdity of punishing themselves, for an act in which they had no share, and which they had done all they could to prevent, or avenge. This prevailed, and after much bitter weeping, it was resolved, that “ Gunga was Gunga still,” and that a succession of costly offerings from the laity of Benares, the usual Brahmanical remedy for all evils, might wipe out the stain which their religion had received, and that the advice of the judges was the best and most reasonable. Mr. Bird, who was one of the ambassadors on this occasion, said, “ that the scene was very impressive, and even awful. The gaunt, sqnallid figures of the devotees — their visible, and apparently unaffected anguish and dismay — the screams and outcries of the women who surrounded them, and the great numbers thus assembled, altogether constituted a spectacle of wo, such as few cities but Benares could supply.”"