"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."

"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."

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

"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."

"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."

"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."

"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."

"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."

"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 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."

"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."

"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 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."

"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."

"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."

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

"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."

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

"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 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."

"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."

"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.”"

"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’."

"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."

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

"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."

"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."

"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.)."

"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.!"

"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 ..."

"[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"."

"There is some structure under the mosque."

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

"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.‖"

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

"“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.”"

"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."

"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."

"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."

"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 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."

"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."

"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 (...)"

"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."

"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."

"“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."

"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."

"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."