श्रीराम जय राम जय जय राम, শ্ৰীৰাংজয়ৰাংজয়জয়ৰাং, শ্রীরাম জয় রাম জয় জয় রাম , શ્રીરામ જય રામ જયજય રામ, ಶ್ರೀರಾಮಜಯರಾಮಜಯಜಯರಾಮ, ശ്രിറാം ജയ് റാം ജയ്‌ ജയ് റാം, శ్రీరాంజయరాంజయజయరాం

Rama Janma Bhoomi

Shriram Janmabhumi Mukti Andolan

1. Bird’s Eye-View of the Andolan

2. Various Dimensions of Shriram Janmabhumi Mukti Andolan

3. Certain Memorable Dimensions of the Andolan Sdriram Janmabhumi Andolan

4. Evidences in favour of Shriram Janmabhumi Mandir

5. Reply of the VHP submitted to the Govt. of Bharat for the documents of All India Babari Masjid Action Committee

6.Important Events after 1994

7.Role of the Courts

8.Survey and Excavation through RADAR Waves

1. Bird’s Eye-View of the Andolan

Ayodhya is one of the seven Mokshadayini Puris (cities granting liberation) of Bharat. This is a most ancient city. It is said that Vaivaswat Manu had founded this city. This has been the capital city of the Suryavamshi Rajas (Kings of solar dynasty). Great kings and emperors like Sagar, Bhagirath, Harishchandra etc. all belong to this dynasty only. Five Tirthankaras of Jain Dharma are born in Ayodhya. The Dantdhawan Kund is considered to be the Tapasthali (place of penance) of Goutam Buddha. Founder, nineth Guru and tenth Guru of Sikh Panth viz. Guru Nanak Dev, Guru-Tegbahadur and Guru-Govind Sing have visited Ayodhya. It is learnt that Maharshi Dayanand also had come to Ayodhya and he had established an idol of Lord Shrikrishna, the de-facto leader of Mahabharat war. This township has been the principal centre of Ramanand Sampradaya. Virtually the history of Ayodhya has been the history of Bharat.

Hindu Temple that have fallen prey to Islamic Jehad
It is a historic fact that after its birth, the Islam spread not through the basis of intellectualism; but through the mental aberation sen in them on account of their victories. Islam entered Bharat as the aggressor. Islami aggressors had spread their Majhab after defeating Hindu armies, looting their properties and massacring innocent people. They also displayed their bestiality by targetting Hindu temples and destroying idols of Hindu deities. The power-drunk Muslims destroyed at least some places of worship totally and erected mosques at thousands of places. It has become very difficult to search for their history also. But Hindu society is unable to erase the memory of history, their glorious chapters and their recognition of the temples at Ayodhya, Mathura, Kashi and Somanath, inspite of the fact that they were demolished and mosques were built upon those very spots. Muslim rulers had destroyed Shriram Mandir, Treta Ka Thakur Mandir and Swarga-Dwar Mandir in Ayodhya. The latter two temples were forgotten by Hindu society and Ramanand Sampradaya. But Hindu Samaj could not forget the fact of destruction of Shriram Janmabhumi Temple.

Unceasing Struggle for Retrieval of Shriram Janmabhumi
The Mandir constructed on Shriram Janmabhumi in Ayodhya was demolished by the commandar Mir Banki on the orders of aggressor Babar in 1528. Hindu society has been continuously waging a war to get back the Mandir and sacrificing their lives for that. Very fierce battles were fought for that. One can listen the stories of the 76 battles fought in the lanes and bye-lanes of Ayodhya over all these years. Most certainly, lakhs of Hindus might have laid down their lives in these battles and sent equal number of their enemies, if not more, to other world in the process naturally. No doubt, Hindu society could not secure the place; but it did not allow the Muslims also to sit quite. After the British rule got hold over the Avadh (Ayodhya), they built a wall between the structure with three domes and Shriram Chabutara (platform). Hence the Hindus were forced to restrict themselves to outer limits for their regular Puja-Archa. But the Puja-Archa went on as usual. Bitterness developed between Hindus and Muslims. Riots were taking place.

When the people entrusted their leadership to Bahadur Shah Jaffar to fight the British, the then leader of Muslim community Amir Ali had decided to hand over the place to Hindus. But co-incidently the battle against the British was lost. Taking the disadvantage of the situation, they sent both Amir Ali and Baba Ramcharan Das to gallows publicly on a tamarind tree; and thus this place could not come to the lot of Hindus then also.

Mahant Raghuvar Das filed a civil case in the Court of Faizabad in 1885, wherein he demanded permission to build a pucca structure in place of the then existing cottage on Ram Chabutara. But was dismissed. An appeal was filed in the Court of Col. Chaimier, the British Justice. Col. Chamier inspected the site personally and agreed that the construction of a mosque by demolishing a temple was unfortunate. But he did not think it proper to do some thing after a lapse of 356 years.
The Hindu society was outraged by killing of a cow in Ayodhya by Muslims in 1934. Many killers of cows were killed. Some Hindus also might have been killed in the process. They did not stop at that; some of the agitated Hindu youths climbed the so-called Babari mosque and caused lot of damage to its three domes. However, they could not take possession of the site; but one thing became certain that Muslims could never gather necessary courage to enter the premises of Shriram Janmabhumi ever after that. All three domes were got repaired by the British and the expenses thereof were recovered from Hindus in the form of tax. This place is fully under the possession of Hindu society for all practical purposes since 1934. Hindus used to worship the idols on the Chabutara outside the structure and offer flowers on the place inside under the domes and pay their obeisance.

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After the Independence
People of Ayodhya re-started their struggle under the leadership of Baba Abhiramdas and Paramhans Ramchandradas Maharaj, the Naga Sadhus of Hanuman Garhi in Ayodhya. Early in the morning of 23 December 1949, Lord Shriram Lalla manifested with bright splendour all over under the central dome. All of a sudden, thousands of people rushed to Janmabhumi. Bhajan-Pujan of the Lord began with great enthusiasm. Sadhu-Sants began their 24-hour Akhand Nam Sankirtan, that went on ceaselessly till the collapse of the structure on 06 December 1992. In the year 1949, Shri. Govind Vallabh Pant was the state Chief Minister, Shri. K. K. Nayyar was the Dist. Magistrate of Faizabad and Thakur Gurudatt Sing was the honorary City Magistrate.

The City Magistrate confiscated the inner premises of the structure under section-145 of the Indian Penal Code on 29 December 1949 and appointed President of Ayodhya Municipality Babu Priyadatt Ram as its receiver for conduction of regular Puja-Archa that is going on inside it and he ordained the duties of the receiver as ensuring the regular Puja and Bhog of the idols of Lord Shriram Lalla seated under the central Dome of the structure. The central main gate was closed with sliding iron shutters and put a lock on it. Priests used to enter the sanctum only through a small side door for arranging the Puja-Archa and Bhog. Public was having Darshan of Shriram Lalla from outside these shutters only. This routine sequel of the Darshan-Pujan-Archan and Bhog of Lord Shriram Lalla went on till the lock was opened on 01 February 1986 by the orders of the District Magistrate of Faizabad.

Begining of the Present Andolan
The idea of liberating Shriram Janmabhumi at Ayodhya, Shrikrishna Janmabhumi at Mathura and Kashi Vishwanath Mandir took possession of the psyche of Shri. Dau Dayal Khanna, who was the legislator from M Shri Dau Dayal Khanna was a Health Minister in the Ministry of senior Congress leader Shri. Chandrabhan Gupta. He made the issue of liberating these temples as the main topic of his address in the Hindu Sammelan at Kashipur (in Nainital of Uttaranchal state). Thereafter, he personally presented a resolution for these three temples in the Hindu Sammelan held at Muzaffarnagar in 1983. These Sammelans were organised on behalf of Hindu Jagaran Manch. He appealed to the then Prime Minister Smt. Indira Gandhi to find out a satisfactory solution of this problem by writing a long, well-argued letter to her.

Saints adopted the Andolan
Shri. Dau Dayal Khanna once again introduced the Resolution to liberate these three religious pla-ces in the Dharma Sansad convened in Vijnan Bhavan on behalf of the VHP during April 1964. The resolution was Sants adopted these topics unanimously. Shriram Janmabhumi Mukti Yajna Samiti was formed under the Chairmanship of Goraksha Peethadhishwar Mahant Shri. Avaidyanath Maharaj. Shri. Dau Dayal Khanna was declared as its General Secretary and S/Shri. Omkar Bhave, Mahesh Narayan Sing and Dinesh Tyagi (who are presently the office-bearers of the VHP) as its members. It was decided to undertake a public awakening programme to get the lock on Shriram Janmabhumi removed. Accordingly, a Shriram-Janaki Rath Yatra was taken out from Sitamarhi (Bihar) to Delhi on 25 September 1984. Later on six Shriram-Janaki Rath Yatras were taken out throughout the Uttar Pradesh from Vijaya Dashami in 1985. Unprecedented public awakening was created as a result of these Yatras.

Locks Opened
Taking cognisance of a representation filed by an advocate Shri. Umeshchandra Pandey, the then District Magistrate ordered opening of the lock on Shriram Janmabhumi on 01 February 1986. The High Court dismissed in October 1989 all appeals filed by many Muslims against this order of operning the lock.

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Process of Constructing Magnificent Temple begins
Thereafter began the process of thinking about constructing a grand temple at the place of old and battered three-domed structure standing at Shriram Janmabhumi. A search for a Temple Architect began, that ended with Shri. Chandrakant Bhai Somapura from Karnavati (Ahmedabad); several draft plans /designs were prepared and finally one was accepted. According to the draft design, the temple was to be 270 feet in length, 135 in breadth and and its Shikhar (spire) was to be 125 feet in height; two-storied temple; Shriram Lalla on the ground floor and the Ram Darbar in the Garbh Gruh. Sand stone with light pink tinge from Bansi Pahadpur of Bharatpur district in Rajasthan was selected for the temple construction. No iron would be used in the construction of temple. Every storey would have 106 pillars; with a height of16.5 feet tall in ground floor and of 14.5 feet tall in the first floor. Every storey would have 185 beams, they also would be made up of stone and maximum length of the beam would be 16 feet. The temple would have a marble frame with wooden doors fitted for its main entrance.
Collection of funds for Construction of temple
An unprecedented plan was prepared to reach out to maximum number of people with a view to raise funds required for the temple construction. Accoding to this plan, a small pictorial coupen with a coloured picture of the proposed Temple at Shriram Janmabhumi as a token of his contribution of Re.1-25 towards the expenses of construction of the temple in Ayodhya for individual and collective worshipping Shriram Shila (worshipped brick) at every Mohalla ofcities and towns and in every village and hamlet. About six crore people were contacted. All the amount thus collected was deposited in a Bank in the name of œShriram Janmabhomi Nyas. Shilas worshipped in 2.75 lakhs villages and hamlets as also in the Mohallas of the cities and towns reached Ayodhya.

A cheque of Rs.1,00,000/- was received along with a worshipped Shila from a foreign country; but the then Govt. of Bharat did not give permission to accept the donation. Hence the donation amount was returned thankfully to the donor.

Shilannyas
A place was selected for Shilannyas near the left pole of Singhdwar (main door) of the proposed Mandir as determined from the site of the existing place where Lord Shriram Lalla is seated as per the draft design of the temple. The Shilannyas Pujan programme was consummated by Shri. Kameshwar Choupal, the then provincial Organising Secretary of Bihar at the selected spot on 10 November 1989 with the consent of both Central and State Govts.

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First Karsewa

Decision of starting Karsewa for construction of the temple was taken in a meeting of the Margadarshak Mandal held at Haridwar on 23-24 June 1990. The then Chief Minister of Uttar Pradesh Mulayam Singh boasted that œnot even a tiny bird also would be allowed to stretch its wings in Ayodhya. In spite of the obstacles purposefully created by the Uttar Pradesh, thousands of Karsewaks reached Ayodhya and they set out towards Janmabhumi on Devotthan Ekadashi as per the scheduled programme. Some one, as though, from no where came and drove the police bus dashing it to Janmabhumi and thereby breaking the barricades erected by the police. Karsewaks climbed up the domes and succeeded in unfurling saffron flags atop the three domes.

An announcement was made in a meeting of the Karsewaks held on the grounds of Char Dham Mandir of Shri. Maniramdas Chhavani on 01 November 1990 that they would proceed towards the Janmabhumi on 02 November also. Administration was hurt with a sense of insult by the happenings on 30 October. With that feeling of insult the Govt. opened fire and massacred Karsewaks in the narrow lanes and bye-lanes of Ayodhya leading to Hanuman Garhi from Digambar Akhada on 02 November 1990. The V.P. Sing Govt.at Centre collapsed. Karsewaks returned only after having Darshan of lord Shri. Shriram Lalla. Spate of Satyagraha went on in Ayodhya for 40 days thereafter. Asthi Kalashas (Pitchers containing bones of Martyrs at Ayodhya) moved all over the country. They were immersed by Sants in the Triveni Sangam at Prayag during Magh Mela in January 1991.

A mega-rally was organised on Boat Club New Delhi on 04 April 1991. Over 25 Lakh people assembled there from all parts of the country. Being the largest rally after independence of the country, it proved to be historic one. Thereafter, rallies were totally banned on the Boat Club. As the speeches of Sants were just going on in the rally, a news came that Shri. Mulayam Singh has resigned from his post of Chief Ministership. Naturally it sent strong waves of joyous delight throughout the rally.

Rounds of Talks
During the Prime Ministership of late Shri. Rajiv Gandhi, his Home Minister Shri. Buta Singh used to arrange talks between representatives of Hindus and Muslims. On one occasion, Muslim representatives asked Pujya Sants whats the guarantee that you would not ask for a fourth place, if the religious places at Ayodhya, Mathura and Kashi were handed over to you? Even before the Sants replied to this question, Sayyad Shahabuddin furiously questioned the authority of his own representatives as to who were they to hand over these places so liberally?

During the period of V. P. Singhs Prime Ministership, once the religious and social leaders under the leadership of late Alimiya Nadwi ( Lucknow) and Pujya Sant-Mahatmas were sitting together in Andhra Bhavan on one Friday. At noon, the Muslim side went for praying Namaz. When they all returned from the Namaz, Pujya Swami Shri. Satyamitranand Maharaj stood and said while spreading the upper piece of cloth on his persona, œIt is customary to pay Zakat (donating something) after the Namaz. I beg from you Shriram Janmabhumi. The reply of the Muslim representatives was that it was not some œbox of sweets that could be picked up and handed over.

Once, Shri. Sayyad Shahabuddin on his own said that if it is proved that this Mosque has been built by destroying some temple, so the Muslims would leave (their claim over) this place. In response to this, when he was told that very clear evidence is there in Kashi Vishwanath Mandir; he ate his own words and turned his own statement down.
On becoming the Prime Minister, Shri. Chandrashekhar also tried to arrange talks. On his initiative, the representatives of the VHP and Babari Masjid Action Committee began talks in the presence of Govt. representatives. Main theme of the talks was : œIf it is proved that the disputed structure has been constructed on Shriram Janmabhumi by demolishing a temple, so the Muslims would give up their claim over it. It was decided in the meeting held on 04 December 1990 that both the parties would submit their respective evidences in writing to the Minister of State for Home Affairs by 22 December 1990, who would in turn exchange the same between the concerned parties by 25 December 1990. Both the parties would then review those evidences and submit their comments to the Minister of State for Home Affairs by 06 January 1991, who would then prepare the points of agreement and disagreement on the basis of these comments and send them to the concerned parties by 09 January 1991. They would meet again on 10 January 1991. They held discussions in Gujarat Bhavan. It was seen that four types of experts (historical, archeological, revenue and legal) would analyse the available evidences. It was also decided that the lists of experts would be sent to the Govt. by 17 January 1991 and the meeting of experts would be held on 24 January 1991. And the conclusions of the experts would be presented before both the parties for their consideration. It was also decided that the Muslims would not raise the question of historicity of Lord Shriram and the identity of Ayodhya; and hence there would not be any discussions on these topics. The experts met in two groups to study the evidences on 24 January 1991. The experts of history and archeology had come from the Muslim side. They submitted in writting a request for granting them time of 6 weeks to study the facts; whereas the experts of the Hindu side went on saying that the work could be finished before 05 February 1991. The Revenue and Legal Experts from Muslim side did not attend the meeting. A meeting was held again on 25 January 199. The experts of Hindu side reached Gujarat Bhavan at the scheduled time viz.11.00 hours in the morning. None of the experts from Muslim side reached venue of the meeting viz. Gujarat Bhavan upto 12.45 hours; nor did they give any intimation of the same. From this it was concluded that the Muslim side is running away from the talks. Absence of the Muslim sides was considered as contemptuous and talks ended there itself.

It was an experience during the course of talks with the Muslims side that they were shifting their stand during every talk. When the matter of solving the issue through dialogue is raised today, a question does come in mind, whence the talks should begin now?

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Acquisition by the Govt. of Uttar Pradesh
The then Chief Minister Shri. Kalyan Singh acquired 2.77 acres of land surrounding the disputed structure on 10 October 1991 barring the structure for developing facilities for the pilgrims. The acquisition was challenged by Muslim side in the High Court. The High Court gave an interim order on 25 October 1991 that the Uttar Pradesh Govt. could take possession of the acquire land, but no pucca construction should be erected there till the appeals are finally disposed of. Final hearing on the appeals was completed on 04 November 1992 and the decision kept reserved.

Levelling of the Acquired Area
Tourism Department of Uttar Pradesh Govt. began the work of levelling the plot of 2.77 acres in April 1992. Apart from this, the work of constructing an eighty-feet road was also started alongside by the Public Works Department to join the Janmabhumi to the National High Way No. 8 ( Lucknow-Faizabad-Ayodhya-Gorakhpur High Way). During the course of levelling, suddenly they came across a huge treasure of carved stone pieces of different shapes, sizes and designs in the south-eastern corner of the structure under about 12 feet below the surface on 18 June 1992, which contained broken pieces of carved and designed stones. All those pieces are kept secure in Ayodhya museum now. Archeologists inspected the site on 02 and 03 July 1992 and arrived at a conclusion that they are the remnants of a temple pertaining to a style that was prevalent during 12th century in north Bharat. Prominent among these remnants are the spire, emblic myrobalan, decorative mesh, head, portico, pillar bases, door segment, Shiva-Parvati etc. A wide and sturdy wall of burnt bricks was also found underneath the disputed structure.

Collapse of the Structure
The Dharma Sansad held in Delhi on 30 October 1992 announced 06 December as the Day for beginning of fresh Karsewa. Groups of Karsewaks began to pour in Ayodhya by the last week of November. It was expected that the High Court would pronounce its decision before 06 December in respect the petitions filed against the acquisition of 2.77 acres of land that was kept reserved by it. The Uttar Pradesh Govt had also requested the Supreme Court on 25th November to issue orders to the Lucknow Bench of Allahabad High Court to pronounce its judgement kept reserved by it. Accordingly, the Supreme Court had issued the directives too; but the High Court declared the date for pronouncement of the judgement as 11 December. The Uttar Pradesh Govt. also desired that only the operative part of the decision be pronounced before 06 December, so that the atmosphere of uncertainty could come to an end. But this argument also went in vain. The High Court decision came on 11 December; but by then the fury sheathing within Hindu hearts exploded. The three-domed structure symbolic of the black blot affixed on the forehead of Mother Bharati in 1528 disappeared into the tummy of time on 06 December 1992.
Stone Edict
As the work of breaking the walls of the structure began, those old and worn out walls started crumbling like any thing. The walls were practically hollow. The hollow walls were filled with the debris. Karsewaks were bringing the carved stones and storing them underneath the platform. In the mean time, a stone edict found was brought and kept there.

As a result of valour of Smt. Sudha Mallya, understanding of Archeologist Dr. Swaraj Prakash Gupta and efficiency of senior journalist Shri. Ramshankar Agnihotri, and a young entrepreneur Ashok Chatterjee, that stone edict came before the people. In due course of time, experts of the Govt. of Bharat, under the orders of the Supreme Court took photograph of the edict and its mould, which has been securely kept in the Lucknow bench of the High Court. This edict has been read by the experts and it has been proved that 30 slokas (stanzas) in 20 lines have been carved on this square-sized stone edict measuring 5 feet in length and 2.25 feet in breadth. Its language is Sanskrit and script is Nagari, that is found in the archeological records of the Gadhwal royal families of 12th Century. The edict begins with œ Om Namah Shivaya. The edict contains the description of Ayodhya, Temple with golden lotus Kalash in the Saket Mandal and the bewitching beauty of Ayodhya. The description relates to the valiant one, who had annihilated Bali and Ten-Headed Ravana.

Apart from this, about 250 other archeological remnants have been found from that structure, which have been kept in the premises of Shriram Janmabhumi under the control of Govt. of Bharat. Many of these remnants are almost identical to those found during the course of levelling of area on 18 June 1992.

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Govt. recognises Right to Puja
The Central Reserve Force took over the entire premises of Shriram Janmabhumi under its control in the wee hours on 8 December 1992. Till that time, the Karsewaks toiled day and night and erected a temporary temple with cloth etc. for Shriram Lalla Virajman. On all the four sides of Shriram Lalla, bamboo poles were erected supporting the cloth ceiling was put up and as a support to these, a brick wall was erected on all the four sides. This is now-a-days called as a Makeshift Structure. The Puja-Archa of Shriram Lalla Virajman began right in the evening of 06 December itself.

Though the Puja-Archa continued in the protection of security forces, but the public was prevented from going there. Shri. Harishankar Jain, an Advocate from Lucknow preferred an appeal (5314/1992) before the Lucknow betch of High Court on 21 December 1992 on behalf of the Hindu Advocates Association and prayed for the directives to the Govt. that — œIt should not cause any hurdles in the Darshan-Pujan-Arati-Bhog of Shriram Lalla Virajman; the priests be permitted to enter the Shriram Janmabhumi Mandir for performing Arati-Puja-Bhog etc.; no obstacles be created in the concerned rituals and the archeological remnants of historic importance found in the debris of the structure be kept secured and well protected. The bench comprising of Justice Shri. Harinath Tilhari and Justice A.N. Gupta admitted the plaint of the petitioners and gave decision in their favour. The public got the permission of Darshan once again.

Progress of Mandir Construction
Supply of stones and the work of carvings thereon according to the maps/plans/designs began in Ayodhya in September 1990. Work of stone carvings got a momentum in April 1992. The carving work was given on contract to three workshops in the Pindwada area of Rajastan on the day of Basant Panchami 1996. Two huge cutter machines were brought in Ayodhya to speed up the work further. The work of marble door frame was given to a workshop in Makrana (Rajastan) on contract.

Till this date, designing/carving of all the stones required to be laid on the floor of the Mandir, the carving work of all 106 pillars to be erected on the groud floor, the Rang Mandap and the walls of the sanctum sanctorum on the ground and first floor, and the beams at the ceiling of the ground flloor is nearing completion. The entire lot of carved stones are neatly arranged and displayed in a Workshop on the Ramghat in Ayodhya. A wooden miniature model of the Mandir and 2.75 lakh Ramshilas (worshipped bricks) are kept in this workshop only. Hundreds of visitors come to have a look at these every day.
Shriram Janmabhumi Mukti Andolan is a Struggle for Cultural freedom.
Inspired by the act of wiping out the symbol of slavery after attaining independence in 1947, the first Home Minister had vowed to liberate Somnath Mandir; the Central Cabinet had passed a resolution; a trust was formed with the consent of Mahatma Gandhi; and in no time the structure erected in place of Somnath Mandir blown away on the waves of sea waters; entire lands were restored to the Trust; and a majestic mandir stood in its original place. If it is a sign of patriotism to remove the symbols of the British, then the personal presence of the first President of Bharat Shri. Rajendra Babu for the installation of Somnath Mandir is a sign of patriotism; then, Shriram Janmabhumi Mukti Andolan also is a symbol of patriotism only.

Shriram Janmabhumi Mukti Andolan is not merely a triffle struggle for securing any one Mandir. This has been the struggle of a never changeable Janmabhumi (birth place) and the Janmabhumi belongs to such an epoch maker, who is worshipped by all Hindus as the incarnation of Lord Vishnu and cherish a desire in their bosom to recite his name on their death beds. More than any thing else, it is a struggle to wipe out a blot of an Islamic foreign aggressor. This struggle is a fight for cultural freedom for the Hindu society.

The only Path
There were several rounds of talks. During the Premireship of Shri. Chandrashekhar, evidences of Muslim and European Historians, those pertaining to revenue and also the evidences belonging to traditions of the Hindu society have already been submitted to the Govt. The archeological remnants found in June 1992, December 1992 and February 1993 have all been under the govt. custody. The survey reports of the radar waves have been confirmed by the archeological excavation. Hence it is incumbent upon the Govt. of Bharat to pass a law to remove the stigma of slavery and pave the way for the cultural freedom of Bharat by handing over the place to the Hindu society.

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2. Various Dimensions of Shriram Janmabhumi Mukti Andolan

The story of construction of Shriram Mandir is as ancient as the descent of Shriram on this earthly abode. It is told that soon after his departure from this earthly abode on accomplishing a number of important tasks in consonance with his character and strength; and thereby spreading his name and fame every where, there came an enormous flood in Ayodhya that took away the sky-crappers, buildings, market places together with all its glory and riches; everything was washed away in the flood water, leaving behind only their memories and a totally motionless and soundless silent zone of uneven vast expanse of lands. There was no human habitation anywhere near in the eye sight. On seeing such a plight of the Janmabhumi, Leelabhumi and Karmabhumi of Maryada Purushottam Bhagwan Shriram, his elder son Kush, who was then the resident ruler of Kushsthal constructed a royal Mandir in keeping with the glory and dignity of his father on Shriram Janmabhumi as per the advice by the Rishis and Maharshis of those times.

In the course of time, this grand and attractive temple got worn out due to sun, rain and cold. About 2100 years ago, Vikramaditya, the then emperor of Bharat had re-constructed Shriram Mandir exactly at the same spot. There were several additions and alterations to Shriram Mandir necessitated on account of changes in the stately powers and the natural times and climes. This Mandir became a silent witness to and accepting all those changes, it stood erect with its proud spire with perfect peaceable disposition.

When the Mughal aggressor had come to streamline his administrative set-up at Avadh in 1528, he ordered demolition of the temple at the behest of Moosa Ashikan. After a very stiff fight, the Babars Chieftain Mir Banki could demolish the temple with great difficulty. As a memorial of Babars victory, Mir Banki had built this structure on the foundation and pillars of the original temple. Since it was a Shriram Temple, Mir Banki had proclaimed in his edict that he had erected the existing structure for the angels to come down on the earth. Hindus repeatedly went on fighting / struggling to get back the shrine under their control. They never stopped their worship of the Lord at this place, nor did they ever give up their claim over this place.

In fact, the Shriram Janmabhumi Mukti Andolan started immediately after of the demolition in 1528 of the Mandir constructed by Vikramaditya. This movement was so bloody and gruesome that hundreds of thousands of Hindus have done the supreme sacrifice of their lives in 76 battles fought from the times of Babar till this date.

The hope of Hindus did get a boost when the process of re-construction of temples begun with the proclamation of construction of Somnath temple to ensure due respect to the important points of honour of Hindus would continue further. But the process stopped with the construction of Somnth temple.

A new chapter was opened for the liberation movement with the manifestation of Lord in Shriram Mandir at Ayodhya in the night of 22-23 December 1949. There came about the changes according to the times in the bloody struggle. The people began adhering to the Judicial procedures. Kirtan, Bhajan and Pujan and.Aradhana began more openly at the Mandir site. Our own Govt. in the post-independent Bharat imposed several restrictions on the spot and put a lock there. But despite all these efforts, they could not stop Kirtan-Pujan of the Lord; it went on unabated.

A divine inspiration to liberate Shriram Janmabhumi in 1983 arose in the mind of Shri. Dau Dayal Khanna, who was the state Health Minister in Uttar Pradesh. He also wrote a lengthy, well-argued letter to the then Prime Minister Smt. Indira Gandhi in this regard. But nothing happened. Then, Vishwa Hindu Parishad contacted him. Efforts began. The Parishad placed the matter before the Sant-Mahatmas.

A meeting of the Kendriya Margadarshak Mandal was held in Samanvaya Kutir at Haridwar in 1983. Several important decisions were taken in that meeting, which included the decision to hold a Dharma Sansad soon.

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Dharma Sansad
Dharma Sansad convened under the auspices of the Parishad with one voice expressed their deep concern that the attacks that are taking place on Hindu society, culture and Dharma, are all the result of Muslim appeasement policy adopted by the Govt. If the politicians drowned in their selfishness go on giving encouragement to the internal enemies of the country and the alien conspirators in this fashion, then this sacred nation of ours is beset with the danger of enslavement once again. Hence a historic decision was taken that the Sant-Mahatmas should come out of their abodes, Mutt-Ashramas for giving guidance to the society. They should take the social leadership of the society in their hands and turn the society in the direction of Hindu interests. It was also decided by the Dharma Sansad that the places of Lord Shriram, Shrikrishna and Kashi Vishwanath should be liberated and grand temples be built on those places. Although over 30,000 Hindu temples have been destroyed by the foreign Muslim aggressors. But at most of these places separate temples were built at some other sites. But the importance of these three places is unique because they are the places of manifestations of the Lord. They cannot be altered; and it was the bounden duty of every Hindu to give a grand format to these temples.

Formation of Shriram Janmabhumi Yajna Samiti
A massive meeting of all Sant-Mahatmas was held in Digambar Akhada at Ayodhya in 1984 by the efforts of the Parishad. Together with other decisions, it was also decided to form a œShriram Janmabhumi Mukti Yajna Samiti to carry on the struggle for the liberation of Shriram Janmabhumi further. Accordingly, Goraksha Peethadheeshwar Pujya. Mahant Avaidyanath was appointed as President of the Committee unanimously.

Shriram-Janaki Rath Yatra
Shriram Janmabhumi Mukti Yajna Samiti decided that a Shriram-Janaki Rath Yatra be taken out from Sitamarhi, the birth place of Sita Mayya. Accordingly, one Yatra of Shriram-Janaki was taken out from Sitamarhi after the Sharadiya Navaratra in 1984, which reached Lucknow via Ayodhya. Later on it was to go to Delhi. But after gruesome murder of Smt. Indira Gandhi, the Yatra was suspended.

Second Dharma Sansad
As Shri. Rajiv won the general election with thumping majority in 1984, the Hindu society thought that he would be able to solve the problem of Shriram Janmabhumi. But when nothing came out of it dispite efforts by the Yajna Samiti, the Second Dharma Sansad was convened at Udupi (Karnataka) in October 1985, at the behest of Swami Vishweshtirth Maharaj of Madhwa Sampradaya (Udupi). Along with other important topics, the matter of a clear cut resolution also came up for discussions in this Sansad that the lock placed there be removed at once. If the lock is not removed before the ensuing Shivaratri i.e. 08 March 1986, then the Sants from all over the country would court arrest. They enrolled their names for this purpose. Besides, it was also decided that a Shriram-Janaki Rath should also be taken out in every village in the respective state that should enlighten the Hindu public opinion about the injustice and attrocities being heaped upon them.

Lock removed from Janmabhumi
As a result of a strident decision by the Sants in Dharma Sansad for the removal of lock from Shriram Janmabhumi Mandir, the lock was removed on 01 February 1986, i.e. much before the prescribed time limit of 08 March 1986. This was the first ever victory of the Sants.

Opposition of Long and Short Marches
Muslims observed a Black Day in protest against the removal of lock on Shriram Janmabhumi on 14 February 1986. One hundred temples and properties of Hindus in Kashmir were destroyed. Thereon the Babri Masjid Action Committee announced boycot of Republic Day under the leadership of Shahabuddin. Still further, the Committee announced Long and Short Marches against the Ayodhya movement. There was vehement protests against these marches. On seeing this, they cancelled their marches.

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Shriram-Janaki Rath Yatras
n the follow-up of the decision of the Dharma Sansad, 200 Rathas were taken out throughout Bharat with the idols of Shriram-Janaki and Hanuman installed therein. These Rathas were traversing all the villages in all the provinces for about three years. Nearly 40 crore people participated in all these Rath Yatras. As a result, there came about an unprecented public awakening about Shriram Janmabhumi.

All Bharat dimension for Shriram Janmabhumi Abhiyan
Kendriya Margadarshak Mandal observed that the Movement might not achieve that much of success, if it is kept confined merely to Uttar Pradesh; and that it should be given an All Bharat dimension. That way, on account of the Shriram-Janaki Rath Yatras in the Uttar Pradesh and Bihar, it had already acquired an All Bharat format and cognisance. Atmosphere in the villages has changed; people were awakened over the issue and they were understanding the situation at Shriram Janmabhumi. But actually it could become the All Bharat issue, only after a decision by the third Dharma Sansad that Shriram Shila Pujan programmes be held at each and every village all over the country. On the occasion of Kumbh Mela at Prayag in 1989, this issue was placed before the Sant Sammelan consummated in the benign presence of Pujya. Devraha Baba and under the Chairmanship of Jagadguru Shankaracharya Swami Jayendra Saraswati Maharaj of Kanchi Kamkoti Peeth on 01 February 1989 and all the Sants gave their full support to this resolution.

Shriram Shila Pujan
n the follow-up of the Dharma Sansad and the Prayag Sant Sammelan, the plans of Shriram Shila Pujan programmes were chalked out. This was such a unique programme, which cannot be compared with any other programme. There was no hullabaloo; nor any struggle; no law was broken, nor the situation was allowed to worsen or be objectionable; no advertisements were given in the news papers, nor any hand-outs were distributed, even when the Shriram Shila
Pujan programmes were performed at 2.75 lakhs of villages/places spread over the country from Kannyakumari to Kamakhya. According to this plan, collective Pujan had to be performed even at the smallest village or a lane in the cities and a contribution of Re.1-25 from each person performing the pujan and in return he/she was given a small picture of proposed Mandir at Shriram Janmabhumi as a token memento.

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Shilannyas (Foundation Laying)
The most important decision taken in Prayag pertained to hold the Shilannyas at Shriram Janmabhumi Mandir. The Shubh Muhurat (auspicious time) was determined on 10 November for the programme of Shilannyas at the Simhadwar (main door/gate) of the proposed temple. All the political parties except BJP opposed the Shilannyas programme. The Parliament passed a resolution also requesting the VHP not to perform Shilannyas. Every member of the peoples parliament was opposing Shriram Janmabhumi Andolan, except a loner Shri. Ramnagina Mishra of Congress, who was taking sides with Shriram Janmabhumi. Later on the Congress called for his explanation. In spite of tremendous opposition, the Shilannyas programme was consummated at the pre-determined Muhurat, Tithi (time, date) and place.

Stay on Temple Re-construction
Shilannyas was over. But the Congress Govt. imposed a ban on the re-construction of Shriram Mandir through Karsewa. A programme of Satyagraha was planned against this imposition. Fresh elections were announced in the country. With a view to ensure obstacle-free elections that happens to be the great and sacred occasion for the democracy, the VHP held in abeyance its Andolan for some time.

Fresh Date for Temple Re-construction
Shri. V. P. Sing became the new Prime Minister of the country by defeating Congress in the elections. Since he had won the elections mainly on the Hindu votes, it was hoped that he would co-operate in this direction. In spite of acquainting the Prime Minister with all the situations about Shriram Janmabhumi, he did practically nothing in this direction. It was therefore decided in the Sant Sammelan held at Prayag on Mouni Amavasya (new moon day) to start the construction work on 14 February 1990 and the doors were kept open for a dialogue upto 06 February 1990. The Prime Minister held talks with the leaders of the VHP and Shriram Janmabhumi Mukti Yajna Samiti and demanded a further period of four months for finding some solution through peaceful means and on the basis of goodwill. The Mukti Yajna Samiti agreed with the Prime Minister thinking that there should be no objection to give time allowance of four months, if some solution could be found out for this 450 year old dispute and struggle once for all. But, they played a treachery by doing nothing during the period despite requesting for time. Thereafter an unprecedented historic Sant Sammelan was held Haridwar on 23-24 June 1990 at Haridwar, wherein 664 Sants belonging to various sects-creeds of Hindu Samaj participated. All the Sants unanimously took a decision to start the construction of Shriram Janmabhumi Mandir through Karsewa and accordingly, an appeal was made to Karsewaks. Shri Jyotishpeethadhish Shankaracharya was appointed as President of the Karsewa Samiti.

With a view to implement the decisions taken in the Sant Sammelan at Haridwar, detailed plans were prepared in a meeting arranged at Bhopal in July 1990. According to this plan, two lakhs Karsewaks were to gather at Ayodhya on the first day of the Karsewa; thereafter about 30 to 40 thousand Karsewas should reach Ayodhya every day for a period of one week, to be followed by daily 15 to 20 thousands per day thereafter. The programme of wide tours by the Sant-Mahatmas was also decided in this meeting itself. It was estimated that the total number of the Karsewaks would be about 5 lakhs. On that basis only, matters pertaining their stay, food etc. in the surrounding villages were thought out. But in actuality, the figure reached 8 lakhs, resulting in disorder at some places. There was no such non-violent movement organised or held so far anywhere in the world.

Shriram Jyoti Prasar Yojana
Arati of Shriram Lalla Virajman at Shriram Janmabhumi was performed with the Jyotis (flames) ignited by rubbing Aranis (wooden sticks) and the same were taken to Shrikrishna Janmasthan Mandir at Mathura and Kashi Vishwanath Mandir. Then onwards, they reached all the regions, provinces, districts and on the Prasthan Sthalas of the Vijaya Yatra by the Vijaya Dashami day on 29 September 1990.

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Planning and Implementation of Karsewa

Planning :
Karsewaks would set out for Ayodhya on the scheduled date and numbers in 5,000 Vahinis (battalions) from all over the country after Deepavali. It was made crystal clear to the Karsewaks that they would peacefully court arrest without any resistence to or complaints against the police, if some obstacle or the other crops up in the Karsewa for re-construction of Shriram Mandir at Ayodhya on 30 October 1990.

Vahini Pramukhs would be appointed for recruitment of Karsewaks after the formation of Committees at Provincial and district levels. The task of issuing identity card to every Karsewak before his/her departure to Ayodhya was entrusted to chief workers of the regions. A meeting of the Vahihi Pramukhs would be arranged at Sambhag levels for deciding the time of their arririval and venue of their stay in Ayodhya and other arrangements between 12 October to 17 October 1990. It was also decided that each Karsewak would fill up an Oath Form which would include matters like maintenance of discipline, preparedness for hardships, voluntary participation in the Movement etc. Karsewaks from Bihar and certain other places were advised to reach the villages surrounding Ayodhya soon after the Bhai Dooj.

Living arrangements of the Karsewaks were planned to be made in about 1500 villages on the both the banks of the river Sarayu. About 300 Reception Committees comprising 5-6 villages each would be formed. The Karsewaks would be furnished with information regarding the village where they would have to live, the road-map to reach that village, the name of Committee chief, so that no inconvenience would be experienced by them. All the Karsewaks arriving by trains would alight at Varanasi, Prayag, Lucknow and Gorakhapur. The Karsewaks were cautioned to be in readiness to walk up the distance upto Ayodhya, in case railway, buses etc. were stopped from plying.

Entry points for the Karsewaks from other provinces into Uttar Pradesh would only be at 8 places viz. Gorakhpur, Varanasi, Prayag, Jhansi, Agra, Mathura, Gaziabad and Saharanpur. Each province would enter from a specific place only.

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Karsewak Dal

Immortal sacrifice by Vir Banda is at their bosoms,
Challenges of Lion Cubs resides in their bosoms.
It is on the move with the pride of fighting Mewad,
It is forging ahead with the glory of Hindu Nation !

Spate of Atrocities by Mulayam Govt. of U.P.
When seven lakh Karsewaks reached the borders of Uttar Pradesh, they found that the entire state has turned into a virtual police cantonment. Karsewaks were arrested on a huge scale. They were being treated brutally. Local Schools and Colleges were temporarily converted into jails and the Karsewaks were dumped there in the most inhuman situations. About two lakh Karsewaks set on foot towards Ayodhya and with a specially hard efforts of the rustic brethren from every village and hamlet, over 60 thousand Karsewaks could make it to Ayodhya by 30 October 1990. They unfurled saffron flags on all the three Domes of the structure virtually in no time and thus began the Karsewa. About 10 to 15 thousand Karsewaks began to pour in Ayodhya every day thereafter and the pressure of Karsewa went on mounting. When again the Karsewaks rushed to Janmabhumi on 2 November 1990, the police opened showers of fire on those unarmed innocent Karsewaks. Over a thousand Karsewaks got injured due to that firing and several were simply brutally killed. No body could even imagine, even in wildest of their dreams, that the powers that be would kill the armless Karsewaks so mercilessly. They breathed their last while pronouncing the battle-cry of œJai Shri Ram.

Asthi Kalash Yatras
Twenty-two Asthi Kalashas (earthern pitchers containing burnt bones of demised person) containing the Asthis of demised Karsewaks were sent to all provinces in the country from Ayodhya on 7 November 1990. Massive and wide spread processions were taken out of these Asthi Kalashas throught the provinces, so that the general masses could pay their tributes to the Karsewaks, who had laid down their lives for the sake of Shriram Mandir at Ayodhya. Massive public meetings were also arranged for paying tributes to these Ashthi Kalashas.These Asthis of Ayodhya martyrs were immersed in the Sangam at Prayag by the Sants on the occasion of Makar Sankraman on 14 January 1991.

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Fourth Session of Dharma Sansad at Delhi and Mega Rally
Sants had proclaimed very clearly in the massive congregation of the Magh Mela at Prayag in January 1991 that this crafty Govt. should either bend or go. It also decided that the fourth session of Dharma Sansad be convened on 2-3 April 1991. A never-seen-before rally was also organised at Boat Club Delhi on 4 April 1991 for display of Hindu power. Never before such an enormously massive rally was held ever in the post independence Bharat.

Co-operation by Uttar Pradesh Govt. of Kalyan Singh
As a result of victory in the elections, BJP Govt. came to power in Uttar Pradesh under the Chief Ministership of Kalyan Sing. It handed over the lands acquired by the Central Govt. to the Shriram Janmabhumi Nyas. Apart from this, they constructed a high wall called Shriram Deewar around the entire premises and levelled the entire premises inside the Shriram Deewar by removing the cottages of the Sants.

Redemption of Mathura Shrikrishna Janmasthan and Kashi Vishvanath Mandir soon
On the holy banks of Ganga at Rishikesh, the Sants blew the bugle that the Ayodhya temple has almost been on the verge of completion. Now we shall have to get ourselves committed to redeem Shrikrishna Janmasthan and Kashi Vishwanath Mandir. It was also decided that Jyotish Peethadhishwar Jagadguru Shankaracharya Swami Vasudevanand would lead plan regarding Kashi Vishwanath Mandir and Pujya Swami Vivekanand of Brindavan would lead the plan pertaining Shrikrishna Janmasthan.

Protests against Parliamentary Delegation proposed to be sent to inspect works completed in Ayodhya by BJP Govt. in Uttar Pradesh
Sants expressed their deep distress in strongest words and termed the act on the part of the Govt. of Bharat as improper to send a parliamentary delegation to inspect the works completed by the BJP Govt. in Uttar Pradesh for removing the obstacles in re-constrcution of Shriram Mandir. They openly came out with their feelings of their agitated minds without any hesitation, while using the bitterest possible expressions. It is in no way proper for the Govt. to depute such a delegation. They saw bad precedence being created that may give way to innumerable problems in future.

Formation of a Committee for discussion with the politicians
In the changed political circumstance after the recent elections, all the political parties got engaged in the efforts to break the units that had been brought about amid the Hindus after so much of difficulties. Sants therefore thought it essential to approach all the politicians and hold discussions with them on the issue of Shriram Janmabhumi. A Committee was formed for the purpose comprising of the following members :

* Pujya. Mahant Avaidyanath Maharaj, Gorakhapur
* Pujya. Mahant Nrityagopaldas Maharaj, Ayodhya
* Pujya. Sant Shri Gopal Maharaj, Prayag
* Pujya. Sant Shri. Maheshanand Saraswati, Brindavan
* Pujya. Sant Shri. Rameshwardas Maharaj, Kashi
* Pujya. Swami Chinmayanand Maharaj, Haridwar
* Pujya. Ramanujacharya Swami Vasudevacharya Maharaj, Ayodhya 08. Pujya. Swami Omkaranand Maharaj, Adi Bidri
* Pujya. Yugpurush Swami Paramanand Maharaj, Haridwar
* Shri. Omkar Bhave (Convener)

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Saints meet Prime Minister Narasimha Rao
Considering it proper to have a discussion with the Prime Minister before taking any stringent step in the context of the Mandir re-construction, it was decided in the meeting of the Committee that Pujaniya Vamdev Maharaj, Paramahans Mahant Ramchandra-das Maharaj, Mahant Avaidyanath, Yugpurush Paramanand, Swami Chinmayanand should meet the Prime Minister Shri. P.V. Narasimha Rao. Accordingly, these Sants called on the Prime Minister.

Conspiracy to divide the Saints
Instead of solving the problem of Shriram Janmabhumi, the Prime Minister started indulging in politics of segregating Sants from the Parishad. When he repeated thrice that the Masjid would stay there itself, Pujya Vamdev resolved not to meet him ever after that.

Sarvadev Anushthan at Ayodhya
Meeting of Sants held at Ujjain on 13 May 1992 decided to perform a Sarvadev Anushthan with a view to invoke success for the second phase of the re-construction of Shriram Mandir from 09 July 1992. Accordingly, Sarvadev Anushthan was consummated.

Foundation Filling
On 09 July 1992, Sants assembled in Ujjain Kumbh ordered to undertake construction activities at Janmabhumi. Karsewaks assembled in huge number at Ayodhya for foundation filling work at Nritya Griha and Simhadwar. But the Prime Minister again requested for four months time. Hence the Karsewa was shifted to a close by Sheshawatar Mandir.

Fifth Dharma Sansad at Delhi
In the fifth session of Dharma Sansad convened at Delhi on 30-31, Sants ordained to commence construction work for Shriram Mandir through Karsewa. In the follow up of these orders, lakhs of Karsewaks reached Ayodhya. When the Karsewaks saw that constructional work could not be started from any point on the site, despite lapse of four months time; the frustration culminated in the demolition of the structure, the symbol of slavery in five hours only followed by erection of a make-shift temple at the site.

Formation of Shriram Janmabhumi Nyas Forum
In a joint meeting of Shriram Janmabhumi Renovation Action Committee and Akhil Bharatiya Sant Samiti held on 24 January 1993, the senior Sants of all the creeds and sects of Hindu society formed a forum called Shriram Janmabhumi Nyas Forum with a view to prevent the efforts by the Central Govt. to dislodge Shriram Janmabhumi Nyas from the temple re-construction work. A Virat Sammelan of this forum was organised at Prayag in the after noon of 25 January 1993. The Sammelan prevailed upon the Central Govt. to desist from its insistence to build a Masjid in the traditional, scriptural, cultural pricincts (Chouda Kroshi Parikrama) of Ayodhya and pave the way for re-construction of Mandir by Shriram Janmabhumi Nyas. Apart from this, Ayodhya should be declared as the  Holy Pilgrim City. While condemning the ban on R.S.S., V.H.P. and Bajarang Dal; and dismissal of four BJP-ruled state Govt.s (Uttar Pradesh, Madhya Pradesh, Rajastan and Himachal Pradesh), it was demanded that the Govt. should at once beg pardon of the nation and elections be held immediately.

Formation of Steering Committed of Shriram Janmabhumi Nyas Manch
A Steering Committee of Shriram Janmabhumi Nyas Manch was formed under the Chairmanship of Pujya Vamdev Maharaj at Prayag in January 1993. Four meetings of the Steering Committee were held at Delhi, Tengannur (Tamil Nadu), Haridwar and Nagpur.

Five Special Sessions of Sixth Dharma Sansad
Meetings of Kendriya Margadarshak Mandal held at Tengannur, Haridwar and Nagpur decided to convene five special sixth session of Dharma Sansad to decide the future course of action in respect of Shriram Janmabhumi.

Decision of Supreme Court – 1993
Govt. of Bharat issued an order on 07 January 1993 to maintain status-quo at the disputed site and the President of Bharat asked the Supreme Court on the same day to give their considered opinion under Section 143(1) of the Constitution : œAs to whether any place of Hindu place worship was in existence at the site of the disputed structure? After hearing the case for 21 months, the Supreme Court pronounced a majority decision on 24 October 1994, whereby the acquisition was declared to be valid except the Section 4(3) of the Acquisition Act, which was abrogated. As a result of this abrogation of the Section 4(3), the acquisition of the site of the structure became null and void; and the Govt. was appointed as the receiver till such time that the dispute is not settled. The request of the President is returned unanswered. Charge sheets were filed against 40 accused in the special sessions court on 05 October 1993.

Security to Make-Shift Shriram Mandir built by Karsewaks
A resolution was passed in a meeting of Shriram Janmabhumi Nyas Forum and Margadarshak Mandal held at Haridwar on 25-26 June 1993 that the Central Govt. should ensure adequate security of temple built by the Karsewaks on 06 December 1992 together with the idol of Shriram Lalla.

Ban on Hindu Organisations
After 06 December 1992, the V.H.P., R.S.S. and Bajarang Dal were banned and four BJP ruled state Govts. were dismissed. Spate of atrocities against Hindu samaj began once again.

Ban on RSS and Bajarang Dal illegal
Bahri Commission appointed by the Govt. announced that the ban imposed on the RSS and Bajarang Dal was illegal. Without lifting the ban on the VHP, the Commission opined that its activities were praise-worthy and hence the ban imposed on VHP may be lifted at the earliest.

Memorandum to The President
In the follow-up of the resolution passed in the sixth session of dharma Sansad convened at Haridwar, Sant Yatras were taken out throughout the country between 14 to 24 October 1994. Similarly a Memorandum containing signatures of 10 crore people was submitted to the President of Bharat by Shriram Janma-bhumi Nyas Forum. But they deemed it fit not reply to it, in any way. It was considered as blatant insult of the society. It was decided later on to submit yet another memorandum containing the signatures of all the Sant-Mahantmas to the President.

Temple would come up at the same spot and that too by Shriram Janmabhumi Nyas
It was a clear cut opinion of the Sant-Mahatmas that Shriram Janmabhumi Temple should be built only at the very same spot, where daily worship has been going on to Lord Shriram Lalla Virajman. The temple at any spot other than this would not be acceptable for Hindus. Sants also decided that no mosque would be allowed to be built anywhere within the scriptural pricincts of the City of Ayodhya. It was a clear determination of the Sants that no other new Trust would be acceptable to them and that the Shriram Mandir at Ayodhya should be re-constructed bt Shriram Janmabhumi Nyas only with the amounts donated by over 6.25 crore Rambhaktas.

Section of the Acquisition Act be rescinded
Temple cannot be constructed at the spot of Janmabhumi according to the enactment passed by the Central Govt for acquisition of the premises of Shriram Janmabhumi, according to which the daily worship is being performed to Shriram Lalla Virajman. This law tramples the religious sensitivities of the Hindus out and out. Hence Sants demanded that this section of the enactment be rescinded immediately.

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Shriram Janmabhumi Mukti Andolan

Certain Memorable Dimensions of the Andolan Shriram Janmabhumi Andolan

Consummation of Shriram Mandir Shilannyas – 1989

Shriram Karsewa Vs Maha-Samar of 18 Days – 1990

Evidences in favour of Shriram Janmabhumi Mandir and Reply to the Documents of Babri Masjid Action Committee

3. Certain Memorable Dimensions of the Andolan Shriram Janmabhumi Andolan

(1) Release of Ram-Janaki Rathas of Uttar Pradesh

When Shriram-Janaki Rath Yatra was in its last phase in Uttar Pradesh, the Magistrate of Faizabad Court passed an order removing the lock placed on Shriram Janmabhumi Mandir by accepting the arguments ofHindus, on an application filed by a young advocate from Faizabad. The lock was removed on 01 February 1986. People in thousands thronged Shriram Janmabhumi for Darshan. The whole atmosphere began to reverberate with the slogans hailing Shriram, the embodiment of Dharma. But fanatic Muslims started communal disturbances as a reaction to this. As a result, the Govt. forcibly rounded up the Rathas in February 1986 and took three of them to Ayodhya and one to Rajapur (Banda).

Campaign for Release of Rathas:- The Rathas had reached 3500 places during the period of four months. There was no untoward instance anywhere on account of these Rathas. But in spite of the assurances, the Govt.did not allow them further. The Parishad helplessly filed a petition in the High Court; but there was no hearing of the case at all. Despite waiting for over one and a half years, the VHP determined in August 1987 to use the peoples power and take the Rathas held up at Ayodhya further from 25 November; and if the Govt. still creates hindrances, entire Hindu society would wage a struggle under the leadership of the Pujya Dharmacharyas by using the right to Religious Freedom conferred under the Constitution.

Once again, the public awareness programme was started with a Sant Sammelan in Lucknow. Sants assembled thereafter in the following Sant Sammelans at Kashi, Prayag, Chitrakoot, Ayodhya etc., re-iterated their resolution on 15 March 1987 to get the Rathas released by 25 November 1987 at any cost. Mangal Dhwanis were raised during night 22 March 1987; 512 corner-meetings were held in the whole province during the week from 22 to 29 March 1985; 280 Torch-Marches were conducted on 29 March 1987; 415 Prabhat Feris (early morning marches) were taken out; over 5.5 lakhs saffron flags were unfurled and thousands of Bajarang Dal workers set out towards Rajapur. Shri. Manas Maharathi Tyagi Maharaj came forward to give leadership to the Bajarangis. On account of all these, public awareness was awakened among the Hindus to such an extent, that the Govt. on its own handed over the three Rathas held up at Ayodhya at the door step of VHP Karyalaya at Lucknow on the night of 22-23 November 1987 i..e. much before D-Day on 25 November 1987. Hindu Power won the battle once again. But despite instructions to that effect, the Govt. did not release the Rath at Rajapur.

With an intention to get the Rath at Rajapur released, the Govt. was requested that there is no point to retain that Rath, when all other Rathas have been released already. Even then the Govt. did not listen. It understands only the language of strength. Bajarang Dal issued fresh warning that it would get the Rath released by 10 June 1988 at any amount of sacrifice, for which it was prepared fully. Tollies (batches) of Bajarangi started pouring in Banda in huge numbers. Manas Maharaj also reached Banda with his disciples. He was insistent that the Rath be taken to Allababad direct. The Govt. developed cold feet, lest it would have adverse impact in the ensuing bye-election at Allahabad, where Shri. V. P. Singh was the candidate. The Dist. Magistrate and Supdt of Poice held talks with the VHP workers for over 5 hours. After the talks, it was decided that the Rath be sent to Kanpur instead of Allahabad. Thirteen buses from Kanpur and 8 Buses from Unnao full of Balidani Jatthas (suicide squads) were on the roads. Thus the Banda Rath also was released and taken to Kanpur on 09 June 1990.

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(2) Resolve to protect Shriram Janmabhumi in Ayodhya – 1987

Shriram Janmabhumi Mukti Yajna Samiti and VHP decided to take a solemn resolve in Ayodhya on 05 April 1987 to protect Shriram Janmabhumi. With such an unprecedented success of the above programmes of Oath-Taking on 15th March 1987, Shankha Nad in the night of 22 March 1987, Awakening Week from 22-29 March 1987 and total Pradesh Bandh on 29th March 1987 in Uttar Pradesh, the conveners of the Shriram Janmabhumi Raksha Sankalpa were very confident that this display of Massive Hindu Down-pour of Rambhaktas began in Ayodhya for Shriram Janmabhumi Raksha Sankalp right from the morning of 05 April 1987 through a stream of 1500 buses and tractors, hundreds of trucks and jeeps, and several other conveyances. Entire Ayodhya became totally identified with Shriram. Whole City covering the area upto 10-12 Kms was reverberating with enthusiasm of the youths holding Saffron flags. People of Ayodhya said never before such a crowd was gathered even during the usual Ram Navami Mela. Lakhs of men and women took bath in Sarayu river early in the morning and had the Darshan of Shriram Lalla. Thereafter they started moving again towards the banks of Sarayu for the public meeting in total disregard of scortching heat.

Jagadguru Shankaracharya Swami Vishnudevanand, Pujya Prabhudatt Brahmachari, Jagadguru Ramanandacharya Swami Shivaramacharya, Goraksha Peethadhihwar Mahant Avaidyanath, Mahant Nrityagopal Das, Paramhans Ramchandra Das together with various office-bearers of VHP, Shriram Janmabhumi Yajna Samiti and Bajarang Dal like Shri. Shivanath Katju, Rajamata Vijayaraje Scindia, Sushri Mandakini Dani, Shri. Ashok Singhal, Acharya Giriraj Kishor, Shrishchandra Dixit, Devakinandan Agrawal, Dau Dayal Khanna, Omkar Bhave, Vinay Katiyar etc. were present on the spacious dais.

Sankalp Samaroh began with blowing conch shells, cymbals and bells; and the devotees stretched both their hands towards holy Sarayu river and repeated the following Sankalp :

The Sankalp was dictated by Pujya Jagadguru Ramanandacharya thus :

œI swear in the name of Shri Ram, the embodiment of Dharma, that I shall render active co-operation with my body-mind-wealth for the establishment of our holy Shriram Janmabhumi and shall never allow removal of Shriram Lalla Virajman installed at the Janmabhumi; and I shall rest only after constructing a magnificent temple there.

Pujya Mahant Avaidyanath, the President of Shriram Janmabhumi Mukti Yajna Samiti said that the grand temple has to be constructed at the site of Shriram Janmabhumi; or else, the symbol of national insult shall remain on our chest pestering us for ever. Besides, he also demanded that certain Muslim leaders and anti-national elements should be punished, who were hurling insults at the national symbols of honour .

Giving an example of historically most famous SomnathTemple, the then Sah-Sarkaryavah of RSS Prof. Rajendra Singji (Rajju Bhaiyya) said that when the country became independent, the Navab of Junagarh ran away to Pakistan. Sardar Patel went there and he took a pledge with the sea water on his palm for construction of Somnath Mandir and said that when the country was enslaved, the Somnath Temple was demolished. Now that the country has become independent, it shall be re-constructed. He placed this matter before the Central Cabinet, which unanimously approved including Pt. Nehru. Though the decision was taken by the Cabinet, but after consultations with Mahatma Gandhi, it was decided that the S7omnath temple be constructed by a Trust with the money of the Hindu people. The temple was inaugurated by the then President of Bharat Dr. Rajendra Prasad. Rajju Bhaiyya further told that some of the Officers from the Archeological Dept. had gone to Sardar Patel with a proposal to convert it into a national memorial. But Sardar Patel told them point blank that the temple was being constructed in keeping with the religious sentimentalities of the Hindus and an idol would be installed therein.

Rajju Bhaiyya further said that the Somnath temple is a very clear precedence for the rulers that there should not be any difficulty in arriving at a decision in respect of Shriram Janmabhumi Mandir.

While taking a dig at the displeasure of some Muslims, he said that people resort to anger and force, when they have no sane argument and their case is weak. He advised the Muslim brethren that they should have respect and honour for Shriram as the Muslims of Indonesia have. This would enhance the esteem about them in the minds of the Hindus.

The following four resolutions were passed in the Sammelan :

01.The first resolution demanded that the management of Shriram Janmabhumi be handed over to a Trust created by Shri. Ramanandacharya immediately..

02.The Second resolution prevailed upon the Govt. to bring a bill in the Parliament for restoring the three places of worship and devotion for the entire nation to their status prior to advent of the alien aggressors to fulfill the just demand of the Hindus.

03.While cautioning all the patriotic citizens about the dangers, the third resolution demanded that the anti-Hindu forces be declared as anti-national and punished as such.

04.The fourth resolution proclaimed that the Parikrama (circumambulation) is a part of worship at Ayodhya and demanded that the ban imposed on it be removed forthwith; or else, there would be serious repercusions of it.

President of Shriram Janmabhumi Mukti Yajna Samiti Mahant Avaidyanath and Shri. Ashok Singhal also presented their views.

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(3) Decisions taken in respect of Shriram Janmabhumi Mukti Yajna Samiti – 1988.

Following decisions were also taken in the meeting of Shriram Janmabhumi Mukti Yajna Samiti held at Ayodhya under the Chairmanship of Pujya Mahant Avaidyanath on 24 April 1988 :

01. After getting prepared a design and plan of the proposed Shriram Mandir at Ayodhya through important architects and sculptors in the country, the work of construction should be started for a Bhavya Mandir on Shriram Janmabhumi. The Govt. was requested not to present itself as an obstacle in this sacred task.

02. The Govt. has committed an act of perfidy against Hindus by not passing an enactment bestowing upon the Hindus the full authority over the Shriram Janmabhumi, due to the policy of appeasement of Muslims. There is no choice before the Hindus other than mass movement; hence they should be prepared for that.

03. A comprehensive meeting of all the Sants be convened in the month of July for drawing the future course of struggle and movement. (This Meeting was held on 03-04 July 1988 at Haridwar).

04. A massive Shriram Maha-Yajna be performed in Ayodhya so that the Government would be blessed with necessary wisdom for liberating three places of worship viz. Shriram Janmabhumi at Ayodhya, Shrikrishna Janmabhumi at Mathura and Jnanvapi Vishwanath Mandir at Varanasi.

05. An appeal should be made to all the political parties and peoples representatives to extend their unstinted support for the re-construction of a grand temple on Shriram Janmabhumi.

06. The struggle for liberation of Shriram Janmabhumi should be carried on with the active involve- ment of all the Hindu organisations in the country and for this purpose, the Shriram Janmabhumi Mukti Yajna Samitis be formed in every Assembly segment as also in every district.

07. Mukti Yajna Samiti be formed in every College of the Uttar Pradesh with the assistance of Bajarang Dal and students got associated with this struggle.

08. Dharmacharyas and Sants should guide the steering Committees in every district.

09. The Campaign should be spread throughout the country.

10. Work of constructing Shriram Janmabhumi Mandir be accomplished with the help from all Hindus in the country and also those living abroad.

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(4) Muslims Dream of praying Namaz at Shriram Janmabhumi shattered – 1988

Babari Action Committee had declared that they would undertake a mini and a long march to Ayodhya on 12 August and 14 October 1988. Audacious proclamation of thousands of Muslims from Uttar Pradesh marching on 12 August 1988 and that lakhs of Muslims from all over the country proceeding on 14 October 1988 to Ayodhya for praying Namaz at Shriram Janmabhumi in Ayodhya was an open challenge of aggression against the Hindu society. It was unanimously resolved by the meeting of the Kendriya Margadarshak Mandal of the VHP held at Haridwar on 03-04 July 1988, wherein Sant-Mahatmas from the nooks and corners of country had participated to accept this challenge and completely foil these marches throughout the country.

Sant-Mahatmas proclaimed 12 districts of the Faizabad Region as hot-area and traversed all the places for creating public awakening and lakhs of youth Bajarang Dal workers undertook the task of foiling the nefarious game of the Muslim extremists. Although various leaders of Muslim communities and also the religious leaders of Dar-ul-Ulum of Deoband had declared these marches as non-Islamic, the Babri Action Commitee did not budge an inch. But the commotion was created in the committee, when Shriram Janmabhumi Mukti Sangharsh Samiti declared that millions of youths of Bajarang Dal would recite Hanuman Chalisa in the premises of Jama Masjid on the banks of river Yamuna on 12 August.Shahi Imam Bukhari of Jama Masjid, who was indulging in anti-Hindu villification campaign, got so much terrified by this proclamation that he requested the police and Government officers to provide him Police security.

Government also was scared by the declarations of reciting Hanuman Chalisa at various places other than Jama Masjid. Central Home Minister Shri Buta Singh and the then Chief Minister of Uttar Pradesh Shri Narayan Datt Tiwari desired to intervene in the matter.

In the mean while, the Babri Masjid Action Committee announced cancellation of their proposed Mini March on 12 August. But this announcement was made only by five out of ten members of the committee, whereas rest announced the status-quo. As a result, the attempts made by huge number of Muslims to reach Ayodhya were foiled by the volunteers of Bajarang Dal as also by the urban and Rural masses all along the road.

Bajarang Dal under the guidance and leadership of Sant-Mahatmas had established vigilance spots along an area of12 Kilometre surrounding Ayodhya. Hundreds of Bajarang Dal workers were keeping a day-night vigil to scan each and every body passing through that point. Apart from the Bajarang Dal youths, various segments of society like farmers, labourers, herdsmen etc. had joined in halting the vehicles with enthusiasm. Rural womenfolk were also not lagging behind.

Thousands of youths, women and Hindu populace stood near the Lahiya bridge on Lucknow- Faizabad road under the leadership of Swami Suman Chaitanya Brahmachari, checked every single vehicle and turned all the Muslim passengers back.

Volunteres of Bajarang Dal returned eight buses packed with Muslim passengers in Barabanki. Besides, vehicles were stopped and Muslim passengers were asked to get down at several other places.

At some places some anti-social muslim elements tried to protest feebly. There were some skirmishes also; but over all, everything was passed off peacefully. No untoward incident was reported from anywhere. This mini-march of 12 August 1988 was totally foiled. Not a single out-side Muslim could reach Ayodhya on that day.

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(5) Planning and Implmentation of Shriram Shilapujan – 1989

With a view to create public awakening in the country after the Independence, Shriram Shilapujan programme was arranged. This was indeed an unprecedented and unique programme. Crores of people living in about three lakh villages were contacted both individually and collectively through the medium of this programme. As a result of this contact, peoples faith in Dharma got consolidated and a feeling of mutual love, affection and affinity was created on the social level as also thier will power to be prepared for any kind of struggle against the Anti-national forces. This was such a programme that there was no Hullabaloo, no fights no struggle, no law of the land was broken nor any objectionable situation created. Even then excepting just a few places throughout the country from Kashmir to Kanyakumari and Dwaraka to Kamakhya over 2.75 lakhs of villages comprising of various units of about 2,000 people each, including the towns and cities performed the programme of Shriram Shilapujan srictly according to the scheduled plan, peacefully and magnanimously without any excitement. Country-wide successful implementation of this plan made the Hindus happier, fanatic Muslims concerned and the Communists worried. The police were surprised and the media-men were all praise for the programme. All exclaimed, What an uncanny scheme it was!. It recieved so much of publicity that it acquired a universal format at once. Besides Bharat, the worshipped Shriram Shilas were recieved from over forty countries of the World. The journalists of most of these countries were so overwhelmed by this progamme that they made themselves convenient to be personally resent at Ayodhya to witness the Shilanyas programme with thier own eyes.

Decision by Sants and plan by Parishad

Shriram Janmabhumi Mukhti Yadnya Samiti took a decision to perform shilanyas (foundation laying)of a magnifisant temple on ShriRam Janmabhumi on the auspiciuos occasion of Devotthan Ekadashi (9 November 1989).The above decision received comprehencive support of the Kendriya Margadarshaka Mandal and Dharmasamsad throuth their respective meetings.There are about 6.5 lakhs of units with an approximate population of one lakh each.The organisational network of the Vishwa Hindu Parishad could reach to about 80% of the Prakhandas by the time of its silver jubily year.Taking the work to the units of 10,000 population each was planned for the silver jubily year but the scheme of reconstruction of Shriram Janmabhumi Mandir also cameup atabout same time. The issue of construction of a magnifisant Temple was such a issue that would enlighten the hearts of entire Hindu masses and Hindus in the remotest villages also would get associated with this holy cause. Keeping this in view a plan was prepared to invite Shriram Shilas (Worshiped bricks)from every unit of about 2,000 population to Ayodhya.

Participation by each Hindu was a Salient feature of the plan

There were and are most liberal individuals and also families in our Dharma-oriented Country, who could single-handedly bear on their own the entire financial burden of the magnificent Temple. But the Sant-Mahantas decided that there should be participation and involvement of every Hindu in the cause of Shriram Janmabhumi Temple, if the Temple at Shrieam Janmabhumi for Lord Shriram, the embodiment of Dharma, has to be the centre of faith for all the Hindus spread all over the World. With a view to respect the feelings of the Sants it was decided to recieve Rs.1-25 from every Hindu after performing the puja of Shriram Shila. Similarly Rs.5/- from every small family and Rs.10/-from every big family was also excepted. Separate coupens were printed for each of this category. Receipts were also prepared for those paying larger amounts. It was also expected that a minimam of one Shriram Shila should come from a unit of 2,000 population each or a Upa-Khanda (village) together with the Dakshina after the worship.

Programme

With a view to successfully implement the plan the following programmes were chalked out–Shriram Shila should be worshiped at every Upa-Khanda level on Ashwin Shukla Pratipada (30 September 1989); the procession of the worshiped Shila be taken out through the village for three days, so that everyone in the Upa-Khanda could get an opportunity to worship the Shila. It was also decided to bring all the Shilas from all the Upa-Khandas to the Prakhanda Kendra ceremoniously and Shriram Maha-Yajnas be performed for a period of three to five days after thier reception at Prakhanda Kendra. There after these Ram Shilas should be sent to Ayodhya through a Rath. It was further decided that all these programmes be completed by Devothan Ekadashi (9 November 1989) so that the Shilannyas progamme could be consummated at Ayodhya on 9 November 1989.

Opposition to Shriram Shilapujan Programme

A resolution was unanimously passed by an emergent session of Lok Sabha on 13 October 1989 that Government should not co-operate with the Shila Pujan Programme. The Vishwa Hindu Parishad was advised to cancel the Shila Ppujan programme. One gentleman called Shri V. M. Tarkunde filed a writ in the Supreme Court on 15 October 1989 requesting for a stay on the Shila Pujan Yatras.The Sunni Wakf Board filed a revision petition on 16 October 1989 to revise the order for removing the lock. They also filed a petition on 18 October 1989 requesting for prohibiting the entry into the pricincts of the Janmabhumi for the common masses.They also requested for not allowing any Shilannyas within the an area of two hundred yards of the premises. Shri. Ram Jethmalani appealed to the Vishwa Hindu Parishad on 18 October 1989 that the programme of Shilanyas must be withdrawn at all costs.

Pre-determined programme shall take place at Scheduled Date and Time

It was made very clear to Home minister Shri. Buta Sigh on the night of 17 October 1989 that the programme shall not be cancelled at any cost.Smt. Sheela Dixit was informed on 18 October 1989 to keep the Prime Minister and Home Minister apprised that they should allow the Shilannyas for avoiding unnecessary complications. An emergency meeting of the High Power Committee appointed by Shiram Janmabhumi Mukti Yajna Samiti on 18-19 October 1989. Mahant Avaidyanath made an announcement in the Press club of Delhi on 19 October 1989 that the proposed programme shall be held at the fixed spot at scheduled time. Full bench of the Lucknow High Court rejected on 23 October 1989 both the petitions filed by the Sunni Waqf Board. The Supreme Court rejected on 27 October 1989 both the petitions (1137 and 1152 of 1989) filed by the Muslims. The Supreme Court ruled in the matter raised by Shri. Tarkunde that taking out a religious procession is a basic Constitutional right. Hence the Ramshilas cannot be prevented from reaching Ayodhya. The experts arrived from Kashi to determine the spot of Shilannyas at Ayodhya. The chief architect of the Mandir Shri. Chandrakant Sompura was also present on this occasion. A spot was fixed at the eastern distance of 192 feet from the Idol and 70.5 feet in the southern direction from it with the consent of all. An 8 feet sqare was prepared, plastered at the fixed spot and a flag was erected in the evening of 2 November 1989. Shriram Shila Rathas togethr with thousands of Sants and Mahants started pouring in Ayodhya from 5 November 1989.

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Poojan and Blessings by Senior Sants

With a view to get co-operation from all sections of the society, it was decided to enlist the blessings of senior Acharyas of all Sampradayas after performing the required puja of Shriram Shila by establishing contacts with all the places. .Accordingly, the senior Acharyas of all Sampradayas did perform the Pujas and gave their blessings for the construction of the Temple. Some of the Dharmacharyas who performed the Pujan were as follows :-

* Brahmarshi Pujya Shri Devaraha Baba Prayag, Brindavan
* Kanchi Kamkoti Peethadishwar Jagadguru Varishtha Shankaracharya Pujya Swami Chandrashekharendra Saraswati Maharaj, Madurai
* Kanchi Kamkoti Peethadeeshwar Jagadguru Shankaracharya Swami Jayendra Saraswati, Haidrabad
* Jyotish Peethadishwar Varishtha Shakaracharya Pujya Swami Shantanand Maharaj, Badridham
* Govardhan Peethadishwar Jagadguru Shankaracharya Shri Niranjandev Teerth Maharaj, Jagannathpuri, Jodhpur.
* Jyotish Peethadhishwar Jagadguru Swami Vishnudevanand Maharaj, Jabalpur
* Pujya Shri Satya Sai Maharaj, Puttaparthy (Andhra Pradesh)
* Pujya Ramchandra Keshav Dongre Maharaj, Sanavad ( Gujarat)
* Jain Muni Pujya Acharya Tulsi, Ladnu (Rajasthan)
* Pujya Jagadguru Shankaracharya Swami Abhinav Bodhanand Pushpagiri Mathadhishwar, Vijayawada (Andhra Pradesh)
* Pujya Murari Bapu ( London)
* Pujya Sushri. Indira Beti, Vallabh Sampadaya, Vadodara ( Gujarat)
* Pujya Pramukh Swami, Swami Narayana Sampradaya, Karnavati
* Pujya Shri. Ramsukhadas Maharaj, Bikaner
* Jain Muni Pujya Acharya Sushil Muni ( London)
* Pujya Jagadguru Shankaracharya Swami Bharati Tirth, Shringeri Mutt
* Virakta Shiromani Pujya Shri. Swami Vamdevgiri Maharaj, Banswada, Bhilwada (Rajasthan) 18. Pujya Mahant Ramchandradas Paramahans Maharaj, Digambar Akhada, Ayodhya
* Pujya Shri. Narayan Jeer Swamigal Maharaj, Jeer Mutt, Rajmuhndri
* Jain Muni Pujya Nanalal Maharaj, Shwetambar, Kanod, (Udaypur)
* Pujya Jagadguru Madhwacharya Shri. Swami Vishweshtirth Maharaj, Udupi (Karnataka)
* Pujya Goraksha Pithadhishwar Shri. Mahant Avaidyanath Maharaj, Gorakhapur
* Pujya Mahamandaleshwar Swami Satyamitranand Giri Maharaj, London
* Bouddha Bhikhkhu Bhante Jnanjagat Maharaj (Bodh Gaya)

Apart from these worshipful, various other Dharmacharyas participated in the Shila Pujan. Thus the Shila Pujan programmes were performed with enthusiasm by the Pramukh Swamis of all the Panth-Upa-Panthas like Bouddha, Jain, Sikh, Shaiva and also other Sants of Vanavasi and Backward localities.

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Beginning

Programmes of Shriram Shila Pujan normally began in all the villages, towns, cities from 30 September 1989. But the Pujan started at Badrinath Dham, Kedarnath, Gangotri, Yamunotri on 17 September, 1989. Because, the roads to these shrines would be closed by then. Shila Pujan was performed in Badrinarayan Mandir in the presence of Senior Shankaracharya of Badri Dham Swami Shantanand Maharaj and chief Pujaris. The Secretary General Shri. Ashok Singhal, Shri. Dattopant Thengdi of Bharatiya Majadur Sangh, Sants of Badri Dham and several workers were also present on this occasion. The worshipped Shriram Shila was ceremoniously taken out into a procession through the streets of Badri Dham upto Tibet borders to enable common people to perform the Pujan. Rustics from the villages did the Pujan with faith and devotion. It was also seen that a number of ascetics, who never came out of their caves, also came out for Pujan. They did the Pujan and blessed the cause.

Worshipped Shilas came from abroad too

A massive, historic Sammelan of Hindus in Europe was organised at London on 26-27-28 August 1989. Founder member Pujya Swami Chinmayanand, Jain Muni Sushil Kumar, Mahamandaleshwar Pujya Swami Satyamitranand Giri, a noted Sant from Gujarat Shri Avichal Das, Shri. Murari Bapu etc. together with 400 other delegates from Bharat were also present in this Sammelan. All these Sants performed Pujan of Shriram Shila. Local Mayor also did the Pujan. Apart from this, the worshipped Shilas also came to Bharat from 40 countries like U.K., U.S.A., Canada, Denmark, Norway, Sweeden, Holland, Singapore, Malaysia, Hongkong, Australia, Surinam, South Africa, Zambia, Botsvana, Mauritius, Spain, West Germany, Belgium, Portugal, Israel, Srilanka, Bangladesh, China, Thailand, Keneya, Nepal. These Shilas were not unifrom either in their shape or size; nor of one and the same material. Some were of stone, some of metal and some others were of fibre. Shila from China was made up of a valuable diamondine material.

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Shilapujan in Bharat

Ritualistic Pujan of Shriram Shilas actually began on Ashwin Shukla Pratipada (30 September 1989). Shilapujan was held at several Public Durga Puja pandals in the West Bengal. At some places some obstacles came up; but the it did not affect the firm faith of Rambhaktas.

It was estimated in the Varga of Provincial Samyojakas held in July 1989 that the Pujan would be possible at 2,30,383 places of a total 3,45,800 places. But the sentiments attached with the magnificent temple of Shriram Janmabhumi and the Shila worshipped by us is going to be the part and parcel of that temple caught the imagination of the common Hindu masses, that the spate of Hindutva suppressed for years errupted and reached a boiling point. The upsurge of enthusiasm for wiping out the blot on the face of Mother Bharati for centuries went to such an extent that Gram Pramukhs and Sarpanchas of the villages themselves came forward and performed the Shila Pujan at their places. In all pujan was performed at 2,75,705 places with a participation of 10,97,95,804 men and women throughout the country.

Shriram Maha-Yagya

All the Shilas worshipped in the Upa-Khandas were ceremoniously brought to Prakhand Kendras. A plan was prepared to perform Shriram Maha-Yajna together with grand reception to the Shilas at Prakhand Kendra. Shriram Maha-Yajna continued at places for full five days, while at some other places it went on for three days only. Exhibitions, Sammelans on various topics were also organised along with the Yajna. A total of 4,251 Yajnas were performed wherein 3,24,13,745 people participated throughout the country.

Funds were separately raised for the performance of these Yajnas. Nothing was spent for this purpose from the amount of the Nyas.

Shilas on way to Avadhpuri

It was decided to send these worshipped Shilas in a well-decorated lorry under the protection of Bajarang Dal after the Shriram Maha-Yajnas. Separate dates were allotted to different regions to reach with these Shilas. As per the plans, Shriram Shilas from most of the places in the northern Bharat had reached Ayodhya much before the Shilannyas. Accordingly, the Sants welcomed these Ramshilas from Jammu-Kashmir, Punjab, Hariyana, Himachal Pradesh, Indraprasth, Rajasthan, Uttar Pradesh, Bihar etc. on 06 November 1989. Shriram Shilas from rest of the places could reach Ayodhya only after Shilannyas programme. Soldiers of the Bajarang Dal battalions, who were accompanying the Shriram Shilas, were as though bringing with them the sacred inheritence of the Hindu sentiments. The joy and delight of success in fulfilling their sacred duty was shining on their faces. Wherever these Shriram Shilas were welcomed, the people used to offer flowers, perform Arati and distribute Prasad all along the road. A religious atmosphere being created all over, was simply indescribable.

Bomb Attack on Shriram Shila Rath in Bihar

There was absolutely no problem or difficulty while bringing the Shriram Shilas to Ayodhya from all over the country. But Shriram Shila Rath was attacked with bombs near a Muslim school in Tatarpur in Bihar. The role played by the Divisional Chief of the Bhagalpur Parishad Dr. Ajay Kumar was commendable. The event reverberated in the Parliament of the country and it became the cause of fall of Congress in Bihar. A Commission of Enquiry was also set up to inquire into the incident.

Shilanyas

The last programme of the Shriram Shilapujan was the ceremony of Shilanyas.An unique programme that would be eternally remembered as a historic event. This was not merely the Shilanyas of a Mandir, but the Shilanyas of re-establishment of œHindu Glory; a manifestation of its faith, confidence and convictions. Similarly it was the collective display of its unity, strength and power.

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(6) Consummation of Shriram Mandir Shilannyas – 1989

` Kartik Shukla 12, Friday, Vikrami Samwat 2046 (10 November 1989). Time 1.35 p.m. Pushpanjali (flower offerings) Programme. Uproar of œJai Shriram. Shilannyas was performed for the construction of Shriram Mandir on Shriram Janmabhumi. A beginning of a new history. Reverberation of a new consciousness. Delight had rather fainted and bliss was flowing as tears through the eyes.

This moment of supreme bliss had not arrived just for asking. It had come only after testing the faith, sacrifice and struggling spirit of innumerable people. It had brought lakhs of Sants-Sadhakas out of their Ashrams-Mutts-Peethas. It affirmed the aspirations and devotion to Ram of crores of compatriots. It had scanned the dedication of thousands of workers; tolerated the mischief of powers that be and illusory strategies of the politics; it witnessed the issue of Shriram Janmabhumi being pushed on to the chess board of electoral politics.

Govt. creates obstacles for Shilannyas

The then Prime Minister, Home Minister and U.P.Chief Minister etc. met Rev. Devraha Baba and offered an alternative spot for the Shilanyas. But Devraha Baba rejected their offer outright.It was decided after discussions with the Baba that the Shilanyas would take place exactly at the same spot, where the flag was erected originally.

A News came to Ayodhya on 07 November 1989 that the Lucknow bench of the Allahabad High court decreed that the decision regarding whether the Shilannyas could take place or not cannot be taken in the absence of the Chief Justice. The Chief Justice would come to Lucknow only on the next day and decision might come out. Discussions centred around the Court and its decision. On the same day the High Court presided over by the Chief Justice pronounced, œSince the spot of Shilannyas is disputable, the Shilannyas cannot take place there.

Here, the site fixed for the Shilanyas was declared as disputable by the High Court; and there, the forces in Ayodhya were re-inforced. Armed security forces surrounded the entire premises of Shriram Janmabhumi. The security forces took possession of the site of proposed Shilannyas with their troops in four files from all sides. Rambhaktas were firm on their decision of Shilannyas. The administrative decision aside, the volunteers of Bajarang Dal and Sant-Mahatmas got engaged in Akhand Ram Japa. and Sankirtan. The Govt was firm with the decision given by the Court and here the Rambhaktas on their own decision. 10,000 Sants and Bajarang Dal workers were re-iterating their pledge of constructing Shriram Mandir at the same spot; whereas the Govt. was hard pressed not to allow the Shilannyas. It was a sort of a tug of war going between the security forces of the Govt. on one hand; and the Sants and Rambhaktas on the other.

Next day, i.e. 08 November 1989 was the day of tention, doubts, fear and possibilities — The Sants were too anxious to become an offering in the Shriram Janmabhumi Mukti Yajna and the Govt was with the situation that was becoming uncontrollable with greater intensity. Common man and intellectual class were faced with the question whether Sant-Mahants and workers of Bajarang Dal could be able to pierce through the wall erected by the security forces. If not, then hows the Shilannyas could take place? and if yes, after how many killings and how much of blood spilling? Shriram Janmabhumi Mukti Yajna Samiti had only one concern that there shall be digging of the land and there shall be Shilannyas of the Mandir at all costs. And if there is a tussel between the Govt. and Shriram, then victory of Shriram is hunddred percent certain.

Opposition to Shilannyas and Tensions in the Programme

Whereas the number of forces were increased by the Govt for opposing the Shilannyas, Iikewise the strength of the Rambhaktas also went on burgeoning in Ayodhya. Bayonets were stretched by the security forces, but their eyes were down cast. Their faces were indifferent and bodies lifelessly erect. Some soldiers were murmuring with each other, in subdued voice, œGovt. has committed a folly. Whether these weapons could be able to shoot these Rambhaktas?

The area surrounding the spot of Shilannyas was filled with the volunteers of Bajarang Dal and Sants. The market spot was surrounded by the Central Security forces and Border Security forces. The lanes and bye-lanes of Ayodhya were full either of the Jawans of Security forces or Rambhaktas, who were determined to perform the Shilannyas. Suicide squads of the Satyagrahis were getting readied. Arrangements about the leadership of the troop of Satyagrahis and date/time of the Satyagraha went on in full swing. Fear of bullets or jail was not fritening them.

Tension and excitement were at their peaks. The local administration was too worried about what would happen next? They contacted Lucknow, œSituation is serious. It is not possible to maintain law and order with the help of the security forces. Because, there is no guarantee whether the forces would obey the orders or not. Emotions of the Rambhaktas are explosive. They cannot be controlled by using the force. More than 10,000 people are ready to lay down their lives. Immediate orders are awaited.

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VHPs Firm resolve – Shilannyas exactly at the spot of the flag

The Administration was at the tenter hooks because of the firm resolve of the VHP. The Chief Minister urgently flown Mahant Avaidyanath from Gorakhapur to Lucknow by a state chartered plane. The Mahant was told on behalf of the Chief Minister that œthe court has pronounced the spot as disputable, where you wanted to perform the Shilannyas. You may opt for any other spot and perform your programme.

Mahant replied, œThis decision is not acceptable to us. We shall perform the Shilannyas where we have erected the Fag on 02 November 1989 after a deep thought. This is the central point of the proposed Mandir. We are not bound by the court decree. If you create hurdles in the Shilannyas, then we are left with only two options — one, Shilanyas; and second, Satyagraha. We have come prepared to Ayodhya for Satyagraha.

Mahant was firm on his decision. Narayana Datt Tiwari was shaken fully. The Chief Minister conta-cted Delhi and requested Buta Sing to œrush at once. Buta Sing dashed to Lucknow by plane. He spoke to the Mahant, œThis is election time; the situation may worsen. You may please accept the decision of the Court.

Mahantji reaffirmed, œYourself and your Govts. are responsible for todays situation, not we. We had not declared the programme of Shilannyas keeping your elections in view. In fact, you have implicated the Shilannyas programme in the elections. We shall perform the Shilanyas only at the pre-determined spot. This is an article of faith for more than a billion Hindus. We do not look at it with political angle.This is a matter of national identity and pride. Shilannyas programme would take place as per the plans on 09 November 1989 and at the same spot.

Govt. bowed before the Sants

Home Minister Buta Sing became helpless. He consulted the Chief Minister, Home Minister, Chief Secretary, D.G.Police, D.G.Vigilance of the State, Secretary of Central Home Ministry, Advocate General of the State etc. Map of the Janmabhumi was called for once again; its measurements taken. The Advocate General informed in the presence of the Central Home Minister Buta Sing, Chief Minister Narayan Datt Tiwari, Home Minister of the State Sushila Rohatagi, DG Police Joshi, DG Vigilance etc, œMahantji ! There was some mistake in the measurements. The spot, where you have proposed to perform the Shilannyas is outside the boundaries of the site No. 586. You can do Shilanyas at that spot.

Talks finished. The Ayodhya Administration received the instructions from Lucknow, œThe spot fixed for the Shilannyas is outside the disputed lands. Allow the Shilannyas. And thus the Govt. had to bow before the power and resolve of Rambhaktas. It had twisted the decision given by the Court. But the Govt. machinery publicised the news some thing like this on the Doordarshan, œThe VHP has aggreed to perform the Shilannyas outside the disputed land. Ashok Singhal commented on the news bulletin broadcast in the name of Buta SiAngh thus, œButa Singh is lying.

Buta Sing had really indulged in false propaganda. Thousands of people and media persons hailing from the entire world witnessed the Shilannyas taking place on 10 November exactly at the same spot where the flag was erected.

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Shilannyas at the pre-determined spot

Mahant of Digambari Akhada Swami Ramchandradas Paramhans began to dig for the foundation in the Agneya (south-east) corner of Sinhadwar of the porposed Mandir after performing the Bhumi Pujan at 09.30 in the morning of Devotthan Ekadashi, Thursday the 09 November 1989. Thereafter the Yajna commenced exactly in the western direction of the already dug-out spot for the Shanti of Vasudev of the Shriram Mandir and for the consummation of all the works without any problems, difficulties or obstacles. A team of seven Vidwans (well-versed experts) in the Acharyatva of a noted Vedacharya Pt. Mahadev Shastri performed all the Vedic rituals like Maha Ganapati Pujan, Swasti-Vachan, Matruka, Ghruta-Matruka Pujan and Nandi Shraddha Karma etc.

Foundation digging began. This sight could not be contained in thousands of earthly eyes of those assembled there on the occasion. The foundation digging was not confined merely for the construction of Shriram Mandir alone, but it was happening as though for the construction of Hindu Rashtra Bhavan of the most ancient nation called Bharat. People in and around Ayodhya rushed to Shriram Janmabhumi in such a hurry, as though Lord Shriram was returning from his forest sojourn. They were applying the dust dug out from the spot on their foreheads as though they were applying Sandal paste; tying a knot of the dust in a corner of their Dhoti as though it was very precious treasure or nector like Prasad for them. Rambhaktas were circumambulating the Shilannyas Sthal whole night and carried the soil dug out at the Shilanyas Sthal to their homes.

A Pujan was performed by invoking the Bhudevi after her Dhyan on the back of a tortoise for the establishment of the Vastudev at 12.30 in the after noon on 10 November 1989 in the dug out spot on the Sinhadwar of the Mandir in the ever-awaited Muhurat of Shilanyas. The Shesh Nag was installed on the worshipped spot. Thereafter Nanda, Bhadra, Jaya, Rikta and Purna Shilas were placed respectively in the eastern, southern, western, northern directions and the centre whereupon the Kalashas called Padma, Mahapadma, Shankha, Makar and Sagar-Nidhi were placed respectively. The gold coins and a Certificate of Shilanyas carved on a Tamra-Patra (copper plate) by Padmashri Dr. Shastri was also installed together with these five Kalashas. One hundred forty Shilas were also placed at the Nyas Sthal by the Pujya Dharmacharyas present on the occasion along with five worshipped Shilas.

Shriramjis Grace is Inscrutable Indeed!

What a great difference between a moment earlier and the current one ! It might be called as nothing but the grace of Shriramji only. Everything was impious a moment earlier and a moment later every thing was pure, pious, holy and sacred.

Mere description of the religious rituals of Shilannyas programme consummated on 10 November would not suffice. The psyche, thoughts and character of Bharat found a glorious expression on that day. Witnessed by all the Sampradayas and Dharmacharyas, in the presence of several learned persons of great achievement, in front of numerous affluent people, in the shadow of thousands of valiant youths, the first Shila of the Shilannyas was placed by a Rambhakta from Bihar, Shri. Kameshwar Choupal. No Dharmacharyas or the representative of any Shaiva or Vaishnava, of any Bouddha or Jain, of any Sikh or Nath, of any Lingayat or Madhwa Sampradaya objected to it. Every one praised the good fortune of Shri Kameshwar. Every one thanked him with one voice. It was the evidence of social equality and harmony.

By doing the Shilanyas, yet another step was kept forward in the direction of fulfilment of the age old dream project of Hindus, Shriram Mandir Re-Construction. No power on earth could forestall this valorous step taken by the Parishad.

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(7) Shriram Karsewa Vs Maha-Samar of 18 Days – 1990

Several people consider Shriram Janmabhumi Andolan as the 77th battle. Prior to this, 76 wars have been fought over this issue. Four during Babars period (1528-1530), 10 during Humayuns (1530-1556), 20 during Akbars (1556-1606), 30 during Aurangjebs (1658-1707), 05 during Saadat Alis (1770-1814), 03 during Navab Nasiruddin Hyders (1814-1836), 02 during Navab Vajid Ali Shah (1847-1857), 02 during the British Regime. Like the Mahabharat War, this 77th battle was fought for 18 days. The most important aspect of this war was that in spite of differences in the modes of worship, the Sants, Acharyas and dharmagurus of all the creeds and sects of Hindu Samaj extended fullest co-operation for this cause. All of them assembled on one platform, took a pledge in one voice to work together whole-heartedly for the construction of Shriram Janmabhumi Mandir and gave splendid guidance to society to work unitedly for this cause. The battle field was not confined to the boundaries of Ayodhya or those of Uttar Pradesh; but it was fought throughout the length and breadth of the country from Kashmir to Kannyakumari and Dwaraka to Kamakhya. Millions of people, not only Hindus, but also Muslims and Christians, men and women, young and old alike were too eager to participate in this struggle, including those who could make it to Ayodhya, as also those, who were withheld or got stranded in the way and also those who could not go there. There were innumerable unknown soldiers who have lost their lives in this battle extra-ordinary, who have lost their limbs and organs and who have been crippled for rest of their lives. Not that, this surrender, sacrifice and martyrdom of all those in this struggle and battle would ever go in vain. Their cherished wish and desire of construction of Shriram Mandir would certainly be realised. If the details of the background, preparations of this 18 days battle royale, the atrocities and exploitation being heaped on Karsewaks every day, administrative suppression and repressions, and the upheavals that took place on the political and social horizens are recorded, a separate volume might be ready. But we are giving herebelow a brief account of the same :

Ayodhya was virtually cut off from rest of the country during the period of these 18 days. Telegraph and telephone cables were cut off and wireless service was totally under the control of the Govt. Obstacles of all types were created by the administration on the railways, roads and high-ways. Journalists were facing tremendous difficulties in collecting news and despatching the same to their HQs. All the means of conveniences like railways, buse service, ferry boats, rikhaws, roads, highways, markets every thing were shut down. Various types of administrative blockades were also encountered at every step by the Karsewaks.

Maha-Samar ensued between the Karsewaks hailing for Shriram Karsewa undertaken as a part of this movement from all parts of the country on the one hand and on the other, the Central Govt., Uttar Pradesh Govt. and the anti-national forces for a period of 18 days from 21 October to 07 November 1990. Lakhs of people participated in this struggle. Thats why it was called as Maha-Samar (Battle Royale). It was obstanacy of the part of Duryodhan, the representative of people in power during the Mahabharat Samar that he would not concede even an inch of land without a war. And in this Mahasamar the representatives of the people in power like Prime Minister Shri. V. P. Singh and the then Chief Minister of Uttar Pradesh were also insisting that they would not allow Mandir reconstruction at Shriram Janmabhumi without a decision of the Court. œLet power go, but I shall not allow Mandir to come up, œI shall not allow the Karsewaks to reach Ayodhya at any cost, œNot even tiny bird would be allowed to fly anywhere near the sanctum of Temple, œVHP workers would not be able to see the present structure even with the telescope — these utterences by Shri Mulayam Sing Yadav smack of Duryodhani mentality of the Mahabharat era.

The first commander of the ruling party in the Mahabharat war Mahatma Bhishma had vowed to kill 10,000 solders every day and he did so for the first 10 days of the battle by adopting ever new strategies and plannings every day. In this Maha-Samar also, the ruling parties viz. the Central Govt. and the state Govt were adopting grave and graver, more gruesome, terrorising, crooked action-plans to creating impedence in the way of Karsewaks to prevent them from reaching Ayodhya. Their cruelty, crudity, lowliness, heatlessness have become the pity-inspiring saga by themselves. Under these scheming action-plans, thousands and thousands of Karsewaks were being taken into custody either while they were performing the Satyagraha or while sleeping in the houses along the roads, or while travelling on the roads to Ayodhya; only on the basis of unfounded suspicion; and they were dumped in the regular-irregular, permanent or temporary; useful or uselesss jails in the most inconvenient manners; so that their condition used to go from bad to worse.

During the times of Mahabharat War, the commanders like Bhishma, Dron etc. were forming the strategic formations of their armies called Garud Vyuh, Kraunch Vyuh, Makar Vyuh, Mandal Vyuh, Mahavyuh, Sarvatobhadra Vyuh and Chakra Vyuh etc., so that the opposition party could not achieve their war objectives. Whereas in this Maha-Samar, the Uttar Pradesh Govt. had devised seven most horrible Vyuhs (strategies) to prevent the Karsewaks from reaching Shriram Mandir. First strategy was in the form of posting police and para-military forces on the entire borders of Uttar Pradesh; the second was that of various obstacles created on all the roads leading to Ayodhya; the third was that of Security Guards posted all around the Ayodhya district; the fourth was the barricades erected all along the 14 Koshi Parikrama Marg; the fifth was the police encirclement near the Hanumangarhi; and the sixth and final seventh were those of the strict vigil by the Indo-Tibet Border Security Forces and Border Security Forces both inside and outside the pricincts of Shriram Mandir respectively. It was almost impossible to perform Karsewa in Shriram Mandir after crossing all these hurdles and barricades.

The 10th historic day (30 Ocrtober 1990) of this Maha-Samar was equally important with its parallel with the 10th day in Mahabharat War was utmost important, because on this day itself Arjun had wounded Bhishma Pitamah and made him to take to the bed of arrows. Similarly this 10th day of this Maha-Samar also was significant; because, the Karsewaks waded their way upto Shriram Mandir amid the showers of lathis and bullets risking their very lives and unfurled the sacred saffron flag on all the three domes of the Mandir. And some of the Karsewaks voluntarily accepted the path of supreme sacrifice of thier lives in this process. The 13th day (02 November 1990) proved to be a black day in this Maha-Samar of Ayodhya, since innumerable youths including Kothari Brothers were brutally killed like Abhimanyu was mercilessly killed on the 13th day of the Mahabharat War. On this day, the Karsewaks inched their way like the lion cubs with the burning desire of martyrdom for the cause of Hindutva amid the ceaseless shower of tear-gass cells, receiving beatings with the police Lathis and Dandas; trampled under the shoes of para-military forces; receiving bullets; some times in sitting or squatting postition, some times rolling; but they moved on and on for furlfillment of their cherished aspiration. Many of them received bullets on their chests; shattered their heads; several of them were rendered crippled, lame; many of them lost their important organs once for all due to multiple injuries. Innumerable known and unknown brethren including Kothari Brothers, Prof. Mahendranath Arora, Setharam Mali, Ramesh Kumar, Mahavir Prasad were martyred in this inhuman massacre while repeating the chant of œJai Shriram, œJai Shriram.

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A brief chronicalised account of this Ayodhya Maha-Samar is as follows:

First Day (21 October 1990) :- The first day of the Maha-Samar was note-worthy; because, the Karsewaks set out towards Uttar Pradesh and the state administration was determined not to allow the Karsewaks to reach Ayodhya by creating hurdles and obstractles.

2nd, 3rd and 4th Day (22, 23, & 24 October 1990) :- During these three days, the Govt. repression and arrests were at their peak in various towns and cities of Uttar Pradesh. The Ashram of Mahant Nrityagopal Das, Vice President of Shriram Janmabhumi Mukti Yajna Samiti was raided in Ayodhya. The terrifying actions of the Govt. went on gradually increasing. Huge number of Sadhus and workers were arrested and dumped into Jails. As a counter re-action to the uncalled for arrest of Shri. Lalkrishna Advani in Bihar state, a Bandh was observed throughout the country and the spate of arrests of the VHP workers and Sants went on unabated.

Fifth Day (25 October 1990) :- Close-circuit TVs were installed at various places in Ayodhya, so that the administration could have information about all the happenings at those places.

Sixth Day (26 October 1990) :- The Shilannyas Sthal in Ayodhya was completely sealed on the sixth day. The presence of heavy armed forces in the cities of Ayodhya and Faizabad was considered inadequate to prevent the Karsewaks and hence the administration imposed curfew in both the cities from the evening of Friday. The then Saha-Sarkaryavah of RSS Prof. Rajju Bhaiyya was arrested at Lucknow itself on his way to Ayodhya for Karsewa. The Press people were also not spared. They were subjected to untold harrassment and naggings.

Seventh Day (27 October 1990):- The Govt. went on creating ever fresh obstacles and impedements to prevent the Karsewaks from reaching Ayodhya on 7th day. The repressive methods were further reinforced by making them more wide spread. A crowd of over 40,000 Karsewaks under the leadership of Jagadguru Shankaracharya of Badrikashram Swami Vasudevanand Maharaj broke the police barricades and reached upto Phaphamau Bridge. Looking to the 3 Km lengthy procession packed with the people, the Police could not gather courage encough to arrest him. Karsewaks dumped in the Unnao jail were mercilessly beaten with lathis and canes. Sixty-five people were injured in these beatings. Large scale arrests were made in the important cities like Kanpur, Delhi, Sahibabad, Gaziabad, Gorakhpur etc. Apart from this, the various trains to-and-fro Ayodhya were completely stopped.

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Eighth Day (28 Ocober 1990):- As the D-Day of Karsewa viz. 30th October was fast approaching closer, the enormity, gravity and speed of the Maha-Samar went on gaining greater momentum. As the repressive measures of the administration became more stringent, the enthusiam of the Karsewaks grew by leaps and bounds. On this day, women also displayed thier temerity. About 1,500 wemen broke all types of police barricades and reached the river Sarayu for taking bath. The police tried their level best to prevent these women, but all went in vain. When the police tried to drive them away, they lied down on the Ghat. Finally, the Magistrate had to issue permission for them to take bath.

Ninth Day(29 October 1990):- At the advent of ninth day, the issue of Shriram Janmabhumi did not remain confined to Ayodhya, or Uttar pradesh or even Bharat only, but it assumed the international dimensions. The issue was being hotly discussed in all those countries of the world, whence the Shriram Shilas have been received as a mark of thier faith. A number of workers from some of these countries had come for Karsewa and courted arrest. Prominent among them was the General Secretary of American Region Smt. Anjali Pandya. Various news papers published from these countries wrote articles about this movement. Some praised the movement, while others criticisied it. Certain Muslim leaders like Shahi Imam Bukhari also expressed their views about it. A protest march was taken out in Pakistan also against the happenings in Ayodhya. A Bandh was observed in Allahabad for two days against the arrest of Jagadguru Shankaracharya Swami Vasudevanand Maharaj and the Rambhaktas. Hardly any busses plied on the day. The former Justice of Allahabad High Court Shri. Jagmohan Lal Sinha sent a detailed letter to the President expressing his deep concern about the administrative terror and trampling of citizens rights and demanding his personal intervention.

Tenth day (30 October 1990):-
On the tenth day, even a tiny bird could not stretch its wings, as per the statement of the Uttar Pradesh Chief Minister, amid the lathi-charge, tear gas shells and firings. But the Karsewaks not only unfurled the saffron flags atop the three domes of the Mandir, but they also begain the rituals of Karsewa by digging a pit and putting Shilas in it. Albeit, sevaral Karsewaks were shot dead while digging the pit. Many of them were injured. But they took the objective to its culminating point, for which the Karsewaks all over the country had courted arrests. Although the Uttar Pradesh government had deployed all its might, it failed miserably in controlling the Karsewaks completely.

The city of Ayodhya was unexpectedly peaceful early in the morning on Devotthan Ekadashi (30 October). All the lanes and bye-lanes of Ayodhya where deserted. The Mutt-Mandirs were appearing as though there were nobody inside them. By the time it was 9 a.m., Pujya Vamadev and Pujya Mahant Nratyagopal Das, who had disappeared just a couple of days back, suuddenly appeared in Maniram Chhavani. At about the same time, the then Secretary General of the VHP Shri Ashok Singhal, who could not be arrestsd despite best efforts by the administration, reached there along with Shri Shrishchandra Dixit. As these people came out of the Mutt, the Karsewaks thronged the roads from nearby houses, Mutts and Mandirs like the herds of monkeys in huge numbers with saffron flags in thier hands and mouthing the slogans, œRam Lalla we are coming to construct a magnificent temple. In no time, a massive procession led by Sants in the forefront followed by women and the huge convoy of Karsewaks in long rows started moving forward and onword. The police opened Lathi-charge on the procession a little ahead of Hanuman-garhi. Shri Singhal received a deep head injury in the Lathi-charge and started bleeding profusely. The people got agitated at the sight of Singhals injury. Stones were pelted against the police. The Karsewaks started moving towards Janmbhumi amid blowing of conch shells and sloganeering. At about 10.20 hours, an ocean of over 15,000 Karsewaks began moving forward. The Magistrate issued the warning that fire would be opened, if they move any more. But the mob became unruly. When the police were unable to control the crowd, they requsted Shri. Shrishchandra Dixit to pacify the Karsewaks. But their enthusiasm got multiplied by many folds and they rushed into Shri Ram Janmbhumi after breaking all the barricades. After the entry, they first bowed their heads before the Lord Shrirama and began the Karsewa. Karsewa means service with the hands i.e. breaking and shattering. First they broke the two outer doors, followed by six windows. Thereafter a part of the wall and some plaster were removed here and there.

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By 1.40 p.m. everything appeared to be returning to normal. Just then a helicoptor belonging to Air Force came flying there. Whenever it was being lowered, the people used to show to it their chappals and shoes. Some of the Karsewaks reached to the barbed wires behind the structure and broke them. Some youths climbed the domes. Sunil Yadav of Suhaval (Faizabad), Halawai Vasudev and one Sadhu Maharaj from Naya Court climbed and unfurled saffron flags atop the rest of the domes.

The rulers seat was shaken with the Hindu power

Hence got the scope for erecting the flag in Avadh

– Acharya Ramnath Suman

Twelfth Day (01 November 1990): – A meeting was organised in the precincts of Maniramdas Chhavani on the twelfth day of the Maha-Samar. It was decided to proceed towards Shriram Janmabhumi with a determination of œDo or Die on the Kartik Pournima (full-moon) Day. It was also decided in the meeting that financial assistance of Rs.50,000/- be given to the kith of the martyrs who were killed in the Ayodhya firing on 30 October 1990. Sixteen Sadhus began fast unto death. They further proclaimed that they would go in for self-immolation, if the administration does not give them permission to restart the Karsewa by 06 November 1990.

Thirteenth Day (02 November 1990):- The thirteenth day of the Maha-Samar was as significant as it was during the Mahabharat War. On that day Abhimanyu was brutally killed in the Mahabharat War and in this Maha-Samar, the Kothari Brothers, who had climbed up the domes by crossing all the obstacles and barricades and unfurled the saffron flag on the dome on 30 October 1990, were merciless dragged out of the houses on the street and inhumanly killed by showering bullets on their persona.

Uttar Pradesh Govt.had written a black chapter of barbaric atrocities by opening indiscriminate firing on the Karsewaks in Ayodhya on the Kartik Pournima Day. The platoons of the para-military forces pounded the absolutely unarmed, innocent Karsewaks, who were moving towards the Janmabhumi while singing the Ram-Dhun œJai Shriram, œJai Shriram and touching the feet of the police people; trampled them under their shoes and burned them alive with shower of fire. A number of Karsewaks were killed on this day; a huge number of others were injured. Hindu society would ever remain grateful to them and cherish their inspiring memories for ever.

Fourteenth Day (03 November 1990):- The dark shadows of black deeds of the previous day were looming large on the fourteenth day. There were widest protests and condemnations from all over the country against the Uttar Pradesh Govt. and its police atrocities. Most of them thought that the incidents of the previous day were pre-planned. There were umpteen opinions about the number death in the police firings. Various sources quoted the figures of deaths that ranged from 5 to 150. According to the Uttar Pradesh Chief Minister and Chief Secretary, only 5 persons had died; as per the DG, Police and Doordarshan 9 persons were killed; According to PTI and UNI, the figures were 16 and 25 respectively. Independent sources said that in all 50 persons were killed. The BJP leader from Bihar Shri. Tarakant Jha said that the total number of deaths was about 200. Whereas the names and figures of deceased published in the English Daily Indian Express were as follows :

[1] Ramkumar Kothari, 30 [2] Sharad Kothari, 20 Kolkatta, [3] Ram Achal Gupta, Barabanki, [4] Setharam Mali, Jodhpur, [5] Ramesh Kumar, Ganganagar-Rajastan, [6] Mahavir Prasad, Faizabad, [7] Ramesh Pandey, Ayodhya, [8] Sanjay Kumar, Muzaffarpur, [9] Mahendra Arora, Jodhapur and [10] one Sadhu.

Tension prevailed in Ayodhya. People of Faizabad and Ayodhya persisted in their demand that the Senior Supdt.of Police Subhash Joshi, who was responsible for the entire firing episode, be dismissed at once. The Govt. was trying not to allow the situation to deteriorate further. Hence it was bent upon despatching the Karsewaks in Ayodhya to their home towns at the earliest possible. The administration was continuously dinning into the ears of the of the Karsewaks through loudspeakers fixed on a moving jeep that the trains are available for Lucknow, Allahabad and Varanasi and bus services is also made available free of cost to all those who wish to return immediately. Only a few people became ready to leave Ayodhya, despite all these facilities. Most of them preferred to remain in Ayodhya only and fresh groups of Karsewaks started pouring in Ayodhya.

Fifteenth Day (04 November) :- Looking to the events on fifteenth day of the Maha-Samar, it was felt that the darkest shadow of the unjust killings that took place just two days ago had entrenched so deep on the psyche and brains of the people to such an extent that they were not able to muster enough courage to drive that away from their minds. A sort of psychological stagnancy had come about.

Protests continued against the firing in Ayodhya throughout the country on this day also. The citizens of Faizabad came out on the streets shouting slogans in a huge procession. They were displaying placards in their hands with slogans like, œDair (Jalianwala Bag notoriety), Run Away; Udhamsing is coming, œKillers Madhukar, Joshi, Sharma, Come to Senses, œMulayam Sing, Protect Thyself, œV. P. Sing, You Are playing Holi; by firing at unarmed innocent persons etc.

In protest against the massacre in Ayodhya, about 1,500 workers of various Hindu organisations sat on a day-long fast under the leadership of Shri. H. V. Seshadri, Sar-Karyavah of the RSS. Later on this figure reached 5,000. The picket had started at 9.00 a.m. and continued upto 6.00 p.m.

Entire Ayodhya was bowing down before both the lion-cubs, the Kothari brothers on 04 November 1990. Whole of Ayodhya had turned up in the funeral procession of the martyrs. When the bodies of both the brothers were kept on the pyre, a tumultuous tearful cry emerging from thousands of throats rent the sky, œLong Live, Kothari Brothers.

Both the sons Sharad (20) and Ramkumar (23) of Shri. Hiralal Kothari, original native of Bikaner and then living in Kolkata, had started for Karsewa after Tilak and Arati by their mother. They left Kolkata on 22 October with the spirit of self-sacrifice and got stranded at Varanasi, since all the trains to Ayodhya were cancelled. They hired a taxi and arrived at Fulpur in Azamgarh. Thereon the road also was blocked. They had no other option than walking up the distance. They had walked up a distance of about 200 kms from 25 October onwards and reached Ayodhya only on the morning of 30 October 1990. It was Sharad only, who was first to reach the pricincts of Shriram Mandir on 30 October 1990. As others began to reach there, he climbed up the dome in no time with lightening speed. Ramkumar followed him closely. Both the brothers jointly planted the saffront flag atop the dome. Later on the CRP Jawans drove them away after thrashing them roundly with Lathis.
The mother of these valiant sons informed in one of the functions that after completing their job on 30 October 1990, they had phoned up to tell her, œWe have done our duty; we have brightened your name. On getting this information, we had distributed sweets on the same night. The mother futher told that they had permitted only one of them to go. But both said that they are the pair of Ram and Laxman and would go together.

They had already hoisted the flag on 30 October 1990 itself. But they had resolved to go upto Shriram Janmasthan on 02 November 1990, come what may. They had brought the saffron head-bands, on which the word Kafan (death cloth) was printed. When both the brothers were moving towards Hanumangarhi from Digambari Akhada under the leadership of Shri Vinay Katiyar, the Pradesh Convener of Bajarang Dal on 02 November 1990, the police opened fire. They rushed into a nearby house. In the mean time, an Inspector of Central Reserve Police stormed inside the house and dragged Sharad out on the street and fired at his head from point blank range. Looking the horrible happening to his younger brother, the elder one rushed to his resque. The bullet pierced through the throat of Ramkumar also. Both breathed their last simultaneously. Both of them remained together as per their assurance to their mother literally till their end (of their life).

Taking cognisance of the heinous killings, Shriram Karsewa Samiti modified its plans. That the movement would no longer remain confined only to Ayodhya, now it should reach every village in the country. Accordingly, the Karsewaks were advised to return to their homes after having the Darshan of the Lord.

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Sixteenth Day (05 November 1990):- The sixteenth day of the Maha-Samar passed off with successful Delhi Bandh, release of the leaders and massacre on the Sarayu Bridge in Ayodhya etc.

Seventeenth Day (07 November 1990):- The Maha-Samar was fast approaching its finale. The administration gave full permission for having the Darshan of Shriram Lalla, carrying the Asthi Kalashas (pitchers containing bones of the martyrs) and arranging of Shriram Maha-Yajna on the seventeenth day. The situation in the state was gradually returning to normalcy.

Eighteenth Day (08 November 1990):- This was the last day of the Maha-Samar. The Purnahuti (final offering) of the Shriram Maha-Yajna that had started on 05 November 1990 last, was offered on the 18th day on 05 November 1990. Thereafter the Karsewaks started returning to their homes after the completion of Purnahuti of Shriram Maha-Yajna. A massive meeting was conducted on this occasion in Ayodhya.

Plan of Immersion of Martyrs Asthi Kalashas

Twenty-two Asthi Kalashas of the Martyr Karsewaks were sent to all states in the country from Ayodhya on 07 November 1990 itself. Thereafter those Kalashas were to be immersed in the rivers near some important pilgrim centres of those states. Every state unit was informed that they should bring one Asthi Kalash to Prayag on Makar Sankranti (14 January 1991) for Asthi immersion.

(8) Shriram Jyoti Prasar Abhiyan

An important decision was taken in the meeting of Kendriya Margadarshak Mandal and Sant Sammelan held at Haridwar on 23-24 June 1990 that the construction work would start for the Shriram Mandir at Ayodhya through Karsewa on 30 October 1990 and the Karsewaks would arrive in very large numbers from all over the country to Ayodhya. It was also decided to conduct a Shriram Jyoti Prasar Abhiyan with a view to create an atmosphere of Shriram in the entire country prior to the proposed Karsewa.

Action- Plan

It was decided that the Arati of Shriram Lalla Virajman at Shriram Janmabhumi in Ayodhya should first be performed with the Shriram Jyoti (flame) ignited with the Arani-Mathan (churning of the sacred wooden sticks), then the same would be taken to the Vishwanath Mandir of Kashi and Shrikrishna Janmabhumi Mandir at Mathura. Thence it would be taken to all the regions, provinces, districts, cities and villages in the country; and that the Shriram Jyoti would reach their respective Vishram Sthals (resting places) of the Vijaya Yatras by Vijaya Dashami Day (29 September 1990).

These Vijaya Yatras would travel to 4 Dhams, 7 Puris, 12 Jyotirlingas, 52 Shakti Pithas, all the Vaishnav Peethas, and Ganapati Peethas; similarly they would go to about 250 religious places of Sikhs, Buddhists, Jain Tirthankars; all the developmental blocks in Bharat and finally they would reach their ultimate spot of destiny. Important Acharya and Sants in the country would lead these Yatras. Shriram Jyoti installed in the Rathas would reach all the 7,000 Prakhandas in the country, where the people from the 7.50 lakhs villages would come with torches and after getting them kindled from Shriram Jyoti, take them back for installing the same in the temples of their villages. From that day onwards, the programme of Shriram Nam Sankirtan would commence regularly in the temples of the respective villages.

Shriram Jyoti Pradan Week would be observed between 12 October to 18 October 1990. During this period, the Karsewak would take Shriram Jyoti to every house in their place. Here the Karsewaks would be felicited and blessed publicly after tying Shriram Raksha Sutra together with the programmes like Jyoti Pradan, Pujan etc. On the Deep-Malika Day, the lamps of every Hindu house would be lit with the same Shriram Jyoti.

œTamaso Maa Jyotirgamaya (Let us proceed from darkness to light) –This sacred Jyoti would enlighten even a cottage of the poorest among the poor as also the palacial buildings of the affluent with its divine light through the medium of these wide-spanning Vijaya Yatras. Ram Nam Sankirtan being conducted in the close proximity of this Jyoti would imbue the hearts of the Rambhaktas entirely with Shriram. Where there is Ram, Ravan just can not be there. The continuity, permeatability and sanctity of this Jyoti would string the entire Bharat into the thread of unity and Shriram Karsewaks would be ready in huge numbers. These Karsewaks would include all the Sants Mandalis, Mothers and Sisters, Youths, aged people, Householders, businessmen, students, farmers, labours — virtually one and all.

The local Rambhaktas would take out Vijaya Yatras in the Shubh Muhurat between 10.47 to 10.51hours in the morning on the Vijayadashami Day (29 September 1990) from the temples of every village and mohallas upto the nearby lakes or water bodies while doing Shriram Nam Sankirtan.

After the Deep-Malika programme, Lakhs of Karsewaks from five lakh villages of Bharat would set out under the leadership of 5,000 Vahini Pramukhas according to the dates allotted to each of them for the re-constructional activities of Shriram Janmabhumi Mandir.

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Implementation

Shriram Jyoti Pujan began at Shubh Muhurta in Ayodhya:- Some of the Acharyas opposed the Muhurta fixed for the beginning of reconstructional work of Shriram Janmabhumi Mandir from 30 October 1990. With a view to find a way out and to begin the actual work of carving the stones for temple constructions, Pujya Mahant Ramchandra Paramahans erected a shed on the sprawling space provided near the place of Pujya Devaraha baba. The work of carving the stones began at an auspicious Muhurat on 31 August 1990 in the presence of all the important Sants after the ritualistic Pujan by Mananiya Shri Moropant Pingle on behalf of the VHP. Shriram Jyoti was installed on the next day viz. 1 September 1990 at 9.15 hours in the morning the fire ignited by Arani Manthan with the recitation of the Veda Mantras and after performing Pujan at Shriram Janmabhumi. Taking cognisance of some intransigent voices, Shriram Jyoti was sent to Varanasi, Prayag and Mathura and Delhi much before the pre-determined dates. From there, they were sent to all the places in the country with proper caution and care much earlier than 18 September 1990 iitself.

Shriram Jyoti Yatras began from 30 September:- Over 400 Vijaya Yatras were taken out on the Vijaya Dashami Day (30 September 1990) from all over the country with full enthusiasm and gaiety. Certain states had opposed Shriram Shila Pujan programme. But seeing its counter-productive nature, these Yatras were not opposed any where except Tamilnadu and Uttar Pradesh. Even the Communists did not come forward to oppose them in Bengal and Kerala perhaps, for the first time. There was some opposition at some places in the Congress-ruled states like Andhra and Maharashtra, but it was too limited. It was prohibited at one place in Karnataka and some people were taken to jails also. It was not only prohibited at one place in Dharmapuri District of Tamil Nadu, but the Provincial Organising Secretary, Regional Organising Secretary and some other workers were taken into custody also. They were tortured like any thing. Efforts were made to take out 24 Yatras on a very wide scale in Uttar Pradesh. But taking into account the local situations, only smaller Yatras were taken out on every Prakhand level. With these dual arrangements, the smaller Yatras could fill the gaps, where the big Yatras could not reach due to reasons beyond any bodys control. But these Vijaya Yatras could create an indelible impact in rest of the provinces. The plan of lighting the lamps in every house of the villages and cities with Shriram Jyotis on the Deep-Malika Day (18 October 1990) received tremendous success throughout the country. Subject of Shriram Janmabhumi reached every village once again through the medium of Shriram Jyoti Prasar Yojana.

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(9) Evidences in favour of Shriram Janmabhumi Mandir and Reply to the Documents of Babri Masjid Action Committee

The struggle for liberation of Shriram Janmabhumi and reconstruction of Shriram Mandir in Ayodhya was going on for past several centuries. A number of generations have been contributing their mite in this struggle through their self sacrifice. Only those with suspended intellect and blind eye-sight could say that this movement began with the Vishwa Hindu Parishad. The VHP only represents the century old aspirations and their organised and modern-most format of the Hindus.

The Parishad has firm faith in the ideal Hindu tenet of Sarva Panth Samabhava. Because, it is only through this tenet, the relative secularism could be established. The Parishad desires that this centuries-old dispute be resolved once and for all. It has been its experience that the experimentation of the secularism could possibly be successful in Bharat, only when the present Muslim generation segregates itself from the mediaeval, expansionist and separatist mentalities and the iconoclastic ideals. These tenets were propounded by the aggressors like Babar and intolerant rulers like Aurangzeb. Efforts have been always made continuously to glorify them in our country under the garb of religion. The VHP has been engaged in the attempts through all the medias of dialogue that the Muslim leaders not only know their ideology, but also understand them and appreciate them.

It is a very regrettable situation that Muslim leaders have never taken any iniative to start a new era of mutual understanding, confidence and goodwill by ending this centuries old struggle. On the contrary, they exhaust their energies in maintaining the symbols of anarchic elements intact. Instead of identifying themselves with the pre-Islamic great personalities like Shriram and Shrikrishna, they identify themselves with the activities of the aggressors like Mohammad-ibn-Kasim, Mohammed Gazani, Mohammed Ghori. This matter beacame crystal clear during the bi-lateral talks that began at the welcome initiative of the Central Govt. during December 1990.

The representatives of VHP held talks with the members of All India Babari Masjid Action Committee without any prejudices or ill-will. It was made very clear at the out-set itself that these talks would have no impact on Karsewa, Satyagraha or any other types of Sammelans etc. The members of VHP and Babari Masjid Action Committee began the talks in the presence of Govt. representatives on 01 December 1990. M/s Vishnu Hari Dalmiya, Badriprasad Toshniwal, Shrishchandra Dixit, Moropant Pingle, Koushal Kishor, Bhanupratap Shukla, Suryakrishna and Acharya Giriraj Kishor represented the VHP.

The next meeting was held in the presence of the then Minister of State for Home Affairs, and the Chief Ministers of Uttar Pradesh, Maharashtra and Rajastan on 04 December 1990. Shri. Jafar-yab-Jilani of Babari Masjid Action Committee claimed in this meeting that there is no evidence about any Masjid having been constructed at the site of any Hindu temple after its demolishion. He further said that there is no mention in the history of any archeological or historic evidences that any Mandir was demolished prior to the construction of a Masjid at this site.

In complete disregard to the centuries old struggle, Shri. Jilani said that this movement by the VHP is totally new. To such an extent that after placing the idols in the Masjid, there was no intensity in the campaign till 1986. Had it been the Birth-place of Lord Shriram, there would have been continuous struggle for it and its mention would have been found some where.

When the then Chief Minister of Maharashtra Shri. Sharad Pawar asked as to why there is mention about it in the Govt. Gazette? To this, the then Minister in Utter Pradesh and a member of Babari Masjid Action Committee Shri. Azam Khan said that it was done by the British to divide the society.

It has been recorded in the proceedings that several Muslim speakers emphasised that since Babar never came to Ayodhya hence the question of his demolishing the temple does not arise at all. In the perspectipe of these claims of the Muslim leaders, Shri. Moropant Pingle suggested that three to four experts should be included on behalf of both the parties each in the next meetings to enable them to pesent reliable evidences in the context of their respective claims.

The Chief Minister of Rajstan Shri. Bhairon Sing Shekhavat suggested that the experts of both the parties should mutually exchange these evidences and verify them. Shri. Jilani reacted to this that the members of the Committee would verify these evidences amongst themselves first and help of the experts might be teken at that time.

Since the VHP was desirous of an early cordial solution of this problem,Shri. Pingle said that a time limit shuold be fixed for this. Therefore, the following decision was taken after consultation with the three Chief Ministers, Minister of state for Home Affairs, and all the members present in the meeting :

¨ Both the parties should make their respective evidences available to the Minister of state for Home Affairs upto 22 December 1990.

¨ The Minister thereafter would make the copies of these evidences available to the concerned persons by 25 Decemer 1990.

¨ After the verification of these evidences, both the parties shall meet again at 10.00 a.m. on 10 January 1991.

An informal document was prepared in the office of the Minister of state for Home Affairs for the bi-lateral talks. Its title was œThe summary of the materials given by : Vishwa Hindu Parishad and All India Babri Masjid Action Committee : that was presented on 10 January 1991. It said, œAccording to the decison taken by both the parties on 23 December 1990, the concerned parties had to submit their replies to the evidences of the other parties by 06 January 1991.While the VHP had given its reply rejecting all the claims of the Babari Committee totally, the Babari Committee did not repudiate any claims of the VHP. On the contrary, they submitted photo copies of some additional evidences to re-affirm their claims. In the absence of any reply from the Babari Committee, it became difficult for the Govt. to decide upon the points of agreement and disagreement.

Three experts viz. Shri. B.R.Grover, Prof. Devendra Swarup and Dr. S.P.Gupta also were included apart from the other representatives in the meeting held at Gujarat Bhavan on 10 January 1991. The three experts had tried to present the summary of the veracity of these claims preferred by the Parishad prior to this meeting. On the basis of this, it was decided to classify the documents under different titles like historic, archaeological, revenue and statutory. It was also decided that both the parties would give the names of their respective experts, who would meet on 24-25 January 1991 after studying the documents and submit their respective comments by 05 February 1991 after mutual consultations. Thereafter, both the parties would meet again and discuss the report of the experts.

Thereafter, the Babari Masjid Committee suddenly started taking different stands due to some reasons, best known to them alone. The Parishad informed the names of its experts on the scheduled date; but the Committee could not do so. They gave their names by 18 January, but continued to modify them. Four of their experts, who attended the meeting on 24 January, were the members of the Committee only; and rest four were Dr. R. S. Sharma, Dr. D. N. Jha, Dr. Surajbhan and Dr. M. Athar Ali as the outside experts. Legal luminaries like former M. P. and Justice Gumanmal Lodha, Justice Devakinandan Agrawal, Justice D. V. Sahgal and senior Advocate V. K. S. Choudhari and academics like Dr. Harsh Narayan, Shri. B. R. Grover, Prof. K. S. Lal, Prof. B. P. Sinha, Dr. S. P. Gupta and Prof. Devendra Swarup were present as the representatives of the Parishad.

The Experts of the Babari Committee started saying right from the beginning that they had neither studied the evidences nor have they gone to Ayodhya ever. They demanded a minimum of six weeks time. They did not attend the meeting on 25 January, whereas the representatives and the experts of the Parishad waited for them for over two hours.

A significant fact is that it has been established on the basis of the evidences presented by both the parties till then that the present structure, called as Babari Masjid, was constructed by Meer Banki at the orders of a foreign aggressor called Babar in Hizri 935 i.e. 1528 A.D. Then, the question arises as to why this particular spot was selected for the construction of the Masjid? Was it found vacant by Babar / Meer Banki? or was there any Hindu Mandir / structure, which was converted into a Masjid after its demolition? Had this place any historical significance?

The VHP had collected literary, archeological, revenue and statutory evidences to find satisfactory answers of these questions. The Babari Masjid Action Commitee preferred the option of boycotting the meeting, instead of accepting or challenging these evidences. Because, they were not in a possition to face the significant points.

Thus, after facing such a strange situation, the Parishad announced that it would present all these evidences in the peoples court, so that the public themselves would decide the issue on their own. These are self-explanatory evidences and hence they do not need any comments or explanations.

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Shriram Janmabhumi Mukti Andolan

Evidences in favour of Shriram Janmabhumi Mandir

Reply of the VHP submitted to the Govt. of Bharat for the documents of All India Babari Masjid Action Committee

4. Evidences in favour of Shriram Janmabhumi Mandir

{Every Hindutva lover should and must get acquainted with the evidences in literature, history, archaeology and revenue records submitted by the VHP to prove that this itself was Shriram Janmabhumi and the reply filed by the Parishad to the documents presented by the Babari Masjid Action Committee, since both these are very important documents. They are therefore presented here in a brief form : — Editor}

Literary Evidence

(a) Sanskrit Literature
(b) Books by Muslim writers, and
(c) Works and reports by foreign writers.

Sanskrit Literature

Right from the times of Valmiki till the modern times, the fact of Ayodhya being the birth place of Shrirama is stated not only in the Sanskrit epics, poetries and other poetical books, but also in most of the Puranas, many Upanishads and other religious scriptures. There is a detailed description about several holy places pertaining to Shriram in Ayodhya Mahatmya. Besides, the significince of Janmbhumi Mandir is also narrated after mentioning the location of this Mandir.

A very long list could be given about such epics, poetres, dramas. Wherein mentions are found about this. Names of some of these are given below :

Epics :- Valmiki Ramayana, Ram Upakhyan of Mahabharat (Van Parva), Yog Vasisth, Adhyatma Ramayan, Raghuvamsh etc.

Poetres :- Ramgeet-Govind, Geet Raghav, Ram Vilas, Ram Ashtak etc.

Dramas:- Pratima, Abhishek, Uttar Ramcharit, Hanumannatak, Prasanna Raghav, Ramabhyudaya etc.

Akhyan:- Bruhat Kathamanjari, Champu Ramayan, Katha Saritsar etc.

Puranas:- Vishnu, Brahmand, Vayu, Koorma, Padma, Skanda, Narad etc.

Upanishads:- Ramottar Tapaniya, Ram Rahasya etc.

Other Religious Scriptures:- Jaiminiya Ashwamedh, Hanumat Vijaya, Hanumat Sanhita, Bruhat Koushal Khand etc.

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Books by Muslim Writers
In addition to Hindu religious, literary and other types of works written in Sanskrit, the mention of not only this being the Shrirmas birth place in Ayodhya is found in the books written by the Muslim authors of Arabic, Pharsi and Urdu, but the fact of construction of the Musjid after demolishing that temple has also been accepted there in. Names of these books by some of the Muslim authors are given below together with the quotations thereof :

(1) Ayeen-e-Akbari : by Abul Fazl – 1598

The author of Ayeen-e-Akbari Abul Fazl is a well- known author of Mughal Era in the latter half of the 16th century. He has most definitely connected the residential place (Banga) of Shri. Ramachandra with Avadh (Ayodhya). According to Abul Fazl, Shri. Ramachandra was the embodiment of spiritual power as also the worldly regal power in Treta Yug. Abul Fazl has also testified that Avadh (Ayodhya) had the honour of being one of the most sacred (religious) places since times immemorial. He has further written that the Ram Navami festival, symbolic of the birth-day of Shriram was being celebreted with great aplomb and enthusiasm. Since Abul Fazl has mainly dealt with the institutional and the administrative system of the Mughals (under the Akbar regime), he has not given any details about this desputed bulding or any other temples or bulding.

(2) Sahifa-e-Chahal Nasa-ih-Bahaddur Shahi : by the doughter of Alamgir, son of Bahaddur Shah (End of 17th century and beginning of 18th century)

œ…..The Masjids, which have been built on the basis of orders of Badashah (Ba Farman-e-Badashahi) are not permitted to hold Namaz prayers, nor to read the Khutba therein. The Hindus (Kufr) have lot of faith in the Hindu temples situated in Mathura, Benaras, Avadh etc. Like the birth place of Kanhaya, Sita Rasoi (kitchen), Hanuman Sthan, where he had sat in the proximity of Shri. Ramachandra on return after the Lanka victory. All these places were destroyed and Masques were built on those spots only with a view to display the Islamic power. these Masjids have not been given the permission to hold Juma and Jamiyat (Namaj offered on Juma). But it was made mendatory not to worship any idols in them nor should any sound of conch shells be allowed to fall on the Muslim ears…….

(3) Hadika-e-Shahda by Mirzha Jan – 1856

Mirza Jan, who claims that he has studied various ancient sources indepth, asserts in his statements, œThe earlier Sultans did encourage the propagation and glorification of Islam and trampled the non-believers (Kufr) i.e. Hindu forces. Thus they redeemed Faizabad and Avadh of this mean tradition (Kufr) …… This (Avadh) was a very big centre of worship and the capital city of the kingdom of Rams father. There was a mejistic temple on the spot a huge Musjid was constructed there on and a small canopy Mosque (Kanati Masjid) on the spot, where there was a small Mandap. The Janmasthan temple was the original birth place (Maskat) of Ram. Adjacent to it, there is the Sita Rasoi. ……Sita is the name of Rams wife. Hence Badashah Babar got constructed a tall (Sarbuland) Masjid on that spot under the guidance of Moosa Ashikan. The same Mosqe is known as Sita Rasoi till today.

(4) Fasana-e-Ibrat : by Mirza Rajab Ali Baig Sarur

œDuring the regime of Badashah Babar, a grand Mosque was constructed on the site pertaining to Sita Rasoi in Avadh. This was the Babari Masjid. Since the Hindus were not strong enough to oppose, the Masjid was constructed under the guidance of Sayyad Mir Ashikan…..

(5) Tarikh-e-Avadh or Murakka-e-Khusarabi : by Shaikh Mohommed Ajmat Ali Kakorvi Nani – 1869 œAvadh was the capital of the father of Laxman and Ram. A grand Babari Masjid was built under the guidance of Moosa Ashikan on the spot of a temple inside the premises of Janmsthan generally known as Sita Rasoi among the Hindus of this place. Date of construction could be ascertained from Khair Banki…..

(6) Gumgasht-e-Halat-e-Ayodhya Avadh : by Moulavi Abdul Karim (Imam of Babari Musjid) – 1885

While giving details of the Dargah of Hazarat Shah Jamal Gojjari, the author writes that there is Mahalla Akbarpur on the east of this Dargah, whose other name is Kot Raja Ramachandra also. There were some Burz (Large cells with domes) in this Kot. There were the house of birth (Makan Paidaish) of the above mentioned Raja (King) and the Rasoi (Kitchen); besides, the western Burz and this premises is presently known as Janmasthan and Rasoi Sita. After demolishing and wiping out these houses (i.e. Janmasthan and Sita Rasoi), Badashah Babar got constructed a grand (Ajim) Masjid on that spot.

(7) Tarikh-e-Avadh : by Allama Mohammed Nazamul Ghani Khan Rampuri – 1909

œBabar constructed a grand Mosque under the protection of Sayyad Ashikan on the very same spot where once stood the temple of Janmasthan of Ramachandra in Ayodhya. Just adjacent to it stood the Sita Rasoi the date of Mosque construction is Khair Banki (Al Hizri 923). Till today this is known as Sita Rasoi. That temple stands just beside this…..

The names of the books written by some other Muslim authors which have the quotations conferming the construction of Musjid after destroying the temple are as follows:-

n Zia-e-Akhtar : by Haji Mohammed Hassan – 1878

n Kesar-ul-Tawarikh or Tawarikh-e-Avadh Vol.II : by Kamaluddin Hyder Hussain Al Hussain Al Mashahadi.

n Asrar-e-Haqiqat : by Lachhami Narayan Sadr Kanongo Assistant of munshi Moulavi Hashami

n Hindostan Islami Ahad : by Moulana Hakim Sayid Abdul Hai – 1972

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The Works and Reports of foreign authors

Looking to the significance, glory and sublimity of this place, sevaral intellectuals from Europe and other countries came here and saw it personally; read the litreture about it; heard the folk-lores and discussed the issue with the well-versed people. On the basis of all this information thus collected, they have written about this place in their travelogues and reports, Gazetteers and other works. The quotations from the works and Gazeteers of some important foreign authors together with only the names of some of them are given below :

(1) History and Geography of India : by Joseph Typhentheller – 1785 :- Babar got constructed a Masjid after demolishing the Ramjanmsthan temple and using its pillars. Hindus refused to give up the place and they continued to come to that place in spite of the efforts by Mughals to prevent them from coming there. That they constructed a platform called œRam Chabutara in the compound of the Masjid. They used to circumambulate it for three times and prostrate flat on the ground before it. They were following this devotional conduct at Ram Chabutara and inside the Masjid also.

(2) Survey Report : by Montegomerry Martien – 1838 :- In the opinion of the author, (Babari) Masjid was constructed on the debris of Ramkot itself, instead of the debri of the building built by Vikramaditya. The pillars used in the Masjid were taken from the Ram palace only and the designs carved on those pillars were damaged by Tassubi (Babar)

(3)Gazeteers of the Province of Oundh – 1877 :- This confirms that the Mughals had destroyed three important Hindu temples and constructed Masjids on those places. Babar built Babari Masjid on Ramajanmbhumi in 1528 : Aurangzeb built on the Swarg Dwar (Door to Heaven) and either Aurangjeb or Shahjahan did the same with the Lord of Treta. This Gazeteers further confirms all other statement given in the Historical Sketch of Faizabad by Carnegi.

(4) Faizabad Settlement Report – 1880 :- This report confirms the fact that Babar got constructed the Babari Masjid in 1528 on the place of Janmasthan temple that marks the birth-place of Ram.

(5)The Court Decision : by Judge Colonel F. E. A. Chaimier : – While reading out his decision on the Civil Appeal No. 27 of 1885 after personally inspecting the site of the Babari Masjid, the district judge had said, œIt is most unfortunate to have built a Mosque on the land, which has been considerd as holy, especially by the Hindus. But the time of finding a solutoon for this complaint has lapsed. Because this event has taken place 356 years ago.

(6) Indian Archeological Survey Report : by A. Fuhrer – 1891 :- Fuhrer accept that Mir Khan had built the Babari Mosque on the same place of Ram Janmabhumi by using several of its pillars. He has further confirmed that Aurangzeb had similarly constructed two other Mosques at Swarg Dwar and Treta Thakur Mandir in Ayodhya.

(7) Barabanki District Gazeteers : by H.R. Nevil – 1902 :- Nevil ststes in this Gazeteers,A number of conflicts arose beween the Hindu priests of Ayodhya and the Muslims from time to time about the piece of land, where upon once stood the Junmasthan temple, which was destroyed by the Babar and a Mosque was constructed on that place.

(8) Faizabad District Gazeteers : by H.R. Nevil – 1905 :- This chronical confirms the fact that the Janmsthan temple, which was earmarking the birth place of Ram in the Ramkot, was destroyed by Babar and a Mosque was built upon the same site by using the temple materials and the pillars. The Hindus continued to consider it as a holy place in spite of having been defiled. Because of this desecration, there were several disputes and fighting between these two communities.

(9) Encyclopedia Britannica, 15th edition Vol. I – 1978 :- There is a mention of constructing a Mosque by Babar in place of a temple that was already existing on the birth place of Ram prior to 1528 in

this most reliable encyclopedia in the world also. A photograph of the existing structure is also given in this encyclopedia, which has been reffered to as a Mosque constructed on the birth place of Ram in Ayodhya of Uttar Pradesh state in India. Similar information was furnished in its earliear editions also.

(10)Travel Report : by William Finch – 1608-11

(11) Historical Sketch of Faizabad ; by P. Carnegy – 1870

(12) Imperial Gazeteer of Faizabad – 1881

(13) Babar Nama (English) : by Enete Beberis – 1920

(14) Archeological Survey of India – 1934

(15) Ayodhya ; by Hans Becker – 1984

(16) Ram Janmbhumi V/s Babary Musjid : by Coenrad Elst – 1990

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HIstorical Evidence

Along with the literary evidences, there are several historical evidences also, from which it becomes comprehensively clear that this was the temple of Shriram since ancient times, which was demolished and a Mosque was built on its sites. It is known from the Maratha documents that was one of the objectives of their military actions and policy was to liberate the cities of Ayodhya, Prayag and Varanasi. Some of the evidences are being given below :-

¨ Several researchers have drawn the conclusion after due researches that their were a minimum of five Vishnu temples in Ayodhya during 12th century. The Janmabhumi temple is one among them.

¨ Malhar Rao Holkar had come to the planes between twin-rivers and vanquished the Pathan armies on the invitation of Navab Safadarjung in 1751. Immediately after his victory, Holker has told Safadarjung to hand over Ayodhya, Kashi and Prayag back to Peshwa immediately.

¨ Ardent desire of the Peshwas to liberate Ayodhya is evident from the letter written by him to Scindia n 23 Feb, 1756. Therein the Peshwas had reminded him that Suja-ud-Doulla, the son of Mansur Ali had promised Raghoba (Dada) to return the holy citis of Ayodhya and Kashi.

¨ Thornton had quoted in 1854 the Taiphentheler statement appeared in the East India Companys Gazeteer of 1767 about the conditions (in Ayodhya) that in spite of the stiff opposition of the Mughals, Hindus have erected a platform called Ram Chabutara, which they have been worship- ping continuously.

¨ The Muslims had taken over possession of this structure under the leadership of Shah Gulam Hussain in 1855. Later on the Hindus attacked and drove them away.

¨ According to Carnegy, Hindus and Muslims both used to worship the temple / mosque equally upto 1855.

Wajid Ali Shah had enclosed one document with his letter written to the British Resident Major James Outram on 12 August 1855. This document bearing the seal of Kazi of Faizabad of the year 1735 had a mention of the fact therein that in 1855 also there were fightings between the Hindus and Muslims on the lines of those in 1707 and 1736, regarding the possession of the Masjid constructed by Delhis emperor.

¨ In an application given to the British Officers in 1858, the Muajjan of Babari Masjid had admitted the fact that the outer compound of the Masjid had been in the possession of the Hindus for centuries.

¨ In 1886, the District Judge of Faizabad had given his decision in a civil appeal case 27 of 1885 — that it is most unfortunate that a mosque has been built on the land, which has been considered as holy especially by the Hindus….

There was a communal riot between Hindus and Muslims in 1934 inside and outside this structure, wherein several people were killed and lot of damage was done.

¨ English translation of œHindostan Islami Ahadame written by Moulana Hakim Sardad Abdul Hai, published in 1977 and the Urdu translation of œGumgast-e-Halat-e-Ayodhya (Avadh) written by Moulavi Abdul Karim published in 1979 do have a mention of construction of a mosque on the spot of Janmasthan after demolishing of the temple thereon.

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Archeological Evidence
Together with literary and historic evidences, such archeological evidences also have been found in the excavation, which prove that there was a temple at the spot earlier. Some of them are given below:

Ö There are still such 14 pillars of touch-stone existing in the temple, which bear the load of the entire top portion of the structure and designs generally found in the Hindu temples have been carved on them. There is a œPurna Kumbh with flowers, leaves and creepers on one of them. The figures of Gods-Goddesses, dancers, Dwarpal with Trishul etc. also can be seen on the pil- lars. These figures are similar to those of Vaishnava Temples of 11th century.

Ö Rows of pillar-bases built with burnt bricks at regular intervals have been found in the excavations carried out between 1975 to 1980. They run parallel to each other and indicate the directions in which the dark touch-stone pillars of the temples are standing now.
Revenue Evidence

Mention of Janmabhumi is found in Revenue Records and Bandobast (Survey?) Reports of 1861 and thereafter too as follows

¢ In revenue records of Kot Ramchandra, the residential buildings of Shri. Ramachandra have been shown as independent of the Ayodhya city. Janmasthan has been shown as a border sign of Kot Ramchandra in the revenue records. This has been confirmed in the First regular Bandobast Report (1861) and the subsequent records that this record is in the order of brief agreement (of 1858-59) and earlier records of Navab regime.

¢ Entire Janmasthan area has been shown in the Khata (Ledger) No. 163 within the population zone and its ten plots have been shown as being owned by the ruler. Names and designations of the Mahants of Janmasthan have been noted as the possessors of ownership rights.

¢ Only Janmasthan has been shown in the plan-layout of the village Kot Ramchandra, enclosed with the Bandobast Report (1861) and Masjid has been shown nowhere in the said plot.

¢ The position has been maintained in the subsequent Bandobast records of 1893, 1939 and 1989 also.

¢ No plot or sub-plot has been shown as the Waqf property in the Bandobast Reports after 1961.

¢ Though the amended Khasra No. 580 of Govt. dept. (1931) show both the Babari Masjid and the Ram Chabutara under the ownership of Waqf, they declare Mahant Raghunath as the secondary owner of the entire plot.

¢ According to the provisions of the Uttar Pradesh Waqf Act 1936 or its version of 1960, there is not record wherein the Babari Masjid has been registered as Waqf property.

¢ Revenue records refer this as Masjid Janmasthan.

¢ This total area is shown as 5 Bighas and 7 Biswas in the Records of 1861. Even now this area measures exactly the same.

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5. Reply of the VHP submitted to the Govt. of Bharat for the documents of All India Babari Masjid Action Committee

We Have Submitted Evidences
The Govt. of Bharat has asked both the parties to this dispute to submit all the relevant historical proofs and documents, as to whether any Hindu temple was destroyed for the construction of Babari Masjid? Evidence means that human or material testimonials, which is in favour of this party that there was a Hindu temple existing that was forcibly converted into a mosque; or alternatively, there was some thing other than a temple, say a vacant land; or that this Mosque was constructed without any intervention into the then existing modes or systems of worship.

We have submitted archeological, documentary and iconological evidences. According to this evidence, there was a Hindu temple. Abundant evidence of various types indicates the all-comprehensive tradition of this convention prevalent in the beginning of the 17th century that the Babari Masjid was built on such a sacred place of a Hindu temple that was forcibly destroyed and that there is a universal acceptance of the fact that it was the birth-place of Shriram.

But, we may be permitted to give our general comments in respect of the evidence submitted by the All India Babari Masjid Action Committee. Firstly, most startling fact about these documents is that none of them have any evidentiary value for the issue involved here, for which the Committee was asked to submit its proofs. Yes, there is some intellectual arguments in some matters. Most of the documents presented are composition of the people with political inclinations. But the opinion of the greatest of the men also is not considered to be evidence, until some factual evidence is not linked with it, on the basis of which they have formed the significant opinion of theirs. But unfortunately there is nothing except mere opinion only.

Our next comment is that all these piecemeal evidences do not present any coherent picture about any thing. In fact, several documents refute each other. For example : certain ancient sources co-opt Ram Katha with the Bouddha traditions; whereas some other pamphlet-mongers say that Ramayan is the symbol of Brahminism over the Buddhism. Some say that there is no historical essence in it; whereas few others say that Ramayana is the dramatisation of Aryan victory over the south. Some say that Janmabhumi was a vacant plot; others say that there was a Buddhist Stoop on the site. A.I.B.M.A.Committee has not made it clear as yet whether this evidence is presented in favour of factual situation there.

Our third comment is that quantitatively the B.M.C.s evidence is enormously excessive. But in view of the main question i.e. whether it is sufficient either to prove or disprove as to whether there was a flourishing place of worship of Hindus prior to the construction of Babari Masjid, the evidence is clearly very scanty.

The legal narration is too longish through this part of the Evidence, thereby re-iterates the judicial issue; but it does not finally dispose off various rights and wrongs of the history attached with the question. But it certainly goes to prove that the Hindus have maintained their claim in the Court regarding this place.

The testimony is apparently missing from these documents that could show that Babar or any other Muslim Chieftain saw a vacant plot and since he was disgusted with its vacantness; he ordered construction of a Masjid there. There is not a single contemporary or near-contemporary testimony, which could show that Valmiki had created / invented the history of Shriram from a cipher. We have submitted the evidence of the fact that the ancient Hindu authors have considered Shriram as a historic character and treated him like that only. Whereas this was not the point of argument, for which any proof was demanded. But our friends in the Babari Masjid Committee while clandestinely making efforts to make the historicity of Shriram a topic of dispute; they never submit any evidence for this, but certain opinions (of certain people) which belong to a much much later period only. Hence these documents relate to other aspects of this topic than that of the existence of the temple prior to Masjid construction there; therefore they are all outside the preview of the matter under consideration.

But, we have submitted our comments based on the rebuttal of each one of the historical documents of all sorts submitted by Babari Masjid Committee. We have confined our comments on the judicial documents so far as they are concerned with the historical facts and they are brief too.

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Brief rebuttal of the BMCs documents

[A-1] No evidence is given in the documents mentioned by C. Rajagopalachari. Only the statement of Gandhiji is mentioned therein that the events of Ramayana are the stories. but what of that? If we are not misled by the word story and go on reading the book, then we come across the fact that C. Rajagopalachari considered the mythical Shriram and historical Shriram as different.

[A-2a] No evidence is given in the quotations of Periyar E. V. Ramaswami. He considers Shriram as a person of mean character and a representative of Aryan clan, which has been a most unscientific class. He has been condemned very badly. But basically Ramaswami does deny the historicity of the Ramayana, he only denies its holiness.

[A-2b] No evidence has been factually given in the documents mentioned in the name of Jawahar Lal Nehru. It only mentions that the separatist Dravidians, who stage the distorted version of Ramayana, are so propagate the modifided theories of the Aryan community only. In fact, this is the dramatisation of the historic events of northern victory over the south. Though this is not a proof of the historicity of the Ramayana. But this is at least a proof of the firm confidence of the contemporary people that historical elements are present in the Ramayana.

[A-3] Although the quotations of Dr. Sukumar Sen also do not persent any proofs, but we could meet at least one really intellectual from among those learned experts invited to prove the Babari Masjid Committees case. We come to know from whatever Dr. Sen has written that Valmiki is a historic character and the story of Shriram was existing prior to his times. Besides, we also come to know that there were many traditions of Shriram Katha and also many versions of Shriram Kathas; and Valmiki has created his extremely prestigious story by drawing from these materials. Despite the current efforts to posite Buddhism against Shriram, the fable of Shriram finds a place in Buddhist Akhyanas. It has been very proudly said in the Buddhist sources that Buddha belonged to the Ikshwaku clan as Shriram did.

The assertions that there are many versions of Ramanayana, are no evidence against the historiciity of Ramayana. There are two different stories about  creation in Bible. Two different geneologies are given about Jesus. In fact, every story of Jisus life is given by authors differently in various Gospels. But no serious intellectual conclude from this that Jesus was never born.

[A-4] There is no evidence even in the descripion of P. S. Shridhar Murty. His articles are full of useless statements and meaningless proposions, which have been composed on the basis of Hitlerian theory of Aryan community.

These whimsical tendencies, which are mere surmises and un-testified, have been proved as completely conspiratorial in nature, when they mix up their internal disdain towards Brahmin / Aryan community with the gruesome fact that all the important characters in the Shrram traditions (like Shriram, Valmiki, Vishwamitra etc.) are all non-Brahmins and that crooked beast called Ravana was a Brahmin.

There need not be any coherence in the anti-Aryan theory of casteism of both Ramaswami Naicker and Shridhar Murthy. Because, all the possible facts go to prove only one thing. Hence there is no necessity of co-ordinating among all their facts.

[A4a] There is not evidence in the mention of S.K.Chatterjee. He only gives opinion, œthere is no historical fact below the surface. No learned person of Indian history now agrees that the hero of Ramayana, Shriram was any historic personality, which could be cast in any specific period of time. This opinion has been already rejected by all people including the intellectuals, who have said, that Ramayana is a dramatisation of œAryan victory of south India, which is considered as equivalent to a basis in the history. Hence this assertion of Chatterjee is a blatant falsehood. Equally false is this statement also that Ramayana

œis a literary creation of some poet, who has been named as Valmiki. Because, when Valmiki had composed this great epic, a number of poetical works involving Shriram Kathas were available in different parts of Bharat.

[A-4b] There is no eviedence even in the quotations of Dr. B.R.Ambedkar. He opines that, œThe Ramayana has turned to be an advisory work from a pure historic work in its second edition, whose objective was to impart education of proper conduct …..[in third edition] like Mahabharat, this was made into a treasure of sub-stories, knowledge ….. Thus the statement of Ambedkar goes totally against the assertrtion of S. K. Chatterjee. From this, it can be said definitely that Ramayana has evolved in a historic atmosphere.

[A-4c] The document produced by Dr. Jyotiprasad Jain allso do not give any evidence. They only lay claim that all the temples in Ayodhya are Jain temples. But Dr. Jain concur with our thought that Babar and other Muslim rulers have destroyed several Hindu temples [including Jain temples]. It is alright , Shri.Murty promises to invalidate this  in subsequent pages. But in next 29 pages, he never returns to this topic at all.

[A-4d] Although Shri Murty says that the Gazeteer gives no evidence. Even then, some of the petitions of the Muslims are based on Nevils Gazeteer – 1905 only. Murty has rejected the Gazeteer saying that they have been written by such persons, who œneither studied history, nor the archeological reports. Murtys only argument for it is that this report does not tally with the Gazeteer of1905. The place where this report does not tally is — the Gazeteer of 1905 says that Babar stayed in Ayodhya for one week whereas Gazeteer of 1960 says that he stayed there for some days

In fact, in spite of Murtys condemnation of the Gazeteers the Gazeteers prove that there was no reason for the British surveyors, who were generally impartial and discritionary people, to be suspecting the veracity of this local tradition that the Babari Masjid was constructed on a demolished Hindu temple. All the relevant British Gazeteers state the same fact that Babar or his henchmen had demolished the Hindu temple to build a mosque on that spot.

[A-4e] The pillars of Babari structure and the architecture thereon do not give any evidence–but, they are not in favour of the anti-temple assumptions at least. In repudiation of the statements of Shri. Murty given on the pages 31-35 and 41-43 (which is based on the conclusions of the research team led by Sher Sing), we direct them to refer to our own evidence, specially the Appendix-28. In fine, this assertion of Shri. Murti is totally wrong that similar stones are used in this Masjid as they have been used in other Masjids also. Kasouti (touch-stone) is no doubt a popularly current brand. But that is not the issue here. The stone used here is Schistose. This statement of him is also not correct that the architecture of this place belonged to Buddhist era. After the archeological work by S/Shri. A. K. Narayana and B. B. Lal, their sources have become totally timeless.

[A-5] There is no evidence in the documents mentioned by Dr. R. L. Shukla. His pamphlet begins with an exciting political lecture. Later on, he had condemned several archeologists and historians by calling them as fanatic, infamous, bragging, Antagonists to social changes etc. and accused them personally. These have no relation, whatsoever, even remotest, with the instant discussions. In fine, he is not a scientific personality and his pamphlet does not deserve to be taken as a scientific evidence.

[A-6] There is no evidence in the documents pertaining to the Jatak Kathas. It appears to have been included since they inform that the clan of Dasharath and Shriram hail not from Ayodhya but Benaras. But there is no such living tradition for over last one millennium, that could claim that Shriram belonged to Benaras. Our claim over the site of Shriram Janmabhumi is based not only some nondescript single script dug out from the pit of the oblivion, but it is firmly based on a well-established living tradition.

[A-7] There is no evidence in the documents of B. Raghavan and C. Godkumburu also. They merely describe some more different versions of Shriram Katha. Besides, they once again go to prove, like the claim of S.K.Chatterjee that Ramayana œis not a literary creation of one single poet, who has been

named as Valmiki. It has been written in his book such of the points, which have been left out by Babari Masjid Action Committee after merely mentioning them in the Index thereof that (in spite of the prohibitions imposed recently by the Islamic Govt. of Malaysia) as how the Muslims in Malaysia and Indonesia hold Shriram in high esteem and faith; and narrate his stories and stage the same.

[A-8] There is no evidence in the documents of Shri. Malladi Venkataraman also. Whatever he furnishes, is merely a whimsical theory, according to which Ayodhya, in fact, is a Greek word Agdon and Shriram was ruling in Egypt. He has presented flights of his wayward imaginations that are patently untestified. If we wish we also could have included some such whimsical theories. But we had determined to present only the testifiable evidences. We were not expecting to receive unfortunate trash papers in the form of evidences of our opponents.

[A9] The documents of Sushil Shrivastava also do not give any evidence. He gives birth to an artifical problem by reading the guidelines listed in œAyodhya Mahatmya to know the situation of the Janmasthan. After so much of hair-splittings, he could shift the intended site from its actual spot away only by two dozen yards. Thereby the œKoushalya Bhavan has come closure to the Janmabhumi than the Babari Masjid. Thus from the angle of the Systemology, it is nothing but twisting of the original text only.

[A-10] The details furnished by Aravinda N. Das also do not give any proofs. But he also repeats the same trick adopted by the historians of JNU (see document No A-16) in their famous statement, wherein they albeit mention the pleasant part of the conclusions of B. B. Lal (that Ayodhya was not found proir to 7th centurey B.C). But they conceal other conclusions, wherein it is said that the Babari building is standing exactly on the same spot where was standing one building belonging to 11th century. After intentionly hiding the articles found on the spot, they suddenly begin to accept that there was some building (earlier), and they again furter submit that it might not have been a temple. Thereafter they express the opinion that the stone pillars and the ancient report indicate that a Buddhist Stoopa was thier on that spot. That way those Chinese travellers, mentioned by them, also have not described that there was some such Stoopa there on that spot. They have only mentioned about the Buddhist presence in large numbers in Ayodhya. If Shri. Das is not a stark illiterate like Bhattacharya in respect of Bharatiya culture, then he must know at least this much that the Stoopa is a solid wholesome structure, not supported by any pillars.

(A-11) The ananymous author (who include the chief expert Sher Sing with the similar opinions as that of Shridhar Murthy). (see A-4) of œbirth-place of Epic Hero do not give any evidence. But they have done a commendable job by coating H. R. Neyvil that œlocally it is confirmed…..that Janmasthan was in the Ramkot and this marks the Shriram Janmasthan. In 1528 Babar…..destroyed the ancient temple and built a Mosque on that spot. In fact, we also have been reiterating the same always. Why the lovers of the Babari dispute do not present any such documents that would be stating, œBabar had seen this vacant land and got a Mosque built on that spot. In fact, such a document alone could be an evidence. But whatever has been said here, otherwise, provides the proof in favour of our view point only that œthe Babari Musjid was constructed on a (site of) forcibly destroyed temple.

(A-12) Rajesh Kocher also does not provide any evidence. In fact, he is moving more with the imagination about those things, which he is able to define in clear terms. If his claim that the Ayodhya was in Afghanistan, is accepted then whatever work has been so far accomplished in respect of œarcheology of Ramayana Sites shall have to redo again. But the ticklish point is that this author does not present any argument in support of his claim. Whatever has been said by him is that the œAryan people might have been living in Afghanistan prior to the time of Shriram, as determined by the Puranas i.e. about 1900 B.C. He has also said that some of these sites have been excavated there. Even if it is accepted without saying that there is an element of history in Ramayana, it does not, in any way, give any indication towards Shriram. There is also no indication of any evidence of any type in the document in favour of his suggestion that Shriram was living in Afghanisthan.

(A-13) Chidananda Dasgupta also does not give any evidence. Yes, he criticises a lot and also flungs the accusations. But overlooks the real issue involved in this case. The factual point is that it is a historic fact that the construction of a Musjid after destroying a Ram temple in Ayodhya was not an isolated incident. But it was one amongst thousands of such incedents that had happened under a general policy adopted by the Muslims within the entire area conquered by them. The person who wastes one full page in deriding the people afflicted by a spirit of disgustion towards appropriate historical evidences, must have presented on his own at least some irrefuttable proofs. We can not help saying that the instant testimonial proves to be unreliable, to say the least.

(A-14) Prof. R. S. Sharma also doest provide any evidences. In the interview given to Pranava K. Choudhari, he calls Shriram Mandir as œficticious. This attitude of his is, to say the least,unscientific. Because, the solid traditions of the facts and archeologocal evidences that go against his statement cant be explained thereby.

Pror. Sharma says, œA. Fuerer just accepts the obstinate local tradition in1891 without any proper verification that Muslims had destroyed three temples in Ayodhya including the one on the site of Shriram Janmabhumi. But such sweeping statements have no basis whatsoever. This obstinate local tradition has been underlined earlier also by Balfore in 1858. The local Muslim have written about Janmabhumi in 1735 and also by the grand doughter of Aurangzeb much earlier than that.

On the basis of all this, we could have drawn our conclusions regarding the Proffesor and we could have also said that he is trying to be ignorant intentionally. But we do not like such vituperation. Hence we would prefer to say that if the author of the recently published book œRamas Ayodhya and Communal History and the learned Proffesor could afford to be totally ignorant by terming the documentary evidences available in abudance as œtotally baseless, then how on earth could they expect from us to adopt a serious outlook towards all those neo-phytes (non-proffessionals), whom our friends of Babari Committee have brought together to conjure the œevidence.

(A-15) Sher Sing also doest give any evidence, but still he tries nevertheless. He claims, œall this mischief was started by P. Carnegi in 1870. His accusation was that the pillars used for the construction of Babari Masjid by the Muslims belonged to the Janmasthan. In fact, this was already told by Fr. Tyfenpheller in 1767 itself and recently Dr. S. P. Gupta also had testified the same through ultra-modern methods, for the use of which Shri. Sher Sing was insisting. Shri. Sher Sing expects that the historian of the JNU should subject the Shahtir of the Babari structure to Carbon-14 test, which is said to be prepared of the sandal wood and was taken from the earlier Shri Ram temple, according to the Gazeteers of 1960. In fact, this wooden Shahtir was fitted under the orders of British Govt. during the course of its repairs after the riots in1934. Carbon-14 Test could confirm its date only. Shri. Sher Sing, who was leading a research work team involving the disputed issue, should have known at least this much.

(A-16) The 25 historians of JNU also do not furnish any evidence. They only attempt mud-slinging on the orguments presented by the Hindus. After taking into account all the facts, no coherent alternative proposition emerges even from the oft-quoted statement of these historians of JNU. A proper reply to all this statements of these historians has been given by Prof. A. R. Khan (in his articles published in Indian Express dated 25 Feb 1990 and 01 Apr 1990) and by a Belgian intellectual Conerad Elst (in his book titled œRama Janmbhumi V/s Babari Masjid). Prof. Khan has termed these documents as œillusive in character. He has bared open its hollowness by criticising its scientific method. He has also drawn the attention towards œnot only supressing and hiding of the evidences but also their twisting in this documents. Even after all these, the entire pseudo-secularist intellectual class goes on quoting the statements of these œfomous JNU historians on this issue treating them as the gospel truth.

AIBMA Committee should have shown as to how this document supports their case, then we would have given appropriate reply on that conclusion. Now, we can only say this much that the assertion of these 25 historians nowhere struggles with the problem. But it beats around the bush on all its sides.

All this 25 historians appear to be ignorant of other concrete facts, which clearly establish that sufficiently prior to the British regime, the Hindus have been using the Mosque or at least its compound for the worship of Shriram. Perhaps, do they concider it as unsignficant ? Thats why, they do not present any argument to prove it or to somehow make it ineffective. Since these historians of JNU are deriding at both the archeological discoveries and entire documentary evidences, hence all the documents do not influence our case at all.

(A-17) Sakina Yusuf Khan also doest present any evidences. But as she is a journalist, some cognisance needs to be taken of her article titled œNo Pillars-Basis at Ayodhya : A.S.I. Report is totally contrary to the rulrs of the science from various aspects. The totally clear support recently given by Prof. Lal for the existence of pillar-bases belonging to 11th century has been negelected here. Secondly, a claim is made therein that as per the dicision of the A.S.I, there is no such pillar-bases; whereas there is no such statement in the Report. Since the excavation work was mainly related to the Ramayana period, the report about the mediaeval articles was too brief.

(A-18) Prafull Bidwai also doest furnish any evidences. Yes, he tends to lecture on the points of contrieving concocted evidences and falsify the people, especially the history. There is a very serious matter. If Hitlers Propaganda Minister Gobelse returns today and if he doest get any evidences in his favour, then what will he do? Which cheapest falsehood would he invent to force his enemies for thier own self-defence? The answer is absolutely simple. He would say,it is the falsehood compaign of the VHP. Goblse is as he was.

Prafull Bidwai has started his in statement with a serious accusation against us that we have concocted an archeological œevidence pertaining to œthe existence of a Shriram temple on the disputed site. How can any archeologocal evidence be concocted? We are not intrested in his magical formula. We have got an irrefutable evidence. Yes, probably the Babari supporters side may require to examine it.

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(B-1) None of the documents listed under group-B furnish any evidences, except giving it in favour of our case.

The Pharsi carvings in the Babari Masjid do indicate that Mir Banki has constructed it on the œorder of Shah Babar (Ba-Farmuda-e-Shah Babar), not on his own will. The date carved on it tallies with the peroid (March-April 1528) when Babar was either in Ayodhya or in its Proximity. The carvings are produced as evidences of œconstruction of Babari Masjid by Mir Banki in 1528œ. We have no disputes with these. Because, if Mosque is there, then it must have been built by some body.

(B-2) œBabar ki Vasiyat (will of Babar), a brief but extremely wonderful declaration of a non-communal regime, it doest give any such evidences that the said Mosque was built on any other site than that of a demolished Hindu temple. Otherwise this proves several things. In fact, many intellectuals have already reached to the conclusion that this document is fabricated. How non-sensical it is to include a pre-testified fraudulent document in the bundle of œevidences? In fact, it is a proof for some thing else.

(B-3) Babars own diary also doest give any evidence other than that, that he had gone to Ayodhya. As it is very well known that the period when he was consider to be in Ayodhya or somewhere near it, the pages containing these detailes are missing how interesting it is that one page of the œBabar-Nama translated by Smt. Beveries is presented. But other pages of the annexure pertaining to carvings and further two pages with the foot-notes as also other relevant pages have been cleverly concealed. Smt. Beveris has revealed in these pages all such things, which are already accepted by all and sundry; which has been recorded by all further Gazeteers pertaining to Ayodhya. And that is, œa temple was destroyed to make place available for a Mosque there.

Factually it is not concealed also. It is mentioned in A-11 and it has been severely attacked by calling it a œpre-planned part of œhide and œdistort.

(B-4) Alexander Cunningham doest give any such evidences which has any connection with our

case. He himself says that he has interrest only in those Buddhist places and buildings, which find a mention in the travelogues of Chinese travellers, especially in the descriptions of Hue-en-tsang. The brief and insignificant references about historic place of other religions appearing in their descriptions are merely incidental. Hence the silence of Cunningham in respect of the topics, with which he has nothing to do i.e. Shriram Janmabhumi cannot be the proof of the fact that the Hindus do not consider the place as the birth-place of Shriram; and therefore that was not a sacred place for the Hindus. This document is totally irrelevant and it only adds to the physical weight of the documents sent to the VHP than to the substance and essence of evidence.

Even then it is useful. Suddenly, Cunningham confirms the fact that Ayodhya is considered to be the city of Shriram and he does not mention about any Buddhist building etc. on the site of Janmabhumi. Thus he once for all silences a false rumour spread recently to keep us running behind the baloons of non-communal conspiratorial tricks.

[B-5] Dr. R. Nath also does not provide any evidence pertaining to the issue under consideration. He tells us that the structures of mosques are of various types. So, what of that?

But his reaction to the inclusion of his book in the evidence of the Masjid Committee for our purpose, is much more interesting than this. Indian Express (03 January 1991) has published the following excerpts from his lengthy article, œThe reference of my book is unclear and I do not know which of my statements has been mentioned in this context. I had gone to see the site in my personal capacity and I got an opportunity to study the mosque. I have absolutely no doubt that the mosque now stands on the site of a Hindu temple in the north-eastern corner of the Ramkot Mandir-Garhi. Originally, the river Sarayu (Ghagara) was flowing from the close vicinity of this Garhi.

[B-5] Smt. E.B. Joshi does not give any evidence at all. According to her the Faizabad Gazeteer of 1961 was published very belatedly and its writing appears to be inspired by some special motive. The opinions of earlier writers have been suppressed here. But no new research-conclusions etc. have been presented to prove the veracity of her claim of suppression. It is evident that this was done under the pressure of the then Govt.

Thus, it appears still more strange that the Babari Committee people on one hand, refer to this document, which condemns the Neyvils Gazeteer; and on the other, they refer to it in the petitions filed in the courts, wherein they have quoted from the Neyvils Gazeteer as the evidence. The decision given in the document No. E-25 very definitely makes it clear that the materials described in this Gazeteer are admissible as evidence under Part 57 of the Evidence Act.

Under these circumstances, the silence on the part of Smt. Joshi in respect of destruction of the temple is an attempt to intentionally hide a universally accepted fact of history.

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[C/D] Simultaneous jointconsideration is felt necessary in respect of C and D groups. Because they are relevant to the Revenue Records and judicial proceedings and supplementary to each other. They are evidences by themselves. Court of after court; and one author after the other have expressed a definite conclusion that a Mosque was constructed after destroying an already existing temple and they have regrets for that. A British Judge has expressed it thus : œIt is most unfortunate to have constructed a mosque on the site, which is considered as specially holy by the Hindus. Because of their pompous colonial indifference, he says, œSince it had happened 356 years ago, now it is time-barred. The British were so impartial surely that they agreed with the complaint of the Hindus that it had a concrete base too. But due to their special colonial mentality, they wanted to maintain the status-quo.

The document D-2 at least proves that this Chabutara (platform) was erected in 1857 keeping in view the riots between Hindus and Muslims on one hand and between the Hindu-Muslims and the British on the other prior to 1857. After seeing all this, it cannot be said that the claim of the Hindus on this site is a latest political gimmic to create a œHindu Vote Bank and some similar meaningless things. Hindu society has never relinquished its claim over this sacred place.

[E/F] The documents under the category E and F also does not furnish any evidence except what we all already know very well and which is the main disputed problem that œafter forcibly snatching away this place by Babar from Hindus, it was in effective governmental possession for a pretty long time.

The court orders dated 03 March 1951 given by the Civil Judge of Faizabad, related to the culmination of this structure once again into a Hindu place of worship in 1949, is particularly missing in these documents. From this, it can be surmised that our friends of Babari Committee do not wish to draw attention to this fact that the said Judge also had considered the claim of Muslims as doubtful that they had recited prayers in that structure in December 1949. On the contrary, these unargued testimonials of the local Muslims were mentioned, wherein it was said that this structure was never used since 1936 onwards. Because our intention is not to get entangled into the imbroglio of exchange of seemingly intellectual arguments of the evidences for the purpose of fighting the judicial cases. This much we have to say about judicial (court) documents.

All the legal battles pertaining to the right to property etc. arising out of the circumstances forcibly created in 1528, wherein include even the matter of effective utilisation of the structure prior to 1949 also, is totally irrelevant to that issue, whereupon the Govt. of Bharat has requested to produce the proofs and evidences; and that issue was whether the Babari Masjid was constructed on the site of a forcibly destroyed Hindu temple. This becomes further irrelevant with the more basic issue of handing over one of the lands, which have been considered as most sacred by the Hindus, back to Hindus. If any one of the holy places is forcibly converted into a mosque and it is being effectively used as a mosque; even then it would remain as a forcibly imposed symbol of desecration, sacriledge and great insult.

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Strategy of Dispute
In stark absence of any valid evidence, the BMAC was not in a position to hope for a decision of this dispute (case) in its favour. Hence the best possible next stept for it could have been only to create a show that whatever evidence we (the Hindus) have produced is factually no evidence at all and simultaneously do every thing at their disposal to prevent the decision going in favour of the Hindus. Many of our evidences have been dug out of the Govt. Archives. Attention has been drawn towards many of them through public platforms. If the BMAC had wished so, it could have challenged the credibility of those evidences. Not only this, the Babari Committee has not submitted even an iota of evidence in respect of the explanations that both the quick-believing Hindus and Muslims had accepted this concocted story intentionally spread by the Britishers without raising any doubt.

No such evidence has emerged even from the anti-temple arguments and counter-arguments presented from various intellectual forums including the press, which could either outrightly reject our case or term that evidence as unreliable. A number of anti-temple verbal canard spread through the press have been included in the documents of the Babari Committee, that make much ado about nothing, but does not present any evidence.

Efforts were also made to treat the archeological conclusions publicly pronounced by Shri. B. B. Lal and Dr. S. P. Gupta as unreliable. These efforts were not made by any well-versed Archeological experts or even by those, who have even a glimmer of archeological knowledge of the Janmabhumi; but they have been made by Prof. R. S. Sharma or the pleasure-hunting historians from the JNU, who have been co-incidentally brought up in the Marxist traditions and who are notorious for several blatant mis-statements about history.

Whereas the most competent Archeological experts and Art Historians like Deputy Superintending Archeologist of Madras Circle of A.S.I Shri. K. K. Mohammed (Indian Express dtd 15 December 1990) Indologist and Editor of Dinamani Shri. Iravatan Mahadevan (Indian Express dtd 05 December 1990 and the Author of œHistory of Mughal Architect Dr. R. Nath came out in open support of Prof. Lal and Dr. Gupta. In fact, Dr. R. Nath was cited by the Babari Committee in its support. Dr. Nath had confirmed that he had gone on that spot on his own and he got an opportunity to study the mosque. He further says, œI have absolutely no doubt that the Masjid stands on the site of a Hindu Temple in the north-east corner of Ramkot Mandir Garhi. (Indian Express dtd 02 January 1991). Not even one among those Hindu antagonists, who have dumped lot of lectures down our throats about the preference of Science over the Myth, in spite of our irrefutable scientific evidences. But they have not segregated themselves from the anti-temple Myth.

All the anti-temple arguments and counter-arguments are nothing but a strategy adopted to divert the attention from the main issue. In stead of furnishing any appropriate evidence, the dispute-loving Babari Committee is raising the ever-new, ever-fresh bogies for creating further confusion. As a result of all this, we were forced to deal with the stuffless statements of partial and unworthy people while writing this reply, which any really wise men would not have paid any attention to. For example, take the case of an anti-Hindu politician like Ramaswami Naicker himself. What did he know about the issue of Ayodhya? Even then his one-sided and generalised opinion was submitted as evidence and we were forced to reply to it. Believe us, we were undoubtedly alert on this occasion to fully devote our time, intellect and energy to scan and scrutinise the evidences of all types that are considered as important by our opponents. But it is always not possible to repudiate all their false claims through the news papers, the builders of public opinion. And because of this, an illusion was created through such false claims published in the new papers, that the anti-temple pre-conception is based on some base of strong evidence only.

A strong example of these diversionary tactics in the bundle of documents submitted by the Babari Committee is that they could float a minimum of seven different propositions regarding Shriram Janmabhumi :

01. He was never born at all.

02. He was born at some other place.

03. He was born at a distance of few dozen yards in the north where now stands the Sita Rasoi (Sitas Kitchen).

04. He was born in a village called Dhudam in Punjab.

05. He was born in Afghanistan.

06. He was born on the banks of Sarayu in Nepal and

07. He was born in Benaras.

That way even the Babari Commitee people themselves do not believe six of these. But they hope that we should disprove all the seven.

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Our Demand
Not a single idolater has remained in the Arabstan that demands the return of their Kaba. Islam has destroyed them completely. Thereafter Islam began its work by smashing their places of worship and destroyed several other cultures. Thus the Manikiyanns and Nestorians of ancient Iran and Central Asia as also the Buddhists also are not there now, who could present their claims for their places of worship and Viharas (and the very few Zorastrians i.e. Pharsi are remaining now, they are so exploited and so less in numbers that they are too affraid to raise their voice.)

Though we too are not unaffected, but we are living despite all these atrocities on us and we are demanding that the most reverential places of worship for us be returned to us. It is our demand that the Muslims in Bharat concede to the legitimate right of the Hindus over the three temples viz. Kashi Vishwanath at Varanasi, Shrikrishna Janmabhumi at Mathura and Shriram Janmabhumi in Ayodhya.

We are not demanding the return of all those thousands of places of worship, which have been destroyed and forcibly converted into mosques. Let the local Muslims doubtlessly continue to use them. Our only demand is for the return of these three holiest places. Because, they are our most ancient sacred places of worship. We would prefer to receive them from Muslims through an administrative order. This is a superb opportunity for the Muslim community to voluntarily recompensate for the enormous massacres, exploitations, atrocities, abductions, enslavements, destruction of the temples and conversions of the non-Muslim communities on the strength of sword by their earlier generations in Bharat as also outside.

During last two years several nations and communities have preferred to formally accept their past mistakes. Japanese have publicly begged pardon of the progeny of Korea for the exploitation of their ancestors; the Soviet Russia for starting the Korean war; the Dutch Reformed Church of South Africa for extending ideological support to the Aparthied; the Soviet leaders for slaughtering the Polish Army Officers in Catin by their Russian predecessors. In other words, they have publicly begged forgiveness from the people or their scions for the mistakes or excesses committed against them. They even went to the extent of revising the text on the Catin Memorial and arranged a joint function in the presence of Polish President at that place. New paths could be paved by unequivocally accepting the past mistakes.

Hence the time is very propitious now and we wish that the Muslim community in Bharavarsh should voluntarily rise up to the occasion for finding a amicable solution of this issue. Two Masjids and a non-mosque would be an insignificant price for an immeasurable cordiality that would generate through this gesture of goodwill. By doing this, the Muslims would win the confidence of Hindu society. They would be assured that Muslims have broken the chain of unholy acts on the part of their ancestors once for all.

It is our firm belief that reforms could be brought in the religions / communities and human societies also. When the Christians had come to Bharat, they had broken the idols of our Gods and Goddesses and they were indulging in conversion activities also. But now they are not doing like this. Hence we are assured that the religions could be reformed through the process of humanisation. We do not wish to keep the relation of the persent Muslim community with the crimes commited by some of their ancestors. We firmly believe that if the concerned parties so wish, then the past could be forgotten. It is our expectation that the Muslim community would come forward for displaying such a goodwill that it would alter the regrettable pages of the history for good.

We shall conclude this solicitation for exhibiting cordility and a sense of honesty towards the history by quoting an example from the documents presented by the Babari Masjid Committee only. This document is the The vasiyatnama [will] given by Babar to his son Humayun. This is a beautiful secular work. But unfortunately it has been proved as fabricated. There is nothing dramatic in it. The veracity of the various slogans of communalism and secularism are also suspect today.

Even then, since our friends in Babari Committee consider the Vasiyatnama as a genuine and authoritative statement, hence we appeal to them that they also act upon it, especially on that part where it is said that œ there live people of various religions in Hindustan. You do not allow your mind to get affected by religious prejudices and give justice by being impartial and duly respecting the religious sentiments and religious customs. Especially do not kill the cows. Because, this is the only way to win the hearts of the people of Hindustan. ….You should never destroy the religious places of worship of any community.œ [œThe Crescent in India by S. R. Sharma, Pp272].

Hence, we appeal to All India Babari Masjid Action Committee, all the Muslims in Bharat and in fact, all the well-meaning people to fulfill the last will of Babar. We also call upon them that the co-operate in imposing a universal than on cow-slaughter and respect the holy religious places of Hindus, especially Kashi Vishwanath,Shrikrishna Janmabhumi and Shriram Janmabhumi.

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[10] Shriram Charan Paduka Pujan
Shriram-Janaki Rath Yatra, Tala Kholo Andolan, Opposition to short and long marches, Shriram Shila Pujan, Karsewa etc. are various dimensions of Shriram Janmbhumi Mukti Andolan. Shriram Charan Paduka Pujan programme is a link of the same chain. As Bandhu Bharat was carrying on the administration by taking orders from Shriram Charan Paduka after their worship, similarly a dream of bringing Ram-Rajya in the country by worshiping these Padukas. The Paduka Pujan programmes were performed not only in all the cities, but also in almost all the villages in the country. Our workers could reach even those villages, where they could not go on earlier occasions. the Padukas moved in thousands and thousands of villages and they were worshipped. The enthusiasism shown by the people for Paduka Pujan was appreciable. Because, the public considered it to be its own programme. One more chapter was added in the concerns of the Govt. on account of the success of the Paduka Pujan programmes. It was but natural. Bucause, whenever any organisation became strong or its programme become more successful and popular than expected, the power that be necessarily becomes worried, may that power be of the godly king Indra himself, or any other. The significance of Paduka worshippers was greater than that of the Ramshila worshippers. Because, all were well-versed with the importance of Shriram. But very few were knowing the importance of the Padukas. Bandhu Bharat had renounced the power for Paduka Pujan. It is only by renunciatoin that an individual or the society could achieve something in life. In the words of Pujya Jagadguru Shankaracharya Swami Vasudevanand, these Padukas were like fire. Their worshippers could achieve good health and also digestiveing fire in the stomach. But those who opposed them, the Padukas burnt them to ashes like the fire.

Worship of Charan Paduka has been going on as a very important Pujan since times immemorial in this country. Bandhu Bharat had earned respect and honour in the society at that time, Because of Charan Paduka Pujan only. He is still respected in our society for that even today. The reception accorded to this programme was very heartening. This was slightly different from the Shila Pujan programme. Shila Pujan had linked the people with the Shriram Janmabhumi Mukti Andolan and Paduka Pujan consolidated the awakening among the public further. It was expected that about three lakh Karsewaks would be enrolled; but actually their number increased to ten lakhs. This has been the greatest achievement of this programme. The programme began by worshipping Padukas on 26 September 1992 in Nandigram, where Bandhu Bharat had worshipped Shriram Paduka then. The country-wide programme of Paduka Pujan was performed from 06 October 1992 to Vijaya Dashami.

The programmes of Paduka Pujan were performed all over the country in a most attractive, beautiful and effective manner. But the programmes in Bihar and Jharkhand need a special mention. Shriram Charan Paduka Pujan was taken to common masses through district-wise smaller carts. This led to a very wide spread public awakening in these provinces. In all millions of people from 20,000 villages took pledge to construct Shriram Janmabhumi Mandir at Ayodhya. During the Bihar tour of Shri. Ashok Singhal, 15 massive public meetings were organised. His inspiring speeches awakened unprecedented enthusiasm among the people in the state.

(11) Lanka-Kand in Sundar-Kand of Ayodhya : 1992
A grand temple was already constructed on the Janmasthal of Lord Shriram in the hoary past i.e. during the period of Kush Maharaj. Thereafter there came about modifications in its design, size and shapes, but the temple remained constant all along. Babar got a mosque constructed by destroying the existing temple on Shriram Janmabhumi in 1528. Prior to 06 December 1992….

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What was there in Ayodhya?
Prior to the collapse of the structure, the ritualistic Pujan, Archan and Kiran of Shriram Lalla was going on regularly in the morning and evening for over past 43 years. That way, lakhs of devotees were coming for the Darshan-Pujan-Archan of Shriram Lalla every year. But on the day of his manifestation i.e. 23-24 December devotees from the farthest cities and towns of the country used to come specially for offering their obeisance to Lord Shriram, who was the embodiment of Dharma.

Unrebuttable literary, revenue and archeological evidences of a temple on Shriram Janmabhumi were available from the beginning itself. In the course of time,some ancient edicts and idols; and certain old maps and pictures were found with the royal family of Jaipur (Rajastan) which go to prove the existence of a temple prior to collapse of the structure on that spot.

What Was Expected To Happen?
Sants had appealed through the VHP to Karsewaks from all over the country to arrive in Ayodhya for performing Karsewa on 06 December 1992 for temple re-construction. Only a symbolic Karsewa was planned as per the orders of the Supreme Court. According to the programme of the VHP, the Karsewaks had to take bath in the river Sarayu early in the morning and bring a handful of sand to Shriram Janmabhumi and thereafter they were expected to undertake cleaning the Chabutaras (raised platforms) erected through Karsewa begun from 26 July 1992.

But What Happened?
Shriram Mandir was the symbol of dormant self-respect of Hindus during the days of slavery. The Karsewaks were invited in huge numbers from all parts of the country for performing the Karsewa in Ayodhya in the context of efforts being incessantly made for the re-construction of temple in a bid to re-establish the faith, self-identity and confidence of Hindus. Certain over enthusiastic Karsewaks converted this symbolic Karsewa into actual Karsewa. On that day in Ayodhya ………

¨ A virtual flood of Karsewaks literally lakhs and lakhs in number went on coming from all the sides in Ayodhya town with the handful of sand from the banks of the Sarayu river while shouting the slogan of œJai Shriram as per the scheduled programme.

¨ At about 10.15 p.m. the preparations began for the Devata Archana for the temple re-construction soon after the arrival of Jagadguru Ramanujacharya Swami Vasudevacharya, Vitragi Swami Vamdev, Mahant Paramhans Ramchandradas, Mahant Avaidyanath, and important Hindu lead- ers like Shri. Seshadri, Shri. Sudarshan, Shri. Ashok Singhal etc.

¨ On the other side,a batch of Karsewaks was turning adamant to hoist saffron flags atop the domes, as was done previously during the regime of Mulayam Singh. The uniformed volunteers had made a human-chain for the security of the structure from all sides. Swami Dharmadas Pahalwan and other Sants got busy in preventing the Karsewaks from entering the sanctum of the Mandir; but all went in vain. Could any human efforts ever stop the surging tides of an ocean?

¨ Just a little earlier to the scheduled Muhurat of Karsewa at 12.05 p.m., one Karsewak climbed up the dome at the risk of his life and shouted the slogan, œJai Shriram. Then what? A long queue ensued of those desirous of climbing the domes. They had no value either for their bodies or for their lives. They were seeing only the dome like archer Arjun looked only at the birds eye.

¨ Many Karsewaks began the Karsewa on the domes picking up the bamboos, wooden pillars, iron pipes, iron angles and bars fixed for the barbed compound.

¨ The structure went on getting damaged slowly — first the doors, then the walls and later on the first dome on the right was reduced to dust at 12.35 hrs.

¨ Tumultuous slogans of œJai Shriram rent the sky, soon after the fall of the first dome. Conch shells began to reverberate the atmosphere; Jhanjh, Majiras etc. beaten and the Turahiyans blown. In the mean-while, the plaque fixed with the carving of the Babars firman to the Mir Banki thereon was rooted out from the walls.

¨ At about 2.00 p.m., the huge door was broken. The second dome collapsed and in the same order the third and final dome also floored to dust. With this, the uproarious slogans of œJai Shriram, œJai Shriram began to pierce the whole surrounding.

¨ The whole township was drowned in the great hullabaloo; no one was in a mood to listen any body else. The condition of œbeating ones own drum and singing ones own tunes prevailed all over. Some one was excitedly shouting the slogans, whilesome one else was clapping violently. Some people began to carry with them the pieces of broken bricks, stones and debris to their houses as the Prasad of Shriram on their shoulders and heads. While some others got engaged in realising their dream of re-constructing the temple by clearing all the debris heaped on the spot.

¨ Not that, only men were engaged in the Karsewa,women also were not lagging behind in this cause of Shriram. Women of every age group, every class, and every level, literate and illerate alike were sharing the Karsewa in their own style. The valiant Durgas of Durga Vahini were on the job whole-heartedly. Some were encouraging the Karsewaks with their enthusiastic slogan shout- ing, while many others were engaged in the work of clearing the debris. All were utterly aghast and taken aback by seeing the wonderful feats by the Karsewikas from Maharastra and southern Bharat.

¨ Fortunate are those, who had an experince of fulfillment and success of their life by taking part in the Karsewa, who had seen this sight with their own eyes and who broadcast this news of wipping out the main symbol of cultural slavery of Bharat throughout the country.

Why it happened?
Hindus were always being supressed ever since the destruction of Shriram Mandir in 1528. No one listened even to his just and legitimate demands. Hindus have been insulted all along during all the regimes, may it be of Muslims, or of British or even of our own independent Hindustan. Every one was concerned and worried only about the Muslim sentiments. They were not even aware that the Hindus also could have some sentiments. Hindu tolerance was always considered as his weakness. The feelings of antagonism that was supressed in the Hindu heart for years of alround insults, atrocities and deprivation got exploded like a sheating volcano on 06 December 1992 and the task that couldt have been achieved in years, was accomplished in just a few hours.

¢ The political parties and the politicians wearing the garb of pseudo-secularism went on suppress ing the Hindus through all posible and impossible efforts, BUT WHY ?

¢ Irrefutable proofs were submitted one after the other, but they were not accepted, WHY ? Of the literary and archeological evidences in respect of the existence of a temple on this spot, the quo- tations of ancient religious scriptures were not accepted since they belongs to Hindus; the quota- tions from the books written by the British were not accepted because they were reportedly writing and saying like this only with a view to keep Hindus and Muslims fighting with each other always; the quotation taken from the books written by the Muslim authors were not accepted since the Muslim authors of those times had excessively exaggerated the matters only with a view to incre- ase the Islamic grandeur. So for as archeological evedences were concerned, they were rejected not by the arguments of the historians or archeologists like S/Shri R.S.Sharma, D.N. Jha, Suraj Dhan etc. But by the hair splitting arguments of the advocates of the courts. Hindus went on giving logical arguments and the Babary Committee people went on indelging in illogocal and irrational arguments in the meetings and the Govt side became the mute spectator.

¢ The leaders like S/Shri V. P. Singh, Mulayam Singh, Ram Vilas Paswan, Indrajit Gupta, Somnath Chatterjee etc. kept on provoking the Hindus by issuing anti-Shriram Mandir statements, while Muslim leaders like Shahabuddin, Banatwala, Ovaisi etc.went on adding to this provocation by theirown irrelevant statements. The Prime Minister Shri. Narasimha Rao was pouring petrol into the fire by repeatedly calling the structure as Masjid, where the worship of Shriram Lalla was going on forover last four decades. The Hindu heart was torching, flaming and burning within itself by listening to all these vituperations all along.

¢ After the failure of all the talks with the Muslim leaders at the intervention of the Central Govt; after repeated rejection of our appeal to the Muslim leadership for their co-operation in the construction of Shriram Mandir; after government refused to listen the demand for handing over Shriram Janma- bhumi to Shriram Janmabhumi Nyas; after the failure of getting justice from the court in time and after getting roundly disappointed from all theconcerned people, the anger, dejection and imposed helplessness that were sheathing in the Hindu Society — all these assumed the form of a ferrocious, boiling volcano, which exploded on 06 December 1992. Sundar Kand of Ayodhya turned into a Lanka Kand.This day would be written in the annals of the country in golden letters.

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Could it have been averted?
Not once, but a number of opportunities did come, when the solution could have been found by seriously thinking, keeping the vote-politics away–

The Govt. did not attempt to convince the Muslims that they give up their claim over the site that is so reverential for the Hindus. On the contrary, they went on pushing the Hindu youth force in the antagonistic direction by perpetually opposing the re-construction of temple on the spot.

˜¼ WHY did they insist for Section 143 instead of Section 138(2) while entrusting the matter to the Supreme Court? WHY?

˜¼ WHY these efforts for Mandir-Masjid side by side?

˜¼ WHY was this disagreement for the Karsewa undertaken for re-construction of a temple on the acquired land?

˜¼ WHY was this hesitation in directing the Lucknow bench of Allahabad High Court to declare its decision early?

˜¼ WHY these perpetual attempts for entangling the issue in the labyrinth of legal intricacies?

Whereas the issue was simple and fully clear that whenever the Rambhaktas were not provoked, the structure remained secure. Shilannyas on 9-10 November 1989, Karsewa that went on from 09 to 26 July 1992 bear testimony to this. And whenever the Rambhaktas were incited, provoked or challenged; the structure received damages. They performed Karsewa in the sanctum, when Mulayam Sing addressed 48 anti-Hindu rallies in 49 days throughout the Uttar Pradesh during October-November 1990 and publicly provoked the Hindus by boasting that not even a tiny bird could stretch its wings in Ayodhya and converted entire state into a virtual prison, so that not a single Karsewak could reach Ayodhya for Karsewa. Similarly, the Prime Minister Shri. Narasimha Rao incited the Karsewaks with his verbal acrobatics; and the outcome of this provocation is there before all to see.

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Shriram Janmabhumi Andolan

Important Events after 1994

Shriram Janmabhumi Andolan has reached its acme by 1992. As a result, the Babari structure collapsed completely in 1992. The devotees got the facility of Darshan of Shriram Lalla together with regular Pujan in the make-shift Mandir erected by the Karsewaks. Some of important events that took place after 1992 are give below together with their dates :

11-May 1998

Convener of Babari Masjid Co-ordination Committee Sayyad Shahabuddin said that there is no objection for the construction of Mandir near the disputed site.
21 May 1998

The Lucknow Bench of the High Court issued directives to the Special Justice of Central Bureau of Investigation Shri. J. P. Shrivastava that charges should be decided against the accused in the month of August.
25 May 1998

The Special Court fixed the date as 10 August and charges were filed against 49 accused including Lal Krishna Advani, Murali Manohar Joshi and Uma Bharati.
7 June 1998

Prime Minister Atal Bihari Vajpayee wrote a letter to Sonia Gandhi stating that the Govt. would not allow to transgress the sanctity of the place of worship, since the matter is sub- judis.
10 June 1998

The RSS Chief Prof. Rajendra Singh clearly told that the Sangh does not want any confrontation with the Govt. on the issue of Ayodhya. But, Yes! the Mandir must at any cost be constructed on the very site.
6 July 1998

The Kendriya Margadarshak Mandal insisted the Central Govt. that the site be handed over to Shriram Janmabhumi Nyas, so that Mandir could be Constructed there.
3 December 1998

Uttar Pradesh Govt. banned all the programmes other than regular Pujan and Archan at the disputed site. 15 December 1998.The Special Court fixed the date as 20 January 1999 to finalise the charges against 49 persons said to be involved in the demolition of the structure
1 February 1999

The Sant Sammelan held at Digambar Akhada of Ayodhya passed three resolutions reiterating its commitment to the construction of a grand temple at Shriram Janmabhumi.
4 June 1999

The Judge of Special Court at Lucknow directed Shri. Lal Krishna Advani, M. M. Joshi, Uma Bharati and Bal Thakre to personally attend the court. The Court had summoned in all 48 persons.
7 December 1999

Prime Minister Vajpayee rejected the demand for resignation of three Cen- tral Ministers in Lok Sabha. All the three Ministers viz. Advani, Joshi and Uma Bharati had ten- dered their resignations to the Prime Minister.
21 June 2000

The Liberhan Commission held former Uttar Pradesh Chief Minister Kalyan Singh responsible for the demolition of the structure and directed him to attend the court on 20 July.
17 July 2000

The Special Judge of the Ayodhya issue Shri. S. K. Shukla issued orders to all the accused including Lal Krishna Advani, Bal Thakre, Kalyan Singh to attend the court on 15 September 2000 for fixing charges, after rejecting the applications of 47 accused to condone the attendance in the criminal offence of demolition of the Babari structure.
27 July 2000

A bailable warrant was issued to the then Chief Minister of Uttar Pradesh Kalyan Singh to attend before the Commission.
16 September 2000

The Special Sessions Judge Shri. S. K. Shukla fixed the date of next hearing as 15 November 2000.
3 October 2000

Former Chief Minister of Uttar Pradesh Shri. Kalyan Singh filed an appeal in the Supreme Court on for transfer of all pending matters.
31 October 2000

BJP said that construction of Shriram Mandir is not on the Agenda of the party. Hence the question of co-operating in the matter does not arise at all.
9 November 2000

Babari Masjid Action Committee appealed to the Govt. to re-construct the Masjid. They also demanded a ban on the statements being issued by the Sangh Pariwar.
3 December 2000

The Chief Minister of Uttar Pradesh told that the State Govt can not do any thing in respect of the disputed structure.
6 December 2000

Prime Minister Vajpayee told on 6 December 2000 that the Mandir in Ayodhya is the manifestation of national sentiments. The BJP President Bangaru Laxman said that his party would not beg pardon of any community for the demolition Babari Masjid as it has not committed any mistake.
12 December 2000

Central Govt. gave its consent for holding discussions in Loksabha on the Ayodhya issue under Rule 184, since a stalemate prevailed in the Loksabha for past seven days. 19-21 January 2001.The Sants and Dharmacharyas assembled in the Ninth Dharma Sansad at Prayag on the occa sion of Maha-Kumbh on appealed the Central Govt. to clear all the obsta- cles in the way of construction of Mandir on Shriram Janmabhumi by 12 March 2002. It also told that the work of construction of the temple would commence on any day thereafter and a Sant Chetawani Yatra would be taken out from Ayodhya to Delhi.
20-21 June 2001

Shriram Janmabhumi Mandir Nirman Samiti took a decision in its meeting held at Delhi to meet all the peoples representatives to convince them about all the facts regarding Shriram Janmabhumi.Prime Minister informed the journalists in Lucknow that some solution of Shriram Janmabhumi could be found out by 12 March. Similar sentences were uttered by the Prime Minister during his meeting with Pujya Mahant Paramahans Ramchandra Das in Delhi on 10 October. 17 October 2001.In spite of clear orders of the Lucknow Bench the High Court to arrange mean- ingful Darshan of Shriram Lalla, it was not allowed to happen. A slight entry of few feets inside after crossing the iron barricate by Shri. Ashok Singhal and Shri. Shrishchandra Dikshit to have a clear Darshan from outside the sanctum was considered as an offence.
21 January 2002

The Sant Yatra set out from Ayodhya; went via Lucknow, Kanpur, Etawah and reached Delhi by night of 26 January 2002. Programmes of receptions to and Pravachans by the Sants took place at various places all along the route. In all 6,500 Sants participated in the Yatra.
27 January 2002

A massive Dharma Sabha was arranged on Ramlila Maidan in Delhi. This Dharma Sabha also was historic one like the Mega-Rally held on the Boat Club Delhi on 4 April 1991.
27 January 2002

A delegation of Sants called on the Prime Minister in the after noon. The Prime Minister told the Sants that he has not made any promise to find out a solution of Shriram Janma- bhumi by 12 March.
10 February 2002

Pujya Mahant Paramahans Ramchandradas declared that he would carry the carved stones for the construction of Shriram Mandir at Ayodhya by crane.
15 February 2002

The Paramahans wrote a letter to the Prime Minister to hand back the site to the Nyas.
17 February 2002

Shriram Maha-Yajna began at the workshop at Ramghat in Ayodhya on the Basant Panchami Day after worshipping the carved stones. It went on till 24 February 2002.
24 February 2002

8,000 Ram-Sewaks offerred Purnahuti in the Yajna in the morning.
25 February 2002

6,000 Ram-Sewaks arrived.
26 February 2002

Administration started blocking the roads to Ayodhya to prevent Ram-Sewaks from reaching Ayodhya. All the borders of Ayodhya were sealed and vehicles stopped.
27 February 2002

More than 57 Ram-Sewaks were barbarically burnt in a railway bogey at Godhra in Gujarat.
27 February 2002

The Alliance Govt. declared its intention to crush Shriram Janmabhumi Andolan with all its might. 20,000 Para-Military Forces were posted in Ayodhya.
3 March 2002

The intimation of atrocities being perpetrated in Ayodhya was sent to the Central Minister of Home Affairs through a written letter. But the spate of suppression went on mounting.
3 March 2002

Shri. Ashok Singhal appealed to the people to maintain peace in the country and be alert towards the challenges thrown for the internal and external security of the country.
4 March 2002

Pujya Jagadguru Shankaracharya of Kanchi Kamkoti Peeth Swami Jayendra Saraswati began his efforts for a solution of Shriram Janmabhumi issue.
4 March 2002

A number of Pujya Sants like Paramahans, Swami Prakashanand (Boston), Avaidyanath, Nrityagopal Das, Satyamitranand, Yug-Purush Paramanand, Swami Chinmayanand, Ramvilas Vedanti, Santoshi Mata etc. came together at Delhi. The Central Govt. was told to re- move all the obstacles created in Ayodhya and all the prohibitory orders imposed on the people of Ayodhya be withdrawn immediately. Permission may be granted for carrying the construction mate- rials to undisputed site on 15 March. Undisputed lands be transferred to Shriram Janmabhumi Nyas prior to 2 June 2002 and the Court decision be declared based on the documentary eviden- ces immediately.
7 March 2002

14 Parliamentarians of Uttar Pradesh assembled at Delhi. Swami Chinmayanand wrote a letter on his letter-pad to the Prime Minister listing out their worries and concerns about Ayodhya. 7 March 2002.A person called Aslam Bhure filed an appeal in the Supreme Court demanding that no Shiladan should take place in Ayodhya on 15 March.
8 March 2002

Oral assurance was given on behalf of the Prime minister to Pujya Jagadguru Shanakaracharya Swami Jayendra Saraswati during night dinner that all the obstacles in Ayodhya shall be removed. Programme would be allowed to take place on 15 March 2002 and the undis- puted lands handed over to the Nyas by 2 June. All remained assured by these assurances by the Prime Minister.
8 March 2002

Minister of State for Home Affairs I. D. Swami reached Ayodhya. He went round and met many people there. By his demeanour, it was hoped that some relief would come forth. But the repression went on getting more strident.
11 March 2002

Pujya Mahant Ramchandradas Paramhans left his Akhada towards the workshop and declared that he would stay there only till 15 March; since he has a hunch that he would put in house arrest in the Akhada.
12 March 2002

The workshop was locked during the day. Para-Military forces were posted around it. Paramhans proclaimed that he would take poison and end his life, if he is not permitted to come out it. His contention was that he has been cheated by his own men. He is not able fight now at his age of 92 years.
12 March 2002

It was a Shiwaratri. No body in Ayodhya could come to the Mandir for Puja. The Shivas Barat was taken out during night at the initiative of Inspector General of Police Sardar Harbhajan Singh. No disturbance anywhere.
13 March 2002

The Supreme Court stayed the Shiladan on 15 March. But the written orders was telling something else.
14 March 2002

The Supereme Court re-wrote its decision without anybody requesting for it. This must have been an unprecendent instance in the judicial history.In spite of creating an atmosphere of terror about Ayodhya throught the country issue through the news papers, Ram-Sewaks were coming to Ayodhya and returning to the homes. One mother from Pune had come to Ayodhya on foot a distance of 130 Kms on 14 March. The rural folks gave full co-operation during the period in this work.
14 March 2002

Sants were invited to come to Ayodhya. But they could not reach for want of conveyance. Some reached Lucknow. But they were prevented on the borders of Ayodhya only. Whole of Ayodhya was converted into a virtual jail. The Govt. shook a little by the proclamation of Paramhans Maharaj.
14 March 2002

One Officer came to Lucknow and met Mahantji several times. By night it became clear that Govt. would accept the Shiladan, which would take place as per the wishes of the Mahant.
15 March 2002

It was decided that the first batch of the Shiladan would comprise of 25 persons including Pujya Paramhans and Ashokji. After the Shiladan, people would be permitted to go for Darshan in the batches of 25 persons eac even untill late mid-night.
15 March 2000

Paramhansji performed Pujan of the Shilas in the workshop. As the Shilas ad vanced, crowds began gathering around. The police had to use force to control the unruly mob.
15 March 2000

A statement was printed in the News purported to have been issued by the Commissioner of Faizabad that he would accept the Shilas not in the capacity of a Receiver but as the Commissioner. It was a most objectionable development. It was therefore decided to hand over the Shilas to the Chief of Ayodhya Cell of the Central Govt. Since his arrival got delayed, the public became restive. A doubt began lurking, lest there would be repetition of 2 november 1990. The Commissioner of Faizabad flatly refused permission to allow people to go for Darshan. The Govt. has played a fraud with the people.
15 March 2002

Ultimately the Chief of Ayodhya Cell of the Central Govt. Shri. Shatrughna Sinha accepted the Shiladan.
16 March 2002

People came for the Darshan, but they were prevented. The Legislator of Ayodhya sat on hunger strike against the preventive measures. In the meanwhile Shri. Ashok Singhal also phoned up the Central Home Minister and informed him that he too would join the hunger strike if the railways and buses are not started within next 24 hours.
17 March 2002

Shri. Rajnath Singh came to see Shri. Ashokji. The Govt. came under pressure and status quo ante was restored in respect of public transport. Slowly the Para-Military forces too were withdrawn.
25 April 2002

Jagadguru Shankaracharya Swami Jayendra Saraswati came to Ayodhya and held talks with the Muslim leaders.
26 April 2002

A press conference was held. Thereafter he met the Sants. The Sants were firm on their earlier stand. Talks ended. Shankaracharya went back.
31 May 2002

Prior to the Purnahuti, 58 Magistrate were called for security purposes. The admini- stration once again spread an atmosphere of terror through the print media.
1 June 2002

About 1,000 Sants and over 4,000 Ram-Sewaks were present in the public meet- ing arranged in Ayodhya.
2 June 2002

Avabhruth (purificatory) Snan was taken in the river Sarayu. The 100-day Yajna was concluded on this day only.

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Role of the Courts:

Shriram Janmabhumi Andolan has been going on since the day when the Mosque was constructed after demolishing the Mandir. Earlier, it was bloody; but as the time passed, it has become judicial. At present, two types of cases are going in the Court in respect of Shriram Janmabhumi, such as the civil i.e. pertaining to the dispute of property and Criminal i.e. dispute pertaining to crime.

Five cases are pending before the court pertaining to the civil matters of Shriram Janmabhumi.In the first case, which was filed by Shri. Gopal Singh Visharad in 1950 (Civil case No. 2/1950) in the Court of Civil Judge, Faizabad. It was requested therein that the right of the plaintiff to have the Darshan and Pujan of the Lord from a close vicinity be kept secure, without any let or hindrance by the defendants; and such an injunction be passed that the defendants should never be able to remove the Lord from his present location.

In the second case (No. 25/1950), which was filed by Paramhans Ramchandra Maharaj, a similar request as above has been made.
In the third case (No. 25/1959) filed by Nirmohi Akhada in 1959, it is requested that the task of arranging Puja etc. of Shriram Janmabhumi be entrusted to the Nirmohi Akhada and the receiver be removed.

In the fourth case (No. 12/161) filed by the Uttar Pradesh Sunni Central Waqf Board on 18 December 1961 (i.e. after 11 years 11 months and 26 days of the manifestation of Lord Shriram Lalla), a demand was made to declare the disputed structure as a Masjid by removing all the Puja materials and the adjacent lands as the Kabrastan.

In the 5th and final case filed in July 1989 on behalf of Lord Shriram Lalla Virajman (ensconced) by Shri. Devakinandan Agrawal (former Judge of Allahabad High Court), the court was requested that the entire premises of Shriram Janmabhumi Ayodhya belonged to the Plaintiff (i.e. idol of the divine); hence apermanent injunction be issued against all the defendants opposing the construction of a new Mandir on Shriram Janmabhumi or creating any type of objections or hindrances in its way. (According to Hindu convictions and belief, the Pran Pratishthit [enlivened] idol is a living entity, which could fight its case. But the Pran Pratishthit idol is considered as a non-adult and hence some individual could be made as its representative. The Court therefore authorised Shri. Devakinandan Agrawal as the next friend for fighting the case of Shriram Lalla in the court.)

In the first case of Shri. Visharad, the lower (trial) Court issued an interim order of keeping the idols of Shriram Lalla at their existing place and the right of the Hindus intact to worship, Arati and Bhog without any let or hindrance. It also appointed a receiver. The Allahabad High Court had confirmed this interim order in April 1955.
The second case has been withdrawn by Shri. Ramchandradas Paramhanse in 1990 and there is no decision as yet in the third case.

It is worth mentioning in respect of the fourth case here that the Sunni Waqf Board withdrew its request to declare the surrounding area as Kabrastan in 1996. The issue therefore remained confined to the three-domed structure only. This tiny site itself is under the consideration of the court.
In respect of fifth case, no decision has come as yet. In other words, there are only four (first, third, fourth and fifth) cases under consideration of the Court at present.
Acquisition by Govt. of Bharat

After the structure was floored, the Govt. of Bharat acquired the disputed premises and also 67 acres of plot of lands surrounding it on 7 January 1993. The Central Reserved Police has been entrusted with the task of security of the entire premises. Many people have challenged the acquisition in the Supreme Court. While using the powers conferred under the Article 143-A of the Constitution, Article 143.

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Power of President to consul t Supreme Court ”

(1) If at any time it appears to the President that a quest ion of law or fact has arisen, or is likely to ar i se, which is of such a nature and of such public importance that it is expedient to obtain the opinion of the Supreme Court upon it , he may refer the quest ion to that Court for cons iderat ion and the Courtt may, after such hearing as it thinks fit , report t to the Pres ident its opinion
thereon.
(2) The Pres ident may, notwithstanding anything in the provi so to article 131, refer a di spute of the kind ment ioned in the said provi so to the Supreme Court for opinion and the Supreme Court shall , after such hearing as it thinks fit , report to the President its opinion thereon.
H. E. President has asked a query to the Supreme Court, œIf was there any Hindu temple on the disputed site prior to 1528 a.d.? and called for its reply. Joint hearing was held on all the appeals against the acquisition together with the question raised by H. E. President. The 5-Judge Constitution Bench of the Supreme Court heard the arguments and counter-arguments of all the parties for about 20 months and gave a majority decision on 24 October 1994 as follows :

1. We are respectfully returning the query of H. E. President unreplied.
2. Acquisition done by the Govt. of Bharat is valid in the law.
3. All cases pertaining to the lands of Shriram Janmabhumi / Babari Masjid shall duly be disposed of by a bench comprising of 3-Judges of Allahabad High Court.
After the above decision by the Supreme Court, all the cases came before the Lucknow bench of the Allahabad High Court for final disposal.

Oral depositions started by the witnesses on behalf of the Plaintiff Sunni Waqf Board in the Lucknow Bench of High Court in June 1996. The plaintiff declared his presentation as finished in May 2002 after getting the depositions of a total of about 28 witnesses on its behalf recorded for about six years. Thereafter depositions by the witnesses of case No. 5 Shriram Lalla Virajman began. The arguments were declared as finished by the Plaintiff after recording its 16 witnesses upto July 2003. Three witnesses also got their depositions recorded in the case No. 1 filed by Shri. Gopal Singh Visharad. The hearing began in the case No. 3 by Nirmohi Akhada and 3 witnesses gave their depositions and was finished also by August 2003. Thus the recording of oral depositions by the witnesses is over.
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Survey and Excavation through RADAR Waves:

The Supreme Court sui-motu ordered a Photo Survey through the RADAR Waves of the premises of Shriram Janmabhumi to find an answer to the gut issue of the dispute : œWhether any Hindu shrine was standing on the disputed site prior to 1528 a.d.? Survey Report was submitted to the Court in February 2003.

The expert, who happens to be a Canadian citizen, has written in his conclusion of his Survey Report that :
“In conclusion, the GPR survey reflects in general a variety of anomalies ranging from 0.5 to 5.5 meters 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 archeological trenching.

On the basis of this Report, the Supreme Court directed the Archaeological Dept. on 5 March 2003 to scan the truth of concerned points in the Survey Report of the RADAR Waves by scientific excavation.After conducting excavation and inspection for a period of 5 months, the Archaeological Department submitted its report to the Supreme Court on 22 August 2003.

The Conclusion of the Excavation is :

œThe Honble 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, as stated on Page 1 and further on P.5 of their order dated 5 March 2003, had given directions to the Archaeological Survey of India to excavate 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 disputed structure and evidence of continuity in structural phases from the tenth century onwards upto 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, kapotapali doorjamb with semi-circular pilaster, broken octagonal shaft of black schist pillar, lotus motif, circular shrine having pranala (water chute) in the north, fifty pillar based in association of the huge structure, are indicative of remains which are distinctive features found associated with the temples of north India.

The Excavation Report has created a sensation among the Muslims, some historians and archaeologists apart from, of course, certain politicians and political parties. The entire country is well acquainted with it. The Muslims demanded scrapping of the Report in the court. Arguments were presented on behalf of both the parties. Ultimately orders were issued to take the Report on the Records of the Court; but it was also ordered that the Excavation Report would be reviewed through the oral depositions by the experts — archaeologists of both the parties in the court.

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Present Status of the Court

Recording of the depositions of the Archaeologists on the Excavation Report is coming to a close in the court. Thereafter arguments and counter-arguments by the advocates of both sides would begin. The decision would be written only after these arguments. After the decision by the High Court, some body would certainly go in appeal to the Supreme Court. No one could predict as to when and what decision the Supreme Court may give in future.

It is very difficult to say whether enough moral strength is there or not in the Govts. that be to implement the decision given by the court. Orders issued by the Supreme Court delivered in the year 1983 in a 110-year long dispute between the Shia and Sunni Muslims about the Doshipuri Kabrastan (burrial ground) in Benaras could not be enforced till this date. Could any awakened and self-respecting society leave the responsibility of protecting their own Dharma and culture on the wayward mercy of Govt. only?

Remember, no dispute relating to Shriram Janmabhumi is pending before the Supreme Court at present.

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Summary of Excavation Report by Archaeological Dept.

On the basis of the indication found about certain geological imponderables
in the GPR conducted by Tojo Vikas International, the Archaeological Survey of India (ASI) has conducted the excacation in thesaid premises from 12 March 2003 to 7 August 2003 as per the directives of the Honble Lucknow High Court. Eighty-two trenches were dug on all sides of the make-shift temple of Shriram Lalla. The geological imponderables were found to be true and pillar-bases, architectural structures, floorings and remnants of other bases were secured. Some other trenches also were dug out apart from these 82 trenches, whereby their total number worked to out 90 trenches. The summary of this Report regarding the excavation activities is as follows :

œIndication was found of the inhabitation of those most ancient people, who were using the North Black Polished Earthern Wares (NBPW) in the premises of the disputed site in Ayodhya. Although no indication was found about any structural activities before the first millennia b.c., even then the remnants of the terra-cotta idols, especially those of the Goddesses, beads of terra-cottas and glass, wheels and trenches prepared for worship etc. were found. On the basis of earthern wares with brown, black and red polish, a speciality of those periods gets manifested and that is earthern rchitecture. One round coin with unclear Brahmi script of Ashokan period engraved on it, was also ound.

Scientifically this period is considered to be between 1000 years b.c. to 300 a.d. The second layer of cultural activities comes of Shung Period (Second and First Century b.c.). Matru Goddess of terra-cotta, earthern idols of humans and animals, beads, hair-pins and excavators etc. were found, which belong to this period. The remnants of earthern wares with black, brown and red polish were also found. The beginning of architectural sculpture was seen, which is quite evident from the structures of stone and burnt brick work .

After the Shung Period, there are indications of cultural supremacy of Kushan period (First and Second Centuries a.d.). Human and animal images of terra-cotta, remnants of shrines, beads, hair-pins, broken pieces of bangles, remnants of earthern wares with red polish and collyrium sticks are the specialities of this period. There is yet another speciality of this period — massive structure, which is prevalent upto twenty-two cracks. (?).
No proof of qualitative change in the architectural activities after the advent of the Gupta period (fourth to sixth century a.d.) was found, although this period is known for its classical arts. Things like specific figures of terra-cotta and one copper coin with Shri. Chandra (Gupta) and other signs thereon represent this era.

Architectural activities continued during the post-Gupta-Rajput period (seventh and tenth centuries a.d.) — especially preparation of burnt bricks has been the speciality of this period. A round altar (shrine) made up of bricks indicates the act of worship for the first time. Outwardly it is circular, but internally it is square and it has its door on the east. Although this construction is old and dilapidated, its northern wall has still a Prannali (water chute), which has been the unique speciality of the temples the Ganga-Yamuna planes.

Thereon, a massive construction was done on this site during the early medieval period (eleventh to twelfth centuries a.d.), which was 50 meters in length north-south. But it appears that this construction was short-lived. Of the 50, only four pillar-bases have been found during the excavation, the flooring of which are prepared from the brick-dust. On the remnants of the above construction, one more large structure has been built in three phases and its three floorings came before us.

The foliage and other decorative elements have been re-used, which are cut with the stencils, are found in the first construction and thus a massive structure or memorial built, wherein there were single pillared or twin-pillared cells that are quite different from the residential blocks. This construction presents the proofs of the constructions that are used for the common people. This remained there for a long period — upto the central Sultan level (twelfth to sixteenth centuries a.d.). Right above this construction, the disputed structure (so-called Babari Masjid) was constructed in the beginning of the sixteenth century. Ample proofs have been found right below the disputed structure, wherefrom it is proved that there was a huge and wider construction, which was 50 meter in length (north-south) and 30 meters in east-west. About fifty pillar-bases have beenfound in the excavation, which are made up of bricks with concrete coating and stones placed on them.

These pillar-bases in the north-south region also give the indication that there was a lengthy huge wall, which could be excavated only upto 50 meters at this time. Centre of the central cell of the disputed structure is in the centre of the old wall. This wall could not be dug out fully. Because there is the make-shift temple of Shriram Lalla thereon. This area is a 15 x 15 platform. There is a round lower place in its east, which is in hollow ditch constructed in bricks; and here some thing, perhaps lamps were offered to the adorable gods. The lamps made up of terra-cotta have been found in various trenches and they were in ample numbers in G-2 trench. From this the above fact stands confirmed.

The pieces of shining earthern wares, which remained there for a long time thereafter, and shining tiles have been found, which perhaps might have been used in the original construction. The pieces of silicon and China clay have been found in a very scant quantity. Animal bones belonging to different periods have been found at various levels. Remnants of human skeletons have also been found in the trenches in the north-south region, which belong to a very late times. These graves are in the debris of the disputed structure and suppressed under the upper deposits of the debris.

Thus, it is found that from the remnants of various constructional structures belonging from the Shung period to Gupta period, it has not become very clear as to which work were they being used for. It is worth mentionable here that no residential remnants were found at the said site that belonged only to Gupta period and further post-Mughal periods; and only debris or filling materials were found in the constructional layers, which might have been taken from the surrounding areas and used in levelling of the ground. As a result of this, earthern idols, terra-cotta and other materials belonging to most earlier period (NBPW) and Kushan period were found mixed in the recent debris. Thus it is concluded that the portion below the disputed structure was meant for the use of the common people.

This was going on from most earlier period to Mughal period without any impedance. The disputed structure (the so-called Babari Masjid) was built during Mughal period, which was in a limited area only and there was peoples inhabitation all around it — its proofs are found in the form of archaeological materials like earthern wares etc. There was a lack of residential constructions at the disputed site prior to Mughal period, such as deep wells, gutters, fire-places or ovens are totally missing. From this it is revealed that the said disputed site has not been used for residential purposes from Gupta period through to early medieval Rajput period and further upto medieval Sultan period and that it was in the use of the common people only.

The articles found in the said premises give indication of the mid-Thirteenth century b.c. (1250 + or – 130 b.c.) on the basis of Carbon-14 time determination tests; the lowest debris over the natural soil represent upto NBPW. Thus it is found that the most ancient remnants pertain to thirteenth century b.c. It has been testified according to Carbon-14 test as 910 + or – 100 b.c. and 880 + or – 100 b.c. These remnants have been found in G-7 trench. As per the Radio-Carbon Time Determination System also, they have been verified as 780 + or – 80 b.c., 530 + or – 530 70 b.c. and 320 + or – 80 b.c. These time determinations and NBPW remnants found in the said premises are considered to be pertaining to 600 b.c. to 300 b.c. and the ancient period goes back upto 1000 b.c. Though proofs of NBPW evidences are not found, but the indication of human activities are found upto 13th century b.c., which has been verified even as per the scientific time-determination system.

While keeping in view the fact that sufficient archaeological evidences are also required to resolve the said dispute, Honble High Court in its orders dated 9 March 2003 had emphasised, œWhether there was any temple or other construction was existing prior to the erection of the Babari Masjid? And orders were issued to the ASI to excavate at the said spot, where indication of geological imponderables was found in the GPR surveys. So many archaeological evidences have been found right below the disputed structure (Babari Masjid), whereby it is proved that there was a huge construction available earlier, the activities of whose construction had been going on continuously from the tenth century, till such time the so-called Mosque was not built over it. There are all such yields of stones and decorated bricks, an idol couple in broken stones, carved architectural members like foliage, emblic myrobalan, kapotpali (row ofpegions), a door segment with semi-circular wall-pillar, broken octagonal shaft of black schist pillar, lotus motif, circular shrine having Prannala (water chute) in the north, fifty pillar bases in association of the huge structure, which have been the characteristics of a temple in northern India.

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Satyagraha Andolan:

It was decided in the Dharma Sansad held at Delhi that no Dharma Sansad would be convened in future for the purpose of Shriram Janmabhumi and Shriram Janmabhumi Mandir Nirman Andolan would be carried on under the auscpices of a High Power Commitee till the Janmabhumi is transferred to Hindu society. The H.P.C. took a decision that if the Govt. does not hand over the the 67 acres of undisputed land of Janmabhumi surrounding to Shriram Janmabhumi Nyas within a period of one month, then Satyagraha would be undertaken in Delhi from 27 March to 02 April 2003 at Delhi to secure the premises.

According to the decision by the High Power Committee, Satyagraha Andolan was arranged for a week from 27 March to 02 April 1003 at Gandhi Circuit Grounds in Delhi. Different provinces were given different timings to participate in the Satyagraha daily. They participated in the Satyagraha according to their dates. A total of 1,75,548 Ram-Bhakts participated in the week-long Satyagraha in the following way:

Thursday – 27 March 2003 : a total of 37,193 Ram-Bhaktas from Hariyana, Indraprastha, East Andhra, Orissa, Maharashtra, Mahakoshal, North Bihar, Jaipur, North Gujarat, Braj and Kanpur took part in the Satyagraha.

Friday – 28 March 2003 : A total of 30,447 Ram-Bhaktas from Indraprastha, Punjab, West Andhra, Kerala, South Bihar, North Assam, South Bengal, Konkan, Chhattisgarh, Sourashtra, Jodhpur, Meerut and Avadha provinces participated in the Satyagraha.

Saturday – 29 March 2003 : A total of 20,581 Ram-Bhaktas from Himachachal Pradesh, Uttar Karnataka, Jharkhand, North Bengal, Vidarbh, Madhya Bharat, South Gujarat, Chittore, Braj, Uttaranchal, Gorakhpur, Indraprasth provinces did the Satyagraha.

Sunday – 30 March 2003 : Total 23,927 Satyagrahis from Hariyana, Jammu, East Andhra, Orissa, North Bihar, Maharashtra, Mahakoshal, Jaipur, North Gujarat, Meerut, Kanpur, Kashi, Indraprastha provinces participated in the Satyagraha.

Monday – 31 March 2003 : Total 19,035 Rambhaktas from Punjab, West Andhra, Tamilnadu, South Assam, South Bihar, Konkan, Chhattisgarh, Sourashtra, Jodhpur, Braj, Avadh, Indraprastha provinces performed the Satyagraha.

Tuesday – 01 April 2003 : Total of 22,332 Rambhaktas from Himachal Pradesh, Uttar Karnataka, Jharkhand, North Bengal, Vidarbha, Madhya Bharat, South Gujarat, Jaipur, Meerut, Gorakhpur, Indraprastha provinces took part in the Satyagraha.

Wednesday – 02 April 2003 : 20,043 Rambhaktas from Hariyana, Jammu, South Karnataka, South Bengal, North Gujarat, Chittore, Uttaranchal, Kashi, Indraprasth, Tamilnadu provinces took part in Satyagraha.
Prominent among those who were arrested in this Satyagraha were Pujya Mahant Paramhans Ramchandra Das, Pujya Swami Satyamitranand, Pujya Swami Vasudevacharya, Pujya Swami Ramvilasdas Vedanti together with Shri. Vishnu Hari Dalmiya, Shri. Ashok Singhal, Acharya Giriraj Kishor, Dr. Pravinbhai Togadia, Shri. Shrishchandra Dikshit, Central Secretaries and Joint Secretaries of the VHP.

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Terrorist Attack on Shriram Mandir in Ayodhya

Five terrorists entered the premises of Shriram Janmabhumi at 09.00 a.m. on 05 July 2005. The Security Forces valiantly and smartly smashed them all. Before entering the acquired premises, the terrorists had destroyed its iron barricades near a Jain Temple in its north corner by exploding a Marshal jeep. Because of this explosion, people in the far away surroundings become alert. All could at once understand that terrorists have entered in a very short time. The Security forces had killed all of them with the co-operation of the people. AK-47, AK56, Anti-Tank hand grenades (China made), rocket launchers, pistol, 9 MM magazine etc. were recovered from the terrorists. Symptoms of poison were found from the viscera of one terrorist in the the course of his poste-mortem.

Shri.George Fernandes, Home Minister Shri. Shivraj Patil from Delhi and the Governor of Uttar Pradesh arrived in Ayodhya to have a spot inspection on 06 July. Shri. Ashok Singhal and Dr. Murali Manohar Joshi also reached Ayodhya on 06 July itself. On an appeal by the Sants, one public meeting was held in Ayodhya in the evening 5 oclock at Karsewakpuram. Huge local public and Sants participated in the meeting. Jagadguru Ramanandacharya Swami Rambhadracharya Maharaj came down from Naimisharanya specially to take part in the meeting. Shri.Ashok Singhal, Dr. Murali Manohar Joshi and Pujya Ramabhadracharya Maharaj visited the actual site of attack and saw the circumstances personally in the morning of 07 July. It was learnt that the terrorists had reached upto Shriram Lalla. They had thrown hand grenades too; but due to grace of the Lord, none of them had exploded. Unexploded bombs were also found behind the idols of Ram Lalla during the course of excavation conducted by the ASI on 15 July, 18 July and 20 July 2005 as per the orders of the High Court.

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VHP Delegation meets Home Minister / President in Protest against the Attack

A delegation of Sants and top Office-Bearers of the VHP under the leadership of Jagadguru Ramanandacharya Swami Ramabhadracharya called on the Rashtrapati Shri. A. P. J. Abdul Kalam and also met the Home Minister Shri. Shivaraj Patil in this regard and gave them a report regarding the terrorist attack on Shriram Janmabhumi in Ayodhya. Both heard the Sants very carefully and seriously. The delegation was comprised of Pujya Rambhadracharya Maharaj (Chitrakoot), Mahant Nrityagopal Das Maharaj, Mahant Koushal Kishor Das Maharaj (Big Bhaktamal, Brindavan), Swami Hansdas Maharaj (Haridwar), Mahamandaleshwar Swami Vishweshwaranand Maharaj (Sannyas Ashram, Mumbai), Shri. Ashok Singhal, President of the VHP, Shri. Rajendra Singh Pankaj, Central Secretary, VHP.

Reactions / Protests against the Terrorist Attack

Famous Pravachankar, Rashtra-Sant Morari Bapu termed the terrorist attack on Shriram Janma bhumi as an attack on truth, love and compassion. The whole nation should unitedly fight this heinous phenomenon.
Jagadguru Ramanujacharya Swami Purushottamacharya Maharaj said, œnow the time has come for the entire Hindu society to come forward, protect its places of worship on its own .
Protests were held all over the country through a call for nation-wide Bandh and demonstrations all over the country against the Jihadi Terrorist Attack on Shriram Janmabhumi in Ayodhya :

The impact of Bandh was very wide-spread on the general public in the states of Uttar Pradesh, Madhya Pradesh, Rajasthan, Chhattisgarh, North-Eastern States including Tripura, Karnataka, Tamilnadu, Kerala, Andhra, Gujarat, Maharashtra, Hariyana, Punjab etc.
Flights of the planes and plying of railways were blocked in Indore
Workers of the VHP, Bajarang Dal, Shiv Sena, Arya Samaj and other Hindu Organisations as also general public held protests on the Parliament Street, New Delhi under the leadership of Acharya Giriraj Kishor, Shri. Omkar Bhave, Shri. Prem Singh Sher etc. The police resorted to mild lathi- charge, lobed water-cannon and tear-gas shells on the protesters.

A massive public protest was held at Jantar Mantar in Delhi against the terrorist attack on Shriram Janmabhumi Mandir.
The workers met the wounded security-men Shri. Nandkishor and Shri. Sultan Singh in the AIMS Hospital Delhi and eulogized their chivalry in fighting the terrorism.

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Shriram Janmabhumi Mukti Andolan

1. Bird’s Eye-View of the Andolan

2. Various Dimensions of Shriram Janmabhumi Mukti Andolan

3. Certain Memorable Dimensions of the Andolan Sdriram Janmabhumi Andolan

4. Evidences in favour of Shriram Janmabhumi Mandir

5. Reply of the VHP submitted to the Govt. of Bharat for the documents of All India Babari Masjid Action Committee

6.Important Events after 1994

7.Role of the Courts

8.Survey and Excavation through RADAR Waves

1. Bird’s Eye-View of the Andolan

Ayodhya is one of the seven Mokshadayini Puris (cities granting liberation) of Bharat. This is a most ancient city. It is said that Vaivaswat Manu had founded this city. This has been the capital city of the Suryavamshi Rajas (Kings of solar dynasty). Great kings and emperors like Sagar, Bhagirath, Harishchandra etc. all belong to this dynasty only. Five Tirthankaras of Jain Dharma are born in Ayodhya. The Dantdhawan Kund is considered to be the Tapasthali (place of penance) of Goutam Buddha. Founder, nineth Guru and tenth Guru of Sikh Panth viz. Guru Nanak Dev, Guru-Tegbahadur and Guru-Govind Sing have visited Ayodhya. It is learnt that Maharshi Dayanand also had come to Ayodhya and he had established an idol of Lord Shrikrishna, the de-facto leader of Mahabharat war. This township has been the principal centre of Ramanand Sampradaya. Virtually the history of Ayodhya has been the history of Bharat.

Hindu Temple that have fallen prey to Islamic Jehad
It is a historic fact that after its birth, the Islam spread not through the basis of intellectualism; but through the mental aberation sen in them on account of their victories. Islam entered Bharat as the aggressor. Islami aggressors had spread their Majhab after defeating Hindu armies, looting their properties and massacring innocent people. They also displayed their bestiality by targetting Hindu temples and destroying idols of Hindu deities. The power-drunk Muslims destroyed at least some places of worship totally and erected mosques at thousands of places. It has become very difficult to search for their history also. But Hindu society is unable to erase the memory of history, their glorious chapters and their recognition of the temples at Ayodhya, Mathura, Kashi and Somanath, inspite of the fact that they were demolished and mosques were built upon those very spots. Muslim rulers had destroyed Shriram Mandir, Treta Ka Thakur Mandir and Swarga-Dwar Mandir in Ayodhya. The latter two temples were forgotten by Hindu society and Ramanand Sampradaya. But Hindu Samaj could not forget the fact of destruction of Shriram Janmabhumi Temple.

Unceasing Struggle for Retrieval of Shriram Janmabhumi
The Mandir constructed on Shriram Janmabhumi in Ayodhya was demolished by the commandar Mir Banki on the orders of aggressor Babar in 1528. Hindu society has been continuously waging a war to get back the Mandir and sacrificing their lives for that. Very fierce battles were fought for that. One can listen the stories of the 76 battles fought in the lanes and bye-lanes of Ayodhya over all these years. Most certainly, lakhs of Hindus might have laid down their lives in these battles and sent equal number of their enemies, if not more, to other world in the process naturally. No doubt, Hindu society could not secure the place; but it did not allow the Muslims also to sit quite. After the British rule got hold over the Avadh (Ayodhya), they built a wall between the structure with three domes and Shriram Chabutara (platform). Hence the Hindus were forced to restrict themselves to outer limits for their regular Puja-Archa. But the Puja-Archa went on as usual. Bitterness developed between Hindus and Muslims. Riots were taking place.

When the people entrusted their leadership to Bahadur Shah Jaffar to fight the British, the then leader of Muslim community Amir Ali had decided to hand over the place to Hindus. But co-incidently the battle against the British was lost. Taking the disadvantage of the situation, they sent both Amir Ali and Baba Ramcharan Das to gallows publicly on a tamarind tree; and thus this place could not come to the lot of Hindus then also.

Mahant Raghuvar Das filed a civil case in the Court of Faizabad in 1885, wherein he demanded permission to build a pucca structure in place of the then existing cottage on Ram Chabutara. But was dismissed. An appeal was filed in the Court of Col. Chaimier, the British Justice. Col. Chamier inspected the site personally and agreed that the construction of a mosque by demolishing a temple was unfortunate. But he did not think it proper to do some thing after a lapse of 356 years.
The Hindu society was outraged by killing of a cow in Ayodhya by Muslims in 1934. Many killers of cows were killed. Some Hindus also might have been killed in the process. They did not stop at that; some of the agitated Hindu youths climbed the so-called Babari mosque and caused lot of damage to its three domes. However, they could not take possession of the site; but one thing became certain that Muslims could never gather necessary courage to enter the premises of Shriram Janmabhumi ever after that. All three domes were got repaired by the British and the expenses thereof were recovered from Hindus in the form of tax. This place is fully under the possession of Hindu society for all practical purposes since 1934. Hindus used to worship the idols on the Chabutara outside the structure and offer flowers on the place inside under the domes and pay their obeisance.

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After the Independence
People of Ayodhya re-started their struggle under the leadership of Baba Abhiramdas and Paramhans Ramchandradas Maharaj, the Naga Sadhus of Hanuman Garhi in Ayodhya. Early in the morning of 23 December 1949, Lord Shriram Lalla manifested with bright splendour all over under the central dome. All of a sudden, thousands of people rushed to Janmabhumi. Bhajan-Pujan of the Lord began with great enthusiasm. Sadhu-Sants began their 24-hour Akhand Nam Sankirtan, that went on ceaselessly till the collapse of the structure on 06 December 1992. In the year 1949, Shri. Govind Vallabh Pant was the state Chief Minister, Shri. K. K. Nayyar was the Dist. Magistrate of Faizabad and Thakur Gurudatt Sing was the honorary City Magistrate.

The City Magistrate confiscated the inner premises of the structure under section-145 of the Indian Penal Code on 29 December 1949 and appointed President of Ayodhya Municipality Babu Priyadatt Ram as its receiver for conduction of regular Puja-Archa that is going on inside it and he ordained the duties of the receiver as ensuring the regular Puja and Bhog of the idols of Lord Shriram Lalla seated under the central Dome of the structure. The central main gate was closed with sliding iron shutters and put a lock on it. Priests used to enter the sanctum only through a small side door for arranging the Puja-Archa and Bhog. Public was having Darshan of Shriram Lalla from outside these shutters only. This routine sequel of the Darshan-Pujan-Archan and Bhog of Lord Shriram Lalla went on till the lock was opened on 01 February 1986 by the orders of the District Magistrate of Faizabad.

Begining of the Present Andolan
The idea of liberating Shriram Janmabhumi at Ayodhya, Shrikrishna Janmabhumi at Mathura and Kashi Vishwanath Mandir took possession of the psyche of Shri. Dau Dayal Khanna, who was the legislator from M Shri Dau Dayal Khanna was a Health Minister in the Ministry of senior Congress leader Shri. Chandrabhan Gupta. He made the issue of liberating these temples as the main topic of his address in the Hindu Sammelan at Kashipur (in Nainital of Uttaranchal state). Thereafter, he personally presented a resolution for these three temples in the Hindu Sammelan held at Muzaffarnagar in 1983. These Sammelans were organised on behalf of Hindu Jagaran Manch. He appealed to the then Prime Minister Smt. Indira Gandhi to find out a satisfactory solution of this problem by writing a long, well-argued letter to her.

Saints adopted the Andolan
Shri. Dau Dayal Khanna once again introduced the Resolution to liberate these three religious pla-ces in the Dharma Sansad convened in Vijnan Bhavan on behalf of the VHP during April 1964. The resolution was Sants adopted these topics unanimously. Shriram Janmabhumi Mukti Yajna Samiti was formed under the Chairmanship of Goraksha Peethadhishwar Mahant Shri. Avaidyanath Maharaj. Shri. Dau Dayal Khanna was declared as its General Secretary and S/Shri. Omkar Bhave, Mahesh Narayan Sing and Dinesh Tyagi (who are presently the office-bearers of the VHP) as its members. It was decided to undertake a public awakening programme to get the lock on Shriram Janmabhumi removed. Accordingly, a Shriram-Janaki Rath Yatra was taken out from Sitamarhi (Bihar) to Delhi on 25 September 1984. Later on six Shriram-Janaki Rath Yatras were taken out throughout the Uttar Pradesh from Vijaya Dashami in 1985. Unprecedented public awakening was created as a result of these Yatras.

Locks Opened
Taking cognisance of a representation filed by an advocate Shri. Umeshchandra Pandey, the then District Magistrate ordered opening of the lock on Shriram Janmabhumi on 01 February 1986. The High Court dismissed in October 1989 all appeals filed by many Muslims against this order of operning the lock.

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Process of Constructing Magnificent Temple begins
Thereafter began the process of thinking about constructing a grand temple at the place of old and battered three-domed structure standing at Shriram Janmabhumi. A search for a Temple Architect began, that ended with Shri. Chandrakant Bhai Somapura from Karnavati (Ahmedabad); several draft plans /designs were prepared and finally one was accepted. According to the draft design, the temple was to be 270 feet in length, 135 in breadth and and its Shikhar (spire) was to be 125 feet in height; two-storied temple; Shriram Lalla on the ground floor and the Ram Darbar in the Garbh Gruh. Sand stone with light pink tinge from Bansi Pahadpur of Bharatpur district in Rajasthan was selected for the temple construction. No iron would be used in the construction of temple. Every storey would have 106 pillars; with a height of16.5 feet tall in ground floor and of 14.5 feet tall in the first floor. Every storey would have 185 beams, they also would be made up of stone and maximum length of the beam would be 16 feet. The temple would have a marble frame with wooden doors fitted for its main entrance.
Collection of funds for Construction of temple
An unprecedented plan was prepared to reach out to maximum number of people with a view to raise funds required for the temple construction. Accoding to this plan, a small pictorial coupen with a coloured picture of the proposed Temple at Shriram Janmabhumi as a token of his contribution of Re.1-25 towards the expenses of construction of the temple in Ayodhya for individual and collective worshipping Shriram Shila (worshipped brick) at every Mohalla ofcities and towns and in every village and hamlet. About six crore people were contacted. All the amount thus collected was deposited in a Bank in the name of œShriram Janmabhomi Nyas. Shilas worshipped in 2.75 lakhs villages and hamlets as also in the Mohallas of the cities and towns reached Ayodhya.

A cheque of Rs.1,00,000/- was received along with a worshipped Shila from a foreign country; but the then Govt. of Bharat did not give permission to accept the donation. Hence the donation amount was returned thankfully to the donor.

Shilannyas
A place was selected for Shilannyas near the left pole of Singhdwar (main door) of the proposed Mandir as determined from the site of the existing place where Lord Shriram Lalla is seated as per the draft design of the temple. The Shilannyas Pujan programme was consummated by Shri. Kameshwar Choupal, the then provincial Organising Secretary of Bihar at the selected spot on 10 November 1989 with the consent of both Central and State Govts.

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First Karsewa

Decision of starting Karsewa for construction of the temple was taken in a meeting of the Margadarshak Mandal held at Haridwar on 23-24 June 1990. The then Chief Minister of Uttar Pradesh Mulayam Singh boasted that œnot even a tiny bird also would be allowed to stretch its wings in Ayodhya. In spite of the obstacles purposefully created by the Uttar Pradesh, thousands of Karsewaks reached Ayodhya and they set out towards Janmabhumi on Devotthan Ekadashi as per the scheduled programme. Some one, as though, from no where came and drove the police bus dashing it to Janmabhumi and thereby breaking the barricades erected by the police. Karsewaks climbed up the domes and succeeded in unfurling saffron flags atop the three domes.

An announcement was made in a meeting of the Karsewaks held on the grounds of Char Dham Mandir of Shri. Maniramdas Chhavani on 01 November 1990 that they would proceed towards the Janmabhumi on 02 November also. Administration was hurt with a sense of insult by the happenings on 30 October. With that feeling of insult the Govt. opened fire and massacred Karsewaks in the narrow lanes and bye-lanes of Ayodhya leading to Hanuman Garhi from Digambar Akhada on 02 November 1990. The V.P. Sing Govt.at Centre collapsed. Karsewaks returned only after having Darshan of lord Shri. Shriram Lalla. Spate of Satyagraha went on in Ayodhya for 40 days thereafter. Asthi Kalashas (Pitchers containing bones of Martyrs at Ayodhya) moved all over the country. They were immersed by Sants in the Triveni Sangam at Prayag during Magh Mela in January 1991.

A mega-rally was organised on Boat Club New Delhi on 04 April 1991. Over 25 Lakh people assembled there from all parts of the country. Being the largest rally after independence of the country, it proved to be historic one. Thereafter, rallies were totally banned on the Boat Club. As the speeches of Sants were just going on in the rally, a news came that Shri. Mulayam Singh has resigned from his post of Chief Ministership. Naturally it sent strong waves of joyous delight throughout the rally.

Rounds of Talks
During the Prime Ministership of late Shri. Rajiv Gandhi, his Home Minister Shri. Buta Singh used to arrange talks between representatives of Hindus and Muslims. On one occasion, Muslim representatives asked Pujya Sants whats the guarantee that you would not ask for a fourth place, if the religious places at Ayodhya, Mathura and Kashi were handed over to you? Even before the Sants replied to this question, Sayyad Shahabuddin furiously questioned the authority of his own representatives as to who were they to hand over these places so liberally?

During the period of V. P. Singhs Prime Ministership, once the religious and social leaders under the leadership of late Alimiya Nadwi ( Lucknow) and Pujya Sant-Mahatmas were sitting together in Andhra Bhavan on one Friday. At noon, the Muslim side went for praying Namaz. When they all returned from the Namaz, Pujya Swami Shri. Satyamitranand Maharaj stood and said while spreading the upper piece of cloth on his persona, œIt is customary to pay Zakat (donating something) after the Namaz. I beg from you Shriram Janmabhumi. The reply of the Muslim representatives was that it was not some œbox of sweets that could be picked up and handed over.

Once, Shri. Sayyad Shahabuddin on his own said that if it is proved that this Mosque has been built by destroying some temple, so the Muslims would leave (their claim over) this place. In response to this, when he was told that very clear evidence is there in Kashi Vishwanath Mandir; he ate his own words and turned his own statement down.
On becoming the Prime Minister, Shri. Chandrashekhar also tried to arrange talks. On his initiative, the representatives of the VHP and Babari Masjid Action Committee began talks in the presence of Govt. representatives. Main theme of the talks was : œIf it is proved that the disputed structure has been constructed on Shriram Janmabhumi by demolishing a temple, so the Muslims would give up their claim over it. It was decided in the meeting held on 04 December 1990 that both the parties would submit their respective evidences in writing to the Minister of State for Home Affairs by 22 December 1990, who would in turn exchange the same between the concerned parties by 25 December 1990. Both the parties would then review those evidences and submit their comments to the Minister of State for Home Affairs by 06 January 1991, who would then prepare the points of agreement and disagreement on the basis of these comments and send them to the concerned parties by 09 January 1991. They would meet again on 10 January 1991. They held discussions in Gujarat Bhavan. It was seen that four types of experts (historical, archeological, revenue and legal) would analyse the available evidences. It was also decided that the lists of experts would be sent to the Govt. by 17 January 1991 and the meeting of experts would be held on 24 January 1991. And the conclusions of the experts would be presented before both the parties for their consideration. It was also decided that the Muslims would not raise the question of historicity of Lord Shriram and the identity of Ayodhya; and hence there would not be any discussions on these topics. The experts met in two groups to study the evidences on 24 January 1991. The experts of history and archeology had come from the Muslim side. They submitted in writting a request for granting them time of 6 weeks to study the facts; whereas the experts of the Hindu side went on saying that the work could be finished before 05 February 1991. The Revenue and Legal Experts from Muslim side did not attend the meeting. A meeting was held again on 25 January 199. The experts of Hindu side reached Gujarat Bhavan at the scheduled time viz.11.00 hours in the morning. None of the experts from Muslim side reached venue of the meeting viz. Gujarat Bhavan upto 12.45 hours; nor did they give any intimation of the same. From this it was concluded that the Muslim side is running away from the talks. Absence of the Muslim sides was considered as contemptuous and talks ended there itself.

It was an experience during the course of talks with the Muslims side that they were shifting their stand during every talk. When the matter of solving the issue through dialogue is raised today, a question does come in mind, whence the talks should begin now?

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Acquisition by the Govt. of Uttar Pradesh
The then Chief Minister Shri. Kalyan Singh acquired 2.77 acres of land surrounding the disputed structure on 10 October 1991 barring the structure for developing facilities for the pilgrims. The acquisition was challenged by Muslim side in the High Court. The High Court gave an interim order on 25 October 1991 that the Uttar Pradesh Govt. could take possession of the acquire land, but no pucca construction should be erected there till the appeals are finally disposed of. Final hearing on the appeals was completed on 04 November 1992 and the decision kept reserved.

Levelling of the Acquired Area
Tourism Department of Uttar Pradesh Govt. began the work of levelling the plot of 2.77 acres in April 1992. Apart from this, the work of constructing an eighty-feet road was also started alongside by the Public Works Department to join the Janmabhumi to the National High Way No. 8 ( Lucknow-Faizabad-Ayodhya-Gorakhpur High Way). During the course of levelling, suddenly they came across a huge treasure of carved stone pieces of different shapes, sizes and designs in the south-eastern corner of the structure under about 12 feet below the surface on 18 June 1992, which contained broken pieces of carved and designed stones. All those pieces are kept secure in Ayodhya museum now. Archeologists inspected the site on 02 and 03 July 1992 and arrived at a conclusion that they are the remnants of a temple pertaining to a style that was prevalent during 12th century in north Bharat. Prominent among these remnants are the spire, emblic myrobalan, decorative mesh, head, portico, pillar bases, door segment, Shiva-Parvati etc. A wide and sturdy wall of burnt bricks was also found underneath the disputed structure.

Collapse of the Structure
The Dharma Sansad held in Delhi on 30 October 1992 announced 06 December as the Day for beginning of fresh Karsewa. Groups of Karsewaks began to pour in Ayodhya by the last week of November. It was expected that the High Court would pronounce its decision before 06 December in respect the petitions filed against the acquisition of 2.77 acres of land that was kept reserved by it. The Uttar Pradesh Govt had also requested the Supreme Court on 25th November to issue orders to the Lucknow Bench of Allahabad High Court to pronounce its judgement kept reserved by it. Accordingly, the Supreme Court had issued the directives too; but the High Court declared the date for pronouncement of the judgement as 11 December. The Uttar Pradesh Govt. also desired that only the operative part of the decision be pronounced before 06 December, so that the atmosphere of uncertainty could come to an end. But this argument also went in vain. The High Court decision came on 11 December; but by then the fury sheathing within Hindu hearts exploded. The three-domed structure symbolic of the black blot affixed on the forehead of Mother Bharati in 1528 disappeared into the tummy of time on 06 December 1992.
Stone Edict
As the work of breaking the walls of the structure began, those old and worn out walls started crumbling like any thing. The walls were practically hollow. The hollow walls were filled with the debris. Karsewaks were bringing the carved stones and storing them underneath the platform. In the mean time, a stone edict found was brought and kept there.

As a result of valour of Smt. Sudha Mallya, understanding of Archeologist Dr. Swaraj Prakash Gupta and efficiency of senior journalist Shri. Ramshankar Agnihotri, and a young entrepreneur Ashok Chatterjee, that stone edict came before the people. In due course of time, experts of the Govt. of Bharat, under the orders of the Supreme Court took photograph of the edict and its mould, which has been securely kept in the Lucknow bench of the High Court. This edict has been read by the experts and it has been proved that 30 slokas (stanzas) in 20 lines have been carved on this square-sized stone edict measuring 5 feet in length and 2.25 feet in breadth. Its language is Sanskrit and script is Nagari, that is found in the archeological records of the Gadhwal royal families of 12th Century. The edict begins with œ Om Namah Shivaya. The edict contains the description of Ayodhya, Temple with golden lotus Kalash in the Saket Mandal and the bewitching beauty of Ayodhya. The description relates to the valiant one, who had annihilated Bali and Ten-Headed Ravana.

Apart from this, about 250 other archeological remnants have been found from that structure, which have been kept in the premises of Shriram Janmabhumi under the control of Govt. of Bharat. Many of these remnants are almost identical to those found during the course of levelling of area on 18 June 1992.

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Govt. recognises Right to Puja
The Central Reserve Force took over the entire premises of Shriram Janmabhumi under its control in the wee hours on 8 December 1992. Till that time, the Karsewaks toiled day and night and erected a temporary temple with cloth etc. for Shriram Lalla Virajman. On all the four sides of Shriram Lalla, bamboo poles were erected supporting the cloth ceiling was put up and as a support to these, a brick wall was erected on all the four sides. This is now-a-days called as a Makeshift Structure. The Puja-Archa of Shriram Lalla Virajman began right in the evening of 06 December itself.

Though the Puja-Archa continued in the protection of security forces, but the public was prevented from going there. Shri. Harishankar Jain, an Advocate from Lucknow preferred an appeal (5314/1992) before the Lucknow betch of High Court on 21 December 1992 on behalf of the Hindu Advocates Association and prayed for the directives to the Govt. that — œIt should not cause any hurdles in the Darshan-Pujan-Arati-Bhog of Shriram Lalla Virajman; the priests be permitted to enter the Shriram Janmabhumi Mandir for performing Arati-Puja-Bhog etc.; no obstacles be created in the concerned rituals and the archeological remnants of historic importance found in the debris of the structure be kept secured and well protected. The bench comprising of Justice Shri. Harinath Tilhari and Justice A.N. Gupta admitted the plaint of the petitioners and gave decision in their favour. The public got the permission of Darshan once again.

Progress of Mandir Construction
Supply of stones and the work of carvings thereon according to the maps/plans/designs began in Ayodhya in September 1990. Work of stone carvings got a momentum in April 1992. The carving work was given on contract to three workshops in the Pindwada area of Rajastan on the day of Basant Panchami 1996. Two huge cutter machines were brought in Ayodhya to speed up the work further. The work of marble door frame was given to a workshop in Makrana (Rajastan) on contract.

Till this date, designing/carving of all the stones required to be laid on the floor of the Mandir, the carving work of all 106 pillars to be erected on the groud floor, the Rang Mandap and the walls of the sanctum sanctorum on the ground and first floor, and the beams at the ceiling of the ground flloor is nearing completion. The entire lot of carved stones are neatly arranged and displayed in a Workshop on the Ramghat in Ayodhya. A wooden miniature model of the Mandir and 2.75 lakh Ramshilas (worshipped bricks) are kept in this workshop only. Hundreds of visitors come to have a look at these every day.
Shriram Janmabhumi Mukti Andolan is a Struggle for Cultural freedom.
Inspired by the act of wiping out the symbol of slavery after attaining independence in 1947, the first Home Minister had vowed to liberate Somnath Mandir; the Central Cabinet had passed a resolution; a trust was formed with the consent of Mahatma Gandhi; and in no time the structure erected in place of Somnath Mandir blown away on the waves of sea waters; entire lands were restored to the Trust; and a majestic mandir stood in its original place. If it is a sign of patriotism to remove the symbols of the British, then the personal presence of the first President of Bharat Shri. Rajendra Babu for the installation of Somnath Mandir is a sign of patriotism; then, Shriram Janmabhumi Mukti Andolan also is a symbol of patriotism only.

Shriram Janmabhumi Mukti Andolan is not merely a triffle struggle for securing any one Mandir. This has been the struggle of a never changeable Janmabhumi (birth place) and the Janmabhumi belongs to such an epoch maker, who is worshipped by all Hindus as the incarnation of Lord Vishnu and cherish a desire in their bosom to recite his name on their death beds. More than any thing else, it is a struggle to wipe out a blot of an Islamic foreign aggressor. This struggle is a fight for cultural freedom for the Hindu society.

The only Path
There were several rounds of talks. During the Premireship of Shri. Chandrashekhar, evidences of Muslim and European Historians, those pertaining to revenue and also the evidences belonging to traditions of the Hindu society have already been submitted to the Govt. The archeological remnants found in June 1992, December 1992 and February 1993 have all been under the govt. custody. The survey reports of the radar waves have been confirmed by the archeological excavation. Hence it is incumbent upon the Govt. of Bharat to pass a law to remove the stigma of slavery and pave the way for the cultural freedom of Bharat by handing over the place to the Hindu society.

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2. Various Dimensions of Shriram Janmabhumi Mukti Andolan

The story of construction of Shriram Mandir is as ancient as the descent of Shriram on this earthly abode. It is told that soon after his departure from this earthly abode on accomplishing a number of important tasks in consonance with his character and strength; and thereby spreading his name and fame every where, there came an enormous flood in Ayodhya that took away the sky-crappers, buildings, market places together with all its glory and riches; everything was washed away in the flood water, leaving behind only their memories and a totally motionless and soundless silent zone of uneven vast expanse of lands. There was no human habitation anywhere near in the eye sight. On seeing such a plight of the Janmabhumi, Leelabhumi and Karmabhumi of Maryada Purushottam Bhagwan Shriram, his elder son Kush, who was then the resident ruler of Kushsthal constructed a royal Mandir in keeping with the glory and dignity of his father on Shriram Janmabhumi as per the advice by the Rishis and Maharshis of those times.

In the course of time, this grand and attractive temple got worn out due to sun, rain and cold. About 2100 years ago, Vikramaditya, the then emperor of Bharat had re-constructed Shriram Mandir exactly at the same spot. There were several additions and alterations to Shriram Mandir necessitated on account of changes in the stately powers and the natural times and climes. This Mandir became a silent witness to and accepting all those changes, it stood erect with its proud spire with perfect peaceable disposition.

When the Mughal aggressor had come to streamline his administrative set-up at Avadh in 1528, he ordered demolition of the temple at the behest of Moosa Ashikan. After a very stiff fight, the Babars Chieftain Mir Banki could demolish the temple with great difficulty. As a memorial of Babars victory, Mir Banki had built this structure on the foundation and pillars of the original temple. Since it was a Shriram Temple, Mir Banki had proclaimed in his edict that he had erected the existing structure for the angels to come down on the earth. Hindus repeatedly went on fighting / struggling to get back the shrine under their control. They never stopped their worship of the Lord at this place, nor did they ever give up their claim over this place.

In fact, the Shriram Janmabhumi Mukti Andolan started immediately after of the demolition in 1528 of the Mandir constructed by Vikramaditya. This movement was so bloody and gruesome that hundreds of thousands of Hindus have done the supreme sacrifice of their lives in 76 battles fought from the times of Babar till this date.

The hope of Hindus did get a boost when the process of re-construction of temples begun with the proclamation of construction of Somnath temple to ensure due respect to the important points of honour of Hindus would continue further. But the process stopped with the construction of Somnth temple.

A new chapter was opened for the liberation movement with the manifestation of Lord in Shriram Mandir at Ayodhya in the night of 22-23 December 1949. There came about the changes according to the times in the bloody struggle. The people began adhering to the Judicial procedures. Kirtan, Bhajan and Pujan and.Aradhana began more openly at the Mandir site. Our own Govt. in the post-independent Bharat imposed several restrictions on the spot and put a lock there. But despite all these efforts, they could not stop Kirtan-Pujan of the Lord; it went on unabated.

A divine inspiration to liberate Shriram Janmabhumi in 1983 arose in the mind of Shri. Dau Dayal Khanna, who was the state Health Minister in Uttar Pradesh. He also wrote a lengthy, well-argued letter to the then Prime Minister Smt. Indira Gandhi in this regard. But nothing happened. Then, Vishwa Hindu Parishad contacted him. Efforts began. The Parishad placed the matter before the Sant-Mahatmas.

A meeting of the Kendriya Margadarshak Mandal was held in Samanvaya Kutir at Haridwar in 1983. Several important decisions were taken in that meeting, which included the decision to hold a Dharma Sansad soon.

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Dharma Sansad
Dharma Sansad convened under the auspices of the Parishad with one voice expressed their deep concern that the attacks that are taking place on Hindu society, culture and Dharma, are all the result of Muslim appeasement policy adopted by the Govt. If the politicians drowned in their selfishness go on giving encouragement to the internal enemies of the country and the alien conspirators in this fashion, then this sacred nation of ours is beset with the danger of enslavement once again. Hence a historic decision was taken that the Sant-Mahatmas should come out of their abodes, Mutt-Ashramas for giving guidance to the society. They should take the social leadership of the society in their hands and turn the society in the direction of Hindu interests. It was also decided by the Dharma Sansad that the places of Lord Shriram, Shrikrishna and Kashi Vishwanath should be liberated and grand temples be built on those places. Although over 30,000 Hindu temples have been destroyed by the foreign Muslim aggressors. But at most of these places separate temples were built at some other sites. But the importance of these three places is unique because they are the places of manifestations of the Lord. They cannot be altered; and it was the bounden duty of every Hindu to give a grand format to these temples.

Formation of Shriram Janmabhumi Yajna Samiti
A massive meeting of all Sant-Mahatmas was held in Digambar Akhada at Ayodhya in 1984 by the efforts of the Parishad. Together with other decisions, it was also decided to form a œShriram Janmabhumi Mukti Yajna Samiti to carry on the struggle for the liberation of Shriram Janmabhumi further. Accordingly, Goraksha Peethadheeshwar Pujya. Mahant Avaidyanath was appointed as President of the Committee unanimously.

Shriram-Janaki Rath Yatra
Shriram Janmabhumi Mukti Yajna Samiti decided that a Shriram-Janaki Rath Yatra be taken out from Sitamarhi, the birth place of Sita Mayya. Accordingly, one Yatra of Shriram-Janaki was taken out from Sitamarhi after the Sharadiya Navaratra in 1984, which reached Lucknow via Ayodhya. Later on it was to go to Delhi. But after gruesome murder of Smt. Indira Gandhi, the Yatra was suspended.

Second Dharma Sansad
As Shri. Rajiv won the general election with thumping majority in 1984, the Hindu society thought that he would be able to solve the problem of Shriram Janmabhumi. But when nothing came out of it dispite efforts by the Yajna Samiti, the Second Dharma Sansad was convened at Udupi (Karnataka) in October 1985, at the behest of Swami Vishweshtirth Maharaj of Madhwa Sampradaya (Udupi). Along with other important topics, the matter of a clear cut resolution also came up for discussions in this Sansad that the lock placed there be removed at once. If the lock is not removed before the ensuing Shivaratri i.e. 08 March 1986, then the Sants from all over the country would court arrest. They enrolled their names for this purpose. Besides, it was also decided that a Shriram-Janaki Rath should also be taken out in every village in the respective state that should enlighten the Hindu public opinion about the injustice and attrocities being heaped upon them.

Lock removed from Janmabhumi
As a result of a strident decision by the Sants in Dharma Sansad for the removal of lock from Shriram Janmabhumi Mandir, the lock was removed on 01 February 1986, i.e. much before the prescribed time limit of 08 March 1986. This was the first ever victory of the Sants.

Opposition of Long and Short Marches
Muslims observed a Black Day in protest against the removal of lock on Shriram Janmabhumi on 14 February 1986. One hundred temples and properties of Hindus in Kashmir were destroyed. Thereon the Babri Masjid Action Committee announced boycot of Republic Day under the leadership of Shahabuddin. Still further, the Committee announced Long and Short Marches against the Ayodhya movement. There was vehement protests against these marches. On seeing this, they cancelled their marches.

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Shriram-Janaki Rath Yatras
n the follow-up of the decision of the Dharma Sansad, 200 Rathas were taken out throughout Bharat with the idols of Shriram-Janaki and Hanuman installed therein. These Rathas were traversing all the villages in all the provinces for about three years. Nearly 40 crore people participated in all these Rath Yatras. As a result, there came about an unprecented public awakening about Shriram Janmabhumi.

All Bharat dimension for Shriram Janmabhumi Abhiyan
Kendriya Margadarshak Mandal observed that the Movement might not achieve that much of success, if it is kept confined merely to Uttar Pradesh; and that it should be given an All Bharat dimension. That way, on account of the Shriram-Janaki Rath Yatras in the Uttar Pradesh and Bihar, it had already acquired an All Bharat format and cognisance. Atmosphere in the villages has changed; people were awakened over the issue and they were understanding the situation at Shriram Janmabhumi. But actually it could become the All Bharat issue, only after a decision by the third Dharma Sansad that Shriram Shila Pujan programmes be held at each and every village all over the country. On the occasion of Kumbh Mela at Prayag in 1989, this issue was placed before the Sant Sammelan consummated in the benign presence of Pujya. Devraha Baba and under the Chairmanship of Jagadguru Shankaracharya Swami Jayendra Saraswati Maharaj of Kanchi Kamkoti Peeth on 01 February 1989 and all the Sants gave their full support to this resolution.

Shriram Shila Pujan
n the follow-up of the Dharma Sansad and the Prayag Sant Sammelan, the plans of Shriram Shila Pujan programmes were chalked out. This was such a unique programme, which cannot be compared with any other programme. There was no hullabaloo; nor any struggle; no law was broken, nor the situation was allowed to worsen or be objectionable; no advertisements were given in the news papers, nor any hand-outs were distributed, even when the Shriram Shila
Pujan programmes were performed at 2.75 lakhs of villages/places spread over the country from Kannyakumari to Kamakhya. According to this plan, collective Pujan had to be performed even at the smallest village or a lane in the cities and a contribution of Re.1-25 from each person performing the pujan and in return he/she was given a small picture of proposed Mandir at Shriram Janmabhumi as a token memento.

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Shilannyas (Foundation Laying)
The most important decision taken in Prayag pertained to hold the Shilannyas at Shriram Janmabhumi Mandir. The Shubh Muhurat (auspicious time) was determined on 10 November for the programme of Shilannyas at the Simhadwar (main door/gate) of the proposed temple. All the political parties except BJP opposed the Shilannyas programme. The Parliament passed a resolution also requesting the VHP not to perform Shilannyas. Every member of the peoples parliament was opposing Shriram Janmabhumi Andolan, except a loner Shri. Ramnagina Mishra of Congress, who was taking sides with Shriram Janmabhumi. Later on the Congress called for his explanation. In spite of tremendous opposition, the Shilannyas programme was consummated at the pre-determined Muhurat, Tithi (time, date) and place.

Stay on Temple Re-construction
Shilannyas was over. But the Congress Govt. imposed a ban on the re-construction of Shriram Mandir through Karsewa. A programme of Satyagraha was planned against this imposition. Fresh elections were announced in the country. With a view to ensure obstacle-free elections that happens to be the great and sacred occasion for the democracy, the VHP held in abeyance its Andolan for some time.

Fresh Date for Temple Re-construction
Shri. V. P. Sing became the new Prime Minister of the country by defeating Congress in the elections. Since he had won the elections mainly on the Hindu votes, it was hoped that he would co-operate in this direction. In spite of acquainting the Prime Minister with all the situations about Shriram Janmabhumi, he did practically nothing in this direction. It was therefore decided in the Sant Sammelan held at Prayag on Mouni Amavasya (new moon day) to start the construction work on 14 February 1990 and the doors were kept open for a dialogue upto 06 February 1990. The Prime Minister held talks with the leaders of the VHP and Shriram Janmabhumi Mukti Yajna Samiti and demanded a further period of four months for finding some solution through peaceful means and on the basis of goodwill. The Mukti Yajna Samiti agreed with the Prime Minister thinking that there should be no objection to give time allowance of four months, if some solution could be found out for this 450 year old dispute and struggle once for all. But, they played a treachery by doing nothing during the period despite requesting for time. Thereafter an unprecedented historic Sant Sammelan was held Haridwar on 23-24 June 1990 at Haridwar, wherein 664 Sants belonging to various sects-creeds of Hindu Samaj participated. All the Sants unanimously took a decision to start the construction of Shriram Janmabhumi Mandir through Karsewa and accordingly, an appeal was made to Karsewaks. Shri Jyotishpeethadhish Shankaracharya was appointed as President of the Karsewa Samiti.

With a view to implement the decisions taken in the Sant Sammelan at Haridwar, detailed plans were prepared in a meeting arranged at Bhopal in July 1990. According to this plan, two lakhs Karsewaks were to gather at Ayodhya on the first day of the Karsewa; thereafter about 30 to 40 thousand Karsewas should reach Ayodhya every day for a period of one week, to be followed by daily 15 to 20 thousands per day thereafter. The programme of wide tours by the Sant-Mahatmas was also decided in this meeting itself. It was estimated that the total number of the Karsewaks would be about 5 lakhs. On that basis only, matters pertaining their stay, food etc. in the surrounding villages were thought out. But in actuality, the figure reached 8 lakhs, resulting in disorder at some places. There was no such non-violent movement organised or held so far anywhere in the world.

Shriram Jyoti Prasar Yojana
Arati of Shriram Lalla Virajman at Shriram Janmabhumi was performed with the Jyotis (flames) ignited by rubbing Aranis (wooden sticks) and the same were taken to Shrikrishna Janmasthan Mandir at Mathura and Kashi Vishwanath Mandir. Then onwards, they reached all the regions, provinces, districts and on the Prasthan Sthalas of the Vijaya Yatra by the Vijaya Dashami day on 29 September 1990.

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Planning and Implementation of Karsewa

Planning :
Karsewaks would set out for Ayodhya on the scheduled date and numbers in 5,000 Vahinis (battalions) from all over the country after Deepavali. It was made crystal clear to the Karsewaks that they would peacefully court arrest without any resistence to or complaints against the police, if some obstacle or the other crops up in the Karsewa for re-construction of Shriram Mandir at Ayodhya on 30 October 1990.

Vahini Pramukhs would be appointed for recruitment of Karsewaks after the formation of Committees at Provincial and district levels. The task of issuing identity card to every Karsewak before his/her departure to Ayodhya was entrusted to chief workers of the regions. A meeting of the Vahihi Pramukhs would be arranged at Sambhag levels for deciding the time of their arririval and venue of their stay in Ayodhya and other arrangements between 12 October to 17 October 1990. It was also decided that each Karsewak would fill up an Oath Form which would include matters like maintenance of discipline, preparedness for hardships, voluntary participation in the Movement etc. Karsewaks from Bihar and certain other places were advised to reach the villages surrounding Ayodhya soon after the Bhai Dooj.

Living arrangements of the Karsewaks were planned to be made in about 1500 villages on the both the banks of the river Sarayu. About 300 Reception Committees comprising 5-6 villages each would be formed. The Karsewaks would be furnished with information regarding the village where they would have to live, the road-map to reach that village, the name of Committee chief, so that no inconvenience would be experienced by them. All the Karsewaks arriving by trains would alight at Varanasi, Prayag, Lucknow and Gorakhapur. The Karsewaks were cautioned to be in readiness to walk up the distance upto Ayodhya, in case railway, buses etc. were stopped from plying.

Entry points for the Karsewaks from other provinces into Uttar Pradesh would only be at 8 places viz. Gorakhpur, Varanasi, Prayag, Jhansi, Agra, Mathura, Gaziabad and Saharanpur. Each province would enter from a specific place only.

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Karsewak Dal

Immortal sacrifice by Vir Banda is at their bosoms,
Challenges of Lion Cubs resides in their bosoms.
It is on the move with the pride of fighting Mewad,
It is forging ahead with the glory of Hindu Nation !

Spate of Atrocities by Mulayam Govt. of U.P.
When seven lakh Karsewaks reached the borders of Uttar Pradesh, they found that the entire state has turned into a virtual police cantonment. Karsewaks were arrested on a huge scale. They were being treated brutally. Local Schools and Colleges were temporarily converted into jails and the Karsewaks were dumped there in the most inhuman situations. About two lakh Karsewaks set on foot towards Ayodhya and with a specially hard efforts of the rustic brethren from every village and hamlet, over 60 thousand Karsewaks could make it to Ayodhya by 30 October 1990. They unfurled saffron flags on all the three Domes of the structure virtually in no time and thus began the Karsewa. About 10 to 15 thousand Karsewaks began to pour in Ayodhya every day thereafter and the pressure of Karsewa went on mounting. When again the Karsewaks rushed to Janmabhumi on 2 November 1990, the police opened showers of fire on those unarmed innocent Karsewaks. Over a thousand Karsewaks got injured due to that firing and several were simply brutally killed. No body could even imagine, even in wildest of their dreams, that the powers that be would kill the armless Karsewaks so mercilessly. They breathed their last while pronouncing the battle-cry of œJai Shri Ram.

Asthi Kalash Yatras
Twenty-two Asthi Kalashas (earthern pitchers containing burnt bones of demised person) containing the Asthis of demised Karsewaks were sent to all provinces in the country from Ayodhya on 7 November 1990. Massive and wide spread processions were taken out of these Asthi Kalashas throught the provinces, so that the general masses could pay their tributes to the Karsewaks, who had laid down their lives for the sake of Shriram Mandir at Ayodhya. Massive public meetings were also arranged for paying tributes to these Ashthi Kalashas.These Asthis of Ayodhya martyrs were immersed in the Sangam at Prayag by the Sants on the occasion of Makar Sankraman on 14 January 1991.

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Fourth Session of Dharma Sansad at Delhi and Mega Rally
Sants had proclaimed very clearly in the massive congregation of the Magh Mela at Prayag in January 1991 that this crafty Govt. should either bend or go. It also decided that the fourth session of Dharma Sansad be convened on 2-3 April 1991. A never-seen-before rally was also organised at Boat Club Delhi on 4 April 1991 for display of Hindu power. Never before such an enormously massive rally was held ever in the post independence Bharat.

Co-operation by Uttar Pradesh Govt. of Kalyan Singh
As a result of victory in the elections, BJP Govt. came to power in Uttar Pradesh under the Chief Ministership of Kalyan Sing. It handed over the lands acquired by the Central Govt. to the Shriram Janmabhumi Nyas. Apart from this, they constructed a high wall called Shriram Deewar around the entire premises and levelled the entire premises inside the Shriram Deewar by removing the cottages of the Sants.

Redemption of Mathura Shrikrishna Janmasthan and Kashi Vishvanath Mandir soon
On the holy banks of Ganga at Rishikesh, the Sants blew the bugle that the Ayodhya temple has almost been on the verge of completion. Now we shall have to get ourselves committed to redeem Shrikrishna Janmasthan and Kashi Vishwanath Mandir. It was also decided that Jyotish Peethadhishwar Jagadguru Shankaracharya Swami Vasudevanand would lead plan regarding Kashi Vishwanath Mandir and Pujya Swami Vivekanand of Brindavan would lead the plan pertaining Shrikrishna Janmasthan.

Protests against Parliamentary Delegation proposed to be sent to inspect works completed in Ayodhya by BJP Govt. in Uttar Pradesh
Sants expressed their deep distress in strongest words and termed the act on the part of the Govt. of Bharat as improper to send a parliamentary delegation to inspect the works completed by the BJP Govt. in Uttar Pradesh for removing the obstacles in re-constrcution of Shriram Mandir. They openly came out with their feelings of their agitated minds without any hesitation, while using the bitterest possible expressions. It is in no way proper for the Govt. to depute such a delegation. They saw bad precedence being created that may give way to innumerable problems in future.

Formation of a Committee for discussion with the politicians
In the changed political circumstance after the recent elections, all the political parties got engaged in the efforts to break the units that had been brought about amid the Hindus after so much of difficulties. Sants therefore thought it essential to approach all the politicians and hold discussions with them on the issue of Shriram Janmabhumi. A Committee was formed for the purpose comprising of the following members :

* Pujya. Mahant Avaidyanath Maharaj, Gorakhapur
* Pujya. Mahant Nrityagopaldas Maharaj, Ayodhya
* Pujya. Sant Shri Gopal Maharaj, Prayag
* Pujya. Sant Shri. Maheshanand Saraswati, Brindavan
* Pujya. Sant Shri. Rameshwardas Maharaj, Kashi
* Pujya. Swami Chinmayanand Maharaj, Haridwar
* Pujya. Ramanujacharya Swami Vasudevacharya Maharaj, Ayodhya 08. Pujya. Swami Omkaranand Maharaj, Adi Bidri
* Pujya. Yugpurush Swami Paramanand Maharaj, Haridwar
* Shri. Omkar Bhave (Convener)

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Saints meet Prime Minister Narasimha Rao
Considering it proper to have a discussion with the Prime Minister before taking any stringent step in the context of the Mandir re-construction, it was decided in the meeting of the Committee that Pujaniya Vamdev Maharaj, Paramahans Mahant Ramchandra-das Maharaj, Mahant Avaidyanath, Yugpurush Paramanand, Swami Chinmayanand should meet the Prime Minister Shri. P.V. Narasimha Rao. Accordingly, these Sants called on the Prime Minister.

Conspiracy to divide the Saints
Instead of solving the problem of Shriram Janmabhumi, the Prime Minister started indulging in politics of segregating Sants from the Parishad. When he repeated thrice that the Masjid would stay there itself, Pujya Vamdev resolved not to meet him ever after that.

Sarvadev Anushthan at Ayodhya
Meeting of Sants held at Ujjain on 13 May 1992 decided to perform a Sarvadev Anushthan with a view to invoke success for the second phase of the re-construction of Shriram Mandir from 09 July 1992. Accordingly, Sarvadev Anushthan was consummated.

Foundation Filling
On 09 July 1992, Sants assembled in Ujjain Kumbh ordered to undertake construction activities at Janmabhumi. Karsewaks assembled in huge number at Ayodhya for foundation filling work at Nritya Griha and Simhadwar. But the Prime Minister again requested for four months time. Hence the Karsewa was shifted to a close by Sheshawatar Mandir.

Fifth Dharma Sansad at Delhi
In the fifth session of Dharma Sansad convened at Delhi on 30-31, Sants ordained to commence construction work for Shriram Mandir through Karsewa. In the follow up of these orders, lakhs of Karsewaks reached Ayodhya. When the Karsewaks saw that constructional work could not be started from any point on the site, despite lapse of four months time; the frustration culminated in the demolition of the structure, the symbol of slavery in five hours only followed by erection of a make-shift temple at the site.

Formation of Shriram Janmabhumi Nyas Forum
In a joint meeting of Shriram Janmabhumi Renovation Action Committee and Akhil Bharatiya Sant Samiti held on 24 January 1993, the senior Sants of all the creeds and sects of Hindu society formed a forum called Shriram Janmabhumi Nyas Forum with a view to prevent the efforts by the Central Govt. to dislodge Shriram Janmabhumi Nyas from the temple re-construction work. A Virat Sammelan of this forum was organised at Prayag in the after noon of 25 January 1993. The Sammelan prevailed upon the Central Govt. to desist from its insistence to build a Masjid in the traditional, scriptural, cultural pricincts (Chouda Kroshi Parikrama) of Ayodhya and pave the way for re-construction of Mandir by Shriram Janmabhumi Nyas. Apart from this, Ayodhya should be declared as the  Holy Pilgrim City. While condemning the ban on R.S.S., V.H.P. and Bajarang Dal; and dismissal of four BJP-ruled state Govt.s (Uttar Pradesh, Madhya Pradesh, Rajastan and Himachal Pradesh), it was demanded that the Govt. should at once beg pardon of the nation and elections be held immediately.

Formation of Steering Committed of Shriram Janmabhumi Nyas Manch
A Steering Committee of Shriram Janmabhumi Nyas Manch was formed under the Chairmanship of Pujya Vamdev Maharaj at Prayag in January 1993. Four meetings of the Steering Committee were held at Delhi, Tengannur (Tamil Nadu), Haridwar and Nagpur.

Five Special Sessions of Sixth Dharma Sansad
Meetings of Kendriya Margadarshak Mandal held at Tengannur, Haridwar and Nagpur decided to convene five special sixth session of Dharma Sansad to decide the future course of action in respect of Shriram Janmabhumi.

Decision of Supreme Court – 1993
Govt. of Bharat issued an order on 07 January 1993 to maintain status-quo at the disputed site and the President of Bharat asked the Supreme Court on the same day to give their considered opinion under Section 143(1) of the Constitution : œAs to whether any place of Hindu place worship was in existence at the site of the disputed structure? After hearing the case for 21 months, the Supreme Court pronounced a majority decision on 24 October 1994, whereby the acquisition was declared to be valid except the Section 4(3) of the Acquisition Act, which was abrogated. As a result of this abrogation of the Section 4(3), the acquisition of the site of the structure became null and void; and the Govt. was appointed as the receiver till such time that the dispute is not settled. The request of the President is returned unanswered. Charge sheets were filed against 40 accused in the special sessions court on 05 October 1993.

Security to Make-Shift Shriram Mandir built by Karsewaks
A resolution was passed in a meeting of Shriram Janmabhumi Nyas Forum and Margadarshak Mandal held at Haridwar on 25-26 June 1993 that the Central Govt. should ensure adequate security of temple built by the Karsewaks on 06 December 1992 together with the idol of Shriram Lalla.

Ban on Hindu Organisations
After 06 December 1992, the V.H.P., R.S.S. and Bajarang Dal were banned and four BJP ruled state Govts. were dismissed. Spate of atrocities against Hindu samaj began once again.

Ban on RSS and Bajarang Dal illegal
Bahri Commission appointed by the Govt. announced that the ban imposed on the RSS and Bajarang Dal was illegal. Without lifting the ban on the VHP, the Commission opined that its activities were praise-worthy and hence the ban imposed on VHP may be lifted at the earliest.

Memorandum to The President
In the follow-up of the resolution passed in the sixth session of dharma Sansad convened at Haridwar, Sant Yatras were taken out throughout the country between 14 to 24 October 1994. Similarly a Memorandum containing signatures of 10 crore people was submitted to the President of Bharat by Shriram Janma-bhumi Nyas Forum. But they deemed it fit not reply to it, in any way. It was considered as blatant insult of the society. It was decided later on to submit yet another memorandum containing the signatures of all the Sant-Mahantmas to the President.

Temple would come up at the same spot and that too by Shriram Janmabhumi Nyas
It was a clear cut opinion of the Sant-Mahatmas that Shriram Janmabhumi Temple should be built only at the very same spot, where daily worship has been going on to Lord Shriram Lalla Virajman. The temple at any spot other than this would not be acceptable for Hindus. Sants also decided that no mosque would be allowed to be built anywhere within the scriptural pricincts of the City of Ayodhya. It was a clear determination of the Sants that no other new Trust would be acceptable to them and that the Shriram Mandir at Ayodhya should be re-constructed bt Shriram Janmabhumi Nyas only with the amounts donated by over 6.25 crore Rambhaktas.

Section of the Acquisition Act be rescinded
Temple cannot be constructed at the spot of Janmabhumi according to the enactment passed by the Central Govt for acquisition of the premises of Shriram Janmabhumi, according to which the daily worship is being performed to Shriram Lalla Virajman. This law tramples the religious sensitivities of the Hindus out and out. Hence Sants demanded that this section of the enactment be rescinded immediately.

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Shriram Janmabhumi Mukti Andolan

Certain Memorable Dimensions of the Andolan Shriram Janmabhumi Andolan

Consummation of Shriram Mandir Shilannyas – 1989

Shriram Karsewa Vs Maha-Samar of 18 Days – 1990

Evidences in favour of Shriram Janmabhumi Mandir and Reply to the Documents of Babri Masjid Action Committee

3. Certain Memorable Dimensions of the Andolan Shriram Janmabhumi Andolan

(1) Release of Ram-Janaki Rathas of Uttar Pradesh

When Shriram-Janaki Rath Yatra was in its last phase in Uttar Pradesh, the Magistrate of Faizabad Court passed an order removing the lock placed on Shriram Janmabhumi Mandir by accepting the arguments ofHindus, on an application filed by a young advocate from Faizabad. The lock was removed on 01 February 1986. People in thousands thronged Shriram Janmabhumi for Darshan. The whole atmosphere began to reverberate with the slogans hailing Shriram, the embodiment of Dharma. But fanatic Muslims started communal disturbances as a reaction to this. As a result, the Govt. forcibly rounded up the Rathas in February 1986 and took three of them to Ayodhya and one to Rajapur (Banda).

Campaign for Release of Rathas:- The Rathas had reached 3500 places during the period of four months. There was no untoward instance anywhere on account of these Rathas. But in spite of the assurances, the Govt.did not allow them further. The Parishad helplessly filed a petition in the High Court; but there was no hearing of the case at all. Despite waiting for over one and a half years, the VHP determined in August 1987 to use the peoples power and take the Rathas held up at Ayodhya further from 25 November; and if the Govt. still creates hindrances, entire Hindu society would wage a struggle under the leadership of the Pujya Dharmacharyas by using the right to Religious Freedom conferred under the Constitution.

Once again, the public awareness programme was started with a Sant Sammelan in Lucknow. Sants assembled thereafter in the following Sant Sammelans at Kashi, Prayag, Chitrakoot, Ayodhya etc., re-iterated their resolution on 15 March 1987 to get the Rathas released by 25 November 1987 at any cost. Mangal Dhwanis were raised during night 22 March 1987; 512 corner-meetings were held in the whole province during the week from 22 to 29 March 1985; 280 Torch-Marches were conducted on 29 March 1987; 415 Prabhat Feris (early morning marches) were taken out; over 5.5 lakhs saffron flags were unfurled and thousands of Bajarang Dal workers set out towards Rajapur. Shri. Manas Maharathi Tyagi Maharaj came forward to give leadership to the Bajarangis. On account of all these, public awareness was awakened among the Hindus to such an extent, that the Govt. on its own handed over the three Rathas held up at Ayodhya at the door step of VHP Karyalaya at Lucknow on the night of 22-23 November 1987 i..e. much before D-Day on 25 November 1987. Hindu Power won the battle once again. But despite instructions to that effect, the Govt. did not release the Rath at Rajapur.

With an intention to get the Rath at Rajapur released, the Govt. was requested that there is no point to retain that Rath, when all other Rathas have been released already. Even then the Govt. did not listen. It understands only the language of strength. Bajarang Dal issued fresh warning that it would get the Rath released by 10 June 1988 at any amount of sacrifice, for which it was prepared fully. Tollies (batches) of Bajarangi started pouring in Banda in huge numbers. Manas Maharaj also reached Banda with his disciples. He was insistent that the Rath be taken to Allababad direct. The Govt. developed cold feet, lest it would have adverse impact in the ensuing bye-election at Allahabad, where Shri. V. P. Singh was the candidate. The Dist. Magistrate and Supdt of Poice held talks with the VHP workers for over 5 hours. After the talks, it was decided that the Rath be sent to Kanpur instead of Allahabad. Thirteen buses from Kanpur and 8 Buses from Unnao full of Balidani Jatthas (suicide squads) were on the roads. Thus the Banda Rath also was released and taken to Kanpur on 09 June 1990.

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(2) Resolve to protect Shriram Janmabhumi in Ayodhya – 1987

Shriram Janmabhumi Mukti Yajna Samiti and VHP decided to take a solemn resolve in Ayodhya on 05 April 1987 to protect Shriram Janmabhumi. With such an unprecedented success of the above programmes of Oath-Taking on 15th March 1987, Shankha Nad in the night of 22 March 1987, Awakening Week from 22-29 March 1987 and total Pradesh Bandh on 29th March 1987 in Uttar Pradesh, the conveners of the Shriram Janmabhumi Raksha Sankalpa were very confident that this display of Massive Hindu Down-pour of Rambhaktas began in Ayodhya for Shriram Janmabhumi Raksha Sankalp right from the morning of 05 April 1987 through a stream of 1500 buses and tractors, hundreds of trucks and jeeps, and several other conveyances. Entire Ayodhya became totally identified with Shriram. Whole City covering the area upto 10-12 Kms was reverberating with enthusiasm of the youths holding Saffron flags. People of Ayodhya said never before such a crowd was gathered even during the usual Ram Navami Mela. Lakhs of men and women took bath in Sarayu river early in the morning and had the Darshan of Shriram Lalla. Thereafter they started moving again towards the banks of Sarayu for the public meeting in total disregard of scortching heat.

Jagadguru Shankaracharya Swami Vishnudevanand, Pujya Prabhudatt Brahmachari, Jagadguru Ramanandacharya Swami Shivaramacharya, Goraksha Peethadhihwar Mahant Avaidyanath, Mahant Nrityagopal Das, Paramhans Ramchandra Das together with various office-bearers of VHP, Shriram Janmabhumi Yajna Samiti and Bajarang Dal like Shri. Shivanath Katju, Rajamata Vijayaraje Scindia, Sushri Mandakini Dani, Shri. Ashok Singhal, Acharya Giriraj Kishor, Shrishchandra Dixit, Devakinandan Agrawal, Dau Dayal Khanna, Omkar Bhave, Vinay Katiyar etc. were present on the spacious dais.

Sankalp Samaroh began with blowing conch shells, cymbals and bells; and the devotees stretched both their hands towards holy Sarayu river and repeated the following Sankalp :

The Sankalp was dictated by Pujya Jagadguru Ramanandacharya thus :

œI swear in the name of Shri Ram, the embodiment of Dharma, that I shall render active co-operation with my body-mind-wealth for the establishment of our holy Shriram Janmabhumi and shall never allow removal of Shriram Lalla Virajman installed at the Janmabhumi; and I shall rest only after constructing a magnificent temple there.

Pujya Mahant Avaidyanath, the President of Shriram Janmabhumi Mukti Yajna Samiti said that the grand temple has to be constructed at the site of Shriram Janmabhumi; or else, the symbol of national insult shall remain on our chest pestering us for ever. Besides, he also demanded that certain Muslim leaders and anti-national elements should be punished, who were hurling insults at the national symbols of honour .

Giving an example of historically most famous SomnathTemple, the then Sah-Sarkaryavah of RSS Prof. Rajendra Singji (Rajju Bhaiyya) said that when the country became independent, the Navab of Junagarh ran away to Pakistan. Sardar Patel went there and he took a pledge with the sea water on his palm for construction of Somnath Mandir and said that when the country was enslaved, the Somnath Temple was demolished. Now that the country has become independent, it shall be re-constructed. He placed this matter before the Central Cabinet, which unanimously approved including Pt. Nehru. Though the decision was taken by the Cabinet, but after consultations with Mahatma Gandhi, it was decided that the S7omnath temple be constructed by a Trust with the money of the Hindu people. The temple was inaugurated by the then President of Bharat Dr. Rajendra Prasad. Rajju Bhaiyya further told that some of the Officers from the Archeological Dept. had gone to Sardar Patel with a proposal to convert it into a national memorial. But Sardar Patel told them point blank that the temple was being constructed in keeping with the religious sentimentalities of the Hindus and an idol would be installed therein.

Rajju Bhaiyya further said that the Somnath temple is a very clear precedence for the rulers that there should not be any difficulty in arriving at a decision in respect of Shriram Janmabhumi Mandir.

While taking a dig at the displeasure of some Muslims, he said that people resort to anger and force, when they have no sane argument and their case is weak. He advised the Muslim brethren that they should have respect and honour for Shriram as the Muslims of Indonesia have. This would enhance the esteem about them in the minds of the Hindus.

The following four resolutions were passed in the Sammelan :

01.The first resolution demanded that the management of Shriram Janmabhumi be handed over to a Trust created by Shri. Ramanandacharya immediately..

02.The Second resolution prevailed upon the Govt. to bring a bill in the Parliament for restoring the three places of worship and devotion for the entire nation to their status prior to advent of the alien aggressors to fulfill the just demand of the Hindus.

03.While cautioning all the patriotic citizens about the dangers, the third resolution demanded that the anti-Hindu forces be declared as anti-national and punished as such.

04.The fourth resolution proclaimed that the Parikrama (circumambulation) is a part of worship at Ayodhya and demanded that the ban imposed on it be removed forthwith; or else, there would be serious repercusions of it.

President of Shriram Janmabhumi Mukti Yajna Samiti Mahant Avaidyanath and Shri. Ashok Singhal also presented their views.

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(3) Decisions taken in respect of Shriram Janmabhumi Mukti Yajna Samiti – 1988.

Following decisions were also taken in the meeting of Shriram Janmabhumi Mukti Yajna Samiti held at Ayodhya under the Chairmanship of Pujya Mahant Avaidyanath on 24 April 1988 :

01. After getting prepared a design and plan of the proposed Shriram Mandir at Ayodhya through important architects and sculptors in the country, the work of construction should be started for a Bhavya Mandir on Shriram Janmabhumi. The Govt. was requested not to present itself as an obstacle in this sacred task.

02. The Govt. has committed an act of perfidy against Hindus by not passing an enactment bestowing upon the Hindus the full authority over the Shriram Janmabhumi, due to the policy of appeasement of Muslims. There is no choice before the Hindus other than mass movement; hence they should be prepared for that.

03. A comprehensive meeting of all the Sants be convened in the month of July for drawing the future course of struggle and movement. (This Meeting was held on 03-04 July 1988 at Haridwar).

04. A massive Shriram Maha-Yajna be performed in Ayodhya so that the Government would be blessed with necessary wisdom for liberating three places of worship viz. Shriram Janmabhumi at Ayodhya, Shrikrishna Janmabhumi at Mathura and Jnanvapi Vishwanath Mandir at Varanasi.

05. An appeal should be made to all the political parties and peoples representatives to extend their unstinted support for the re-construction of a grand temple on Shriram Janmabhumi.

06. The struggle for liberation of Shriram Janmabhumi should be carried on with the active involve- ment of all the Hindu organisations in the country and for this purpose, the Shriram Janmabhumi Mukti Yajna Samitis be formed in every Assembly segment as also in every district.

07. Mukti Yajna Samiti be formed in every College of the Uttar Pradesh with the assistance of Bajarang Dal and students got associated with this struggle.

08. Dharmacharyas and Sants should guide the steering Committees in every district.

09. The Campaign should be spread throughout the country.

10. Work of constructing Shriram Janmabhumi Mandir be accomplished with the help from all Hindus in the country and also those living abroad.

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(4) Muslims Dream of praying Namaz at Shriram Janmabhumi shattered – 1988

Babari Action Committee had declared that they would undertake a mini and a long march to Ayodhya on 12 August and 14 October 1988. Audacious proclamation of thousands of Muslims from Uttar Pradesh marching on 12 August 1988 and that lakhs of Muslims from all over the country proceeding on 14 October 1988 to Ayodhya for praying Namaz at Shriram Janmabhumi in Ayodhya was an open challenge of aggression against the Hindu society. It was unanimously resolved by the meeting of the Kendriya Margadarshak Mandal of the VHP held at Haridwar on 03-04 July 1988, wherein Sant-Mahatmas from the nooks and corners of country had participated to accept this challenge and completely foil these marches throughout the country.

Sant-Mahatmas proclaimed 12 districts of the Faizabad Region as hot-area and traversed all the places for creating public awakening and lakhs of youth Bajarang Dal workers undertook the task of foiling the nefarious game of the Muslim extremists. Although various leaders of Muslim communities and also the religious leaders of Dar-ul-Ulum of Deoband had declared these marches as non-Islamic, the Babri Action Commitee did not budge an inch. But the commotion was created in the committee, when Shriram Janmabhumi Mukti Sangharsh Samiti declared that millions of youths of Bajarang Dal would recite Hanuman Chalisa in the premises of Jama Masjid on the banks of river Yamuna on 12 August.Shahi Imam Bukhari of Jama Masjid, who was indulging in anti-Hindu villification campaign, got so much terrified by this proclamation that he requested the police and Government officers to provide him Police security.

Government also was scared by the declarations of reciting Hanuman Chalisa at various places other than Jama Masjid. Central Home Minister Shri Buta Singh and the then Chief Minister of Uttar Pradesh Shri Narayan Datt Tiwari desired to intervene in the matter.

In the mean while, the Babri Masjid Action Committee announced cancellation of their proposed Mini March on 12 August. But this announcement was made only by five out of ten members of the committee, whereas rest announced the status-quo. As a result, the attempts made by huge number of Muslims to reach Ayodhya were foiled by the volunteers of Bajarang Dal as also by the urban and Rural masses all along the road.

Bajarang Dal under the guidance and leadership of Sant-Mahatmas had established vigilance spots along an area of12 Kilometre surrounding Ayodhya. Hundreds of Bajarang Dal workers were keeping a day-night vigil to scan each and every body passing through that point. Apart from the Bajarang Dal youths, various segments of society like farmers, labourers, herdsmen etc. had joined in halting the vehicles with enthusiasm. Rural womenfolk were also not lagging behind.

Thousands of youths, women and Hindu populace stood near the Lahiya bridge on Lucknow- Faizabad road under the leadership of Swami Suman Chaitanya Brahmachari, checked every single vehicle and turned all the Muslim passengers back.

Volunteres of Bajarang Dal returned eight buses packed with Muslim passengers in Barabanki. Besides, vehicles were stopped and Muslim passengers were asked to get down at several other places.

At some places some anti-social muslim elements tried to protest feebly. There were some skirmishes also; but over all, everything was passed off peacefully. No untoward incident was reported from anywhere. This mini-march of 12 August 1988 was totally foiled. Not a single out-side Muslim could reach Ayodhya on that day.

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(5) Planning and Implmentation of Shriram Shilapujan – 1989

With a view to create public awakening in the country after the Independence, Shriram Shilapujan programme was arranged. This was indeed an unprecedented and unique programme. Crores of people living in about three lakh villages were contacted both individually and collectively through the medium of this programme. As a result of this contact, peoples faith in Dharma got consolidated and a feeling of mutual love, affection and affinity was created on the social level as also thier will power to be prepared for any kind of struggle against the Anti-national forces. This was such a programme that there was no Hullabaloo, no fights no struggle, no law of the land was broken nor any objectionable situation created. Even then excepting just a few places throughout the country from Kashmir to Kanyakumari and Dwaraka to Kamakhya over 2.75 lakhs of villages comprising of various units of about 2,000 people each, including the towns and cities performed the programme of Shriram Shilapujan srictly according to the scheduled plan, peacefully and magnanimously without any excitement. Country-wide successful implementation of this plan made the Hindus happier, fanatic Muslims concerned and the Communists worried. The police were surprised and the media-men were all praise for the programme. All exclaimed, What an uncanny scheme it was!. It recieved so much of publicity that it acquired a universal format at once. Besides Bharat, the worshipped Shriram Shilas were recieved from over forty countries of the World. The journalists of most of these countries were so overwhelmed by this progamme that they made themselves convenient to be personally resent at Ayodhya to witness the Shilanyas programme with thier own eyes.

Decision by Sants and plan by Parishad

Shriram Janmabhumi Mukhti Yadnya Samiti took a decision to perform shilanyas (foundation laying)of a magnifisant temple on ShriRam Janmabhumi on the auspiciuos occasion of Devotthan Ekadashi (9 November 1989).The above decision received comprehencive support of the Kendriya Margadarshaka Mandal and Dharmasamsad throuth their respective meetings.There are about 6.5 lakhs of units with an approximate population of one lakh each.The organisational network of the Vishwa Hindu Parishad could reach to about 80% of the Prakhandas by the time of its silver jubily year.Taking the work to the units of 10,000 population each was planned for the silver jubily year but the scheme of reconstruction of Shriram Janmabhumi Mandir also cameup atabout same time. The issue of construction of a magnifisant Temple was such a issue that would enlighten the hearts of entire Hindu masses and Hindus in the remotest villages also would get associated with this holy cause. Keeping this in view a plan was prepared to invite Shriram Shilas (Worshiped bricks)from every unit of about 2,000 population to Ayodhya.

Participation by each Hindu was a Salient feature of the plan

There were and are most liberal individuals and also families in our Dharma-oriented Country, who could single-handedly bear on their own the entire financial burden of the magnificent Temple. But the Sant-Mahantas decided that there should be participation and involvement of every Hindu in the cause of Shriram Janmabhumi Temple, if the Temple at Shrieam Janmabhumi for Lord Shriram, the embodiment of Dharma, has to be the centre of faith for all the Hindus spread all over the World. With a view to respect the feelings of the Sants it was decided to recieve Rs.1-25 from every Hindu after performing the puja of Shriram Shila. Similarly Rs.5/- from every small family and Rs.10/-from every big family was also excepted. Separate coupens were printed for each of this category. Receipts were also prepared for those paying larger amounts. It was also expected that a minimam of one Shriram Shila should come from a unit of 2,000 population each or a Upa-Khanda (village) together with the Dakshina after the worship.

Programme

With a view to successfully implement the plan the following programmes were chalked out–Shriram Shila should be worshiped at every Upa-Khanda level on Ashwin Shukla Pratipada (30 September 1989); the procession of the worshiped Shila be taken out through the village for three days, so that everyone in the Upa-Khanda could get an opportunity to worship the Shila. It was also decided to bring all the Shilas from all the Upa-Khandas to the Prakhanda Kendra ceremoniously and Shriram Maha-Yajnas be performed for a period of three to five days after thier reception at Prakhanda Kendra. There after these Ram Shilas should be sent to Ayodhya through a Rath. It was further decided that all these programmes be completed by Devothan Ekadashi (9 November 1989) so that the Shilannyas progamme could be consummated at Ayodhya on 9 November 1989.

Opposition to Shriram Shilapujan Programme

A resolution was unanimously passed by an emergent session of Lok Sabha on 13 October 1989 that Government should not co-operate with the Shila Pujan Programme. The Vishwa Hindu Parishad was advised to cancel the Shila Ppujan programme. One gentleman called Shri V. M. Tarkunde filed a writ in the Supreme Court on 15 October 1989 requesting for a stay on the Shila Pujan Yatras.The Sunni Wakf Board filed a revision petition on 16 October 1989 to revise the order for removing the lock. They also filed a petition on 18 October 1989 requesting for prohibiting the entry into the pricincts of the Janmabhumi for the common masses.They also requested for not allowing any Shilannyas within the an area of two hundred yards of the premises. Shri. Ram Jethmalani appealed to the Vishwa Hindu Parishad on 18 October 1989 that the programme of Shilanyas must be withdrawn at all costs.

Pre-determined programme shall take place at Scheduled Date and Time

It was made very clear to Home minister Shri. Buta Sigh on the night of 17 October 1989 that the programme shall not be cancelled at any cost.Smt. Sheela Dixit was informed on 18 October 1989 to keep the Prime Minister and Home Minister apprised that they should allow the Shilannyas for avoiding unnecessary complications. An emergency meeting of the High Power Committee appointed by Shiram Janmabhumi Mukti Yajna Samiti on 18-19 October 1989. Mahant Avaidyanath made an announcement in the Press club of Delhi on 19 October 1989 that the proposed programme shall be held at the fixed spot at scheduled time. Full bench of the Lucknow High Court rejected on 23 October 1989 both the petitions filed by the Sunni Waqf Board. The Supreme Court rejected on 27 October 1989 both the petitions (1137 and 1152 of 1989) filed by the Muslims. The Supreme Court ruled in the matter raised by Shri. Tarkunde that taking out a religious procession is a basic Constitutional right. Hence the Ramshilas cannot be prevented from reaching Ayodhya. The experts arrived from Kashi to determine the spot of Shilannyas at Ayodhya. The chief architect of the Mandir Shri. Chandrakant Sompura was also present on this occasion. A spot was fixed at the eastern distance of 192 feet from the Idol and 70.5 feet in the southern direction from it with the consent of all. An 8 feet sqare was prepared, plastered at the fixed spot and a flag was erected in the evening of 2 November 1989. Shriram Shila Rathas togethr with thousands of Sants and Mahants started pouring in Ayodhya from 5 November 1989.

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Poojan and Blessings by Senior Sants

With a view to get co-operation from all sections of the society, it was decided to enlist the blessings of senior Acharyas of all Sampradayas after performing the required puja of Shriram Shila by establishing contacts with all the places. .Accordingly, the senior Acharyas of all Sampradayas did perform the Pujas and gave their blessings for the construction of the Temple. Some of the Dharmacharyas who performed the Pujan were as follows :-

* Brahmarshi Pujya Shri Devaraha Baba Prayag, Brindavan
* Kanchi Kamkoti Peethadishwar Jagadguru Varishtha Shankaracharya Pujya Swami Chandrashekharendra Saraswati Maharaj, Madurai
* Kanchi Kamkoti Peethadeeshwar Jagadguru Shankaracharya Swami Jayendra Saraswati, Haidrabad
* Jyotish Peethadishwar Varishtha Shakaracharya Pujya Swami Shantanand Maharaj, Badridham
* Govardhan Peethadishwar Jagadguru Shankaracharya Shri Niranjandev Teerth Maharaj, Jagannathpuri, Jodhpur.
* Jyotish Peethadhishwar Jagadguru Swami Vishnudevanand Maharaj, Jabalpur
* Pujya Shri Satya Sai Maharaj, Puttaparthy (Andhra Pradesh)
* Pujya Ramchandra Keshav Dongre Maharaj, Sanavad ( Gujarat)
* Jain Muni Pujya Acharya Tulsi, Ladnu (Rajasthan)
* Pujya Jagadguru Shankaracharya Swami Abhinav Bodhanand Pushpagiri Mathadhishwar, Vijayawada (Andhra Pradesh)
* Pujya Murari Bapu ( London)
* Pujya Sushri. Indira Beti, Vallabh Sampadaya, Vadodara ( Gujarat)
* Pujya Pramukh Swami, Swami Narayana Sampradaya, Karnavati
* Pujya Shri. Ramsukhadas Maharaj, Bikaner
* Jain Muni Pujya Acharya Sushil Muni ( London)
* Pujya Jagadguru Shankaracharya Swami Bharati Tirth, Shringeri Mutt
* Virakta Shiromani Pujya Shri. Swami Vamdevgiri Maharaj, Banswada, Bhilwada (Rajasthan) 18. Pujya Mahant Ramchandradas Paramahans Maharaj, Digambar Akhada, Ayodhya
* Pujya Shri. Narayan Jeer Swamigal Maharaj, Jeer Mutt, Rajmuhndri
* Jain Muni Pujya Nanalal Maharaj, Shwetambar, Kanod, (Udaypur)
* Pujya Jagadguru Madhwacharya Shri. Swami Vishweshtirth Maharaj, Udupi (Karnataka)
* Pujya Goraksha Pithadhishwar Shri. Mahant Avaidyanath Maharaj, Gorakhapur
* Pujya Mahamandaleshwar Swami Satyamitranand Giri Maharaj, London
* Bouddha Bhikhkhu Bhante Jnanjagat Maharaj (Bodh Gaya)

Apart from these worshipful, various other Dharmacharyas participated in the Shila Pujan. Thus the Shila Pujan programmes were performed with enthusiasm by the Pramukh Swamis of all the Panth-Upa-Panthas like Bouddha, Jain, Sikh, Shaiva and also other Sants of Vanavasi and Backward localities.

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Beginning

Programmes of Shriram Shila Pujan normally began in all the villages, towns, cities from 30 September 1989. But the Pujan started at Badrinath Dham, Kedarnath, Gangotri, Yamunotri on 17 September, 1989. Because, the roads to these shrines would be closed by then. Shila Pujan was performed in Badrinarayan Mandir in the presence of Senior Shankaracharya of Badri Dham Swami Shantanand Maharaj and chief Pujaris. The Secretary General Shri. Ashok Singhal, Shri. Dattopant Thengdi of Bharatiya Majadur Sangh, Sants of Badri Dham and several workers were also present on this occasion. The worshipped Shriram Shila was ceremoniously taken out into a procession through the streets of Badri Dham upto Tibet borders to enable common people to perform the Pujan. Rustics from the villages did the Pujan with faith and devotion. It was also seen that a number of ascetics, who never came out of their caves, also came out for Pujan. They did the Pujan and blessed the cause.

Worshipped Shilas came from abroad too

A massive, historic Sammelan of Hindus in Europe was organised at London on 26-27-28 August 1989. Founder member Pujya Swami Chinmayanand, Jain Muni Sushil Kumar, Mahamandaleshwar Pujya Swami Satyamitranand Giri, a noted Sant from Gujarat Shri Avichal Das, Shri. Murari Bapu etc. together with 400 other delegates from Bharat were also present in this Sammelan. All these Sants performed Pujan of Shriram Shila. Local Mayor also did the Pujan. Apart from this, the worshipped Shilas also came to Bharat from 40 countries like U.K., U.S.A., Canada, Denmark, Norway, Sweeden, Holland, Singapore, Malaysia, Hongkong, Australia, Surinam, South Africa, Zambia, Botsvana, Mauritius, Spain, West Germany, Belgium, Portugal, Israel, Srilanka, Bangladesh, China, Thailand, Keneya, Nepal. These Shilas were not unifrom either in their shape or size; nor of one and the same material. Some were of stone, some of metal and some others were of fibre. Shila from China was made up of a valuable diamondine material.

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Shilapujan in Bharat

Ritualistic Pujan of Shriram Shilas actually began on Ashwin Shukla Pratipada (30 September 1989). Shilapujan was held at several Public Durga Puja pandals in the West Bengal. At some places some obstacles came up; but the it did not affect the firm faith of Rambhaktas.

It was estimated in the Varga of Provincial Samyojakas held in July 1989 that the Pujan would be possible at 2,30,383 places of a total 3,45,800 places. But the sentiments attached with the magnificent temple of Shriram Janmabhumi and the Shila worshipped by us is going to be the part and parcel of that temple caught the imagination of the common Hindu masses, that the spate of Hindutva suppressed for years errupted and reached a boiling point. The upsurge of enthusiasm for wiping out the blot on the face of Mother Bharati for centuries went to such an extent that Gram Pramukhs and Sarpanchas of the villages themselves came forward and performed the Shila Pujan at their places. In all pujan was performed at 2,75,705 places with a participation of 10,97,95,804 men and women throughout the country.

Shriram Maha-Yagya

All the Shilas worshipped in the Upa-Khandas were ceremoniously brought to Prakhand Kendras. A plan was prepared to perform Shriram Maha-Yajna together with grand reception to the Shilas at Prakhand Kendra. Shriram Maha-Yajna continued at places for full five days, while at some other places it went on for three days only. Exhibitions, Sammelans on various topics were also organised along with the Yajna. A total of 4,251 Yajnas were performed wherein 3,24,13,745 people participated throughout the country.

Funds were separately raised for the performance of these Yajnas. Nothing was spent for this purpose from the amount of the Nyas.

Shilas on way to Avadhpuri

It was decided to send these worshipped Shilas in a well-decorated lorry under the protection of Bajarang Dal after the Shriram Maha-Yajnas. Separate dates were allotted to different regions to reach with these Shilas. As per the plans, Shriram Shilas from most of the places in the northern Bharat had reached Ayodhya much before the Shilannyas. Accordingly, the Sants welcomed these Ramshilas from Jammu-Kashmir, Punjab, Hariyana, Himachal Pradesh, Indraprasth, Rajasthan, Uttar Pradesh, Bihar etc. on 06 November 1989. Shriram Shilas from rest of the places could reach Ayodhya only after Shilannyas programme. Soldiers of the Bajarang Dal battalions, who were accompanying the Shriram Shilas, were as though bringing with them the sacred inheritence of the Hindu sentiments. The joy and delight of success in fulfilling their sacred duty was shining on their faces. Wherever these Shriram Shilas were welcomed, the people used to offer flowers, perform Arati and distribute Prasad all along the road. A religious atmosphere being created all over, was simply indescribable.

Bomb Attack on Shriram Shila Rath in Bihar

There was absolutely no problem or difficulty while bringing the Shriram Shilas to Ayodhya from all over the country. But Shriram Shila Rath was attacked with bombs near a Muslim school in Tatarpur in Bihar. The role played by the Divisional Chief of the Bhagalpur Parishad Dr. Ajay Kumar was commendable. The event reverberated in the Parliament of the country and it became the cause of fall of Congress in Bihar. A Commission of Enquiry was also set up to inquire into the incident.

Shilanyas

The last programme of the Shriram Shilapujan was the ceremony of Shilanyas.An unique programme that would be eternally remembered as a historic event. This was not merely the Shilanyas of a Mandir, but the Shilanyas of re-establishment of œHindu Glory; a manifestation of its faith, confidence and convictions. Similarly it was the collective display of its unity, strength and power.

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(6) Consummation of Shriram Mandir Shilannyas – 1989

` Kartik Shukla 12, Friday, Vikrami Samwat 2046 (10 November 1989). Time 1.35 p.m. Pushpanjali (flower offerings) Programme. Uproar of œJai Shriram. Shilannyas was performed for the construction of Shriram Mandir on Shriram Janmabhumi. A beginning of a new history. Reverberation of a new consciousness. Delight had rather fainted and bliss was flowing as tears through the eyes.

This moment of supreme bliss had not arrived just for asking. It had come only after testing the faith, sacrifice and struggling spirit of innumerable people. It had brought lakhs of Sants-Sadhakas out of their Ashrams-Mutts-Peethas. It affirmed the aspirations and devotion to Ram of crores of compatriots. It had scanned the dedication of thousands of workers; tolerated the mischief of powers that be and illusory strategies of the politics; it witnessed the issue of Shriram Janmabhumi being pushed on to the chess board of electoral politics.

Govt. creates obstacles for Shilannyas

The then Prime Minister, Home Minister and U.P.Chief Minister etc. met Rev. Devraha Baba and offered an alternative spot for the Shilanyas. But Devraha Baba rejected their offer outright.It was decided after discussions with the Baba that the Shilanyas would take place exactly at the same spot, where the flag was erected originally.

A News came to Ayodhya on 07 November 1989 that the Lucknow bench of the Allahabad High court decreed that the decision regarding whether the Shilannyas could take place or not cannot be taken in the absence of the Chief Justice. The Chief Justice would come to Lucknow only on the next day and decision might come out. Discussions centred around the Court and its decision. On the same day the High Court presided over by the Chief Justice pronounced, œSince the spot of Shilannyas is disputable, the Shilannyas cannot take place there.

Here, the site fixed for the Shilanyas was declared as disputable by the High Court; and there, the forces in Ayodhya were re-inforced. Armed security forces surrounded the entire premises of Shriram Janmabhumi. The security forces took possession of the site of proposed Shilannyas with their troops in four files from all sides. Rambhaktas were firm on their decision of Shilannyas. The administrative decision aside, the volunteers of Bajarang Dal and Sant-Mahatmas got engaged in Akhand Ram Japa. and Sankirtan. The Govt was firm with the decision given by the Court and here the Rambhaktas on their own decision. 10,000 Sants and Bajarang Dal workers were re-iterating their pledge of constructing Shriram Mandir at the same spot; whereas the Govt. was hard pressed not to allow the Shilannyas. It was a sort of a tug of war going between the security forces of the Govt. on one hand; and the Sants and Rambhaktas on the other.

Next day, i.e. 08 November 1989 was the day of tention, doubts, fear and possibilities — The Sants were too anxious to become an offering in the Shriram Janmabhumi Mukti Yajna and the Govt was with the situation that was becoming uncontrollable with greater intensity. Common man and intellectual class were faced with the question whether Sant-Mahants and workers of Bajarang Dal could be able to pierce through the wall erected by the security forces. If not, then hows the Shilannyas could take place? and if yes, after how many killings and how much of blood spilling? Shriram Janmabhumi Mukti Yajna Samiti had only one concern that there shall be digging of the land and there shall be Shilannyas of the Mandir at all costs. And if there is a tussel between the Govt. and Shriram, then victory of Shriram is hunddred percent certain.

Opposition to Shilannyas and Tensions in the Programme

Whereas the number of forces were increased by the Govt for opposing the Shilannyas, Iikewise the strength of the Rambhaktas also went on burgeoning in Ayodhya. Bayonets were stretched by the security forces, but their eyes were down cast. Their faces were indifferent and bodies lifelessly erect. Some soldiers were murmuring with each other, in subdued voice, œGovt. has committed a folly. Whether these weapons could be able to shoot these Rambhaktas?

The area surrounding the spot of Shilannyas was filled with the volunteers of Bajarang Dal and Sants. The market spot was surrounded by the Central Security forces and Border Security forces. The lanes and bye-lanes of Ayodhya were full either of the Jawans of Security forces or Rambhaktas, who were determined to perform the Shilannyas. Suicide squads of the Satyagrahis were getting readied. Arrangements about the leadership of the troop of Satyagrahis and date/time of the Satyagraha went on in full swing. Fear of bullets or jail was not fritening them.

Tension and excitement were at their peaks. The local administration was too worried about what would happen next? They contacted Lucknow, œSituation is serious. It is not possible to maintain law and order with the help of the security forces. Because, there is no guarantee whether the forces would obey the orders or not. Emotions of the Rambhaktas are explosive. They cannot be controlled by using the force. More than 10,000 people are ready to lay down their lives. Immediate orders are awaited.

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VHPs Firm resolve – Shilannyas exactly at the spot of the flag

The Administration was at the tenter hooks because of the firm resolve of the VHP. The Chief Minister urgently flown Mahant Avaidyanath from Gorakhapur to Lucknow by a state chartered plane. The Mahant was told on behalf of the Chief Minister that œthe court has pronounced the spot as disputable, where you wanted to perform the Shilannyas. You may opt for any other spot and perform your programme.

Mahant replied, œThis decision is not acceptable to us. We shall perform the Shilannyas where we have erected the Fag on 02 November 1989 after a deep thought. This is the central point of the proposed Mandir. We are not bound by the court decree. If you create hurdles in the Shilannyas, then we are left with only two options — one, Shilanyas; and second, Satyagraha. We have come prepared to Ayodhya for Satyagraha.

Mahant was firm on his decision. Narayana Datt Tiwari was shaken fully. The Chief Minister conta-cted Delhi and requested Buta Sing to œrush at once. Buta Sing dashed to Lucknow by plane. He spoke to the Mahant, œThis is election time; the situation may worsen. You may please accept the decision of the Court.

Mahantji reaffirmed, œYourself and your Govts. are responsible for todays situation, not we. We had not declared the programme of Shilannyas keeping your elections in view. In fact, you have implicated the Shilannyas programme in the elections. We shall perform the Shilanyas only at the pre-determined spot. This is an article of faith for more than a billion Hindus. We do not look at it with political angle.This is a matter of national identity and pride. Shilannyas programme would take place as per the plans on 09 November 1989 and at the same spot.

Govt. bowed before the Sants

Home Minister Buta Sing became helpless. He consulted the Chief Minister, Home Minister, Chief Secretary, D.G.Police, D.G.Vigilance of the State, Secretary of Central Home Ministry, Advocate General of the State etc. Map of the Janmabhumi was called for once again; its measurements taken. The Advocate General informed in the presence of the Central Home Minister Buta Sing, Chief Minister Narayan Datt Tiwari, Home Minister of the State Sushila Rohatagi, DG Police Joshi, DG Vigilance etc, œMahantji ! There was some mistake in the measurements. The spot, where you have proposed to perform the Shilannyas is outside the boundaries of the site No. 586. You can do Shilanyas at that spot.

Talks finished. The Ayodhya Administration received the instructions from Lucknow, œThe spot fixed for the Shilannyas is outside the disputed lands. Allow the Shilannyas. And thus the Govt. had to bow before the power and resolve of Rambhaktas. It had twisted the decision given by the Court. But the Govt. machinery publicised the news some thing like this on the Doordarshan, œThe VHP has aggreed to perform the Shilannyas outside the disputed land. Ashok Singhal commented on the news bulletin broadcast in the name of Buta SiAngh thus, œButa Singh is lying.

Buta Sing had really indulged in false propaganda. Thousands of people and media persons hailing from the entire world witnessed the Shilannyas taking place on 10 November exactly at the same spot where the flag was erected.

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Shilannyas at the pre-determined spot

Mahant of Digambari Akhada Swami Ramchandradas Paramhans began to dig for the foundation in the Agneya (south-east) corner of Sinhadwar of the porposed Mandir after performing the Bhumi Pujan at 09.30 in the morning of Devotthan Ekadashi, Thursday the 09 November 1989. Thereafter the Yajna commenced exactly in the western direction of the already dug-out spot for the Shanti of Vasudev of the Shriram Mandir and for the consummation of all the works without any problems, difficulties or obstacles. A team of seven Vidwans (well-versed experts) in the Acharyatva of a noted Vedacharya Pt. Mahadev Shastri performed all the Vedic rituals like Maha Ganapati Pujan, Swasti-Vachan, Matruka, Ghruta-Matruka Pujan and Nandi Shraddha Karma etc.

Foundation digging began. This sight could not be contained in thousands of earthly eyes of those assembled there on the occasion. The foundation digging was not confined merely for the construction of Shriram Mandir alone, but it was happening as though for the construction of Hindu Rashtra Bhavan of the most ancient nation called Bharat. People in and around Ayodhya rushed to Shriram Janmabhumi in such a hurry, as though Lord Shriram was returning from his forest sojourn. They were applying the dust dug out from the spot on their foreheads as though they were applying Sandal paste; tying a knot of the dust in a corner of their Dhoti as though it was very precious treasure or nector like Prasad for them. Rambhaktas were circumambulating the Shilannyas Sthal whole night and carried the soil dug out at the Shilanyas Sthal to their homes.

A Pujan was performed by invoking the Bhudevi after her Dhyan on the back of a tortoise for the establishment of the Vastudev at 12.30 in the after noon on 10 November 1989 in the dug out spot on the Sinhadwar of the Mandir in the ever-awaited Muhurat of Shilanyas. The Shesh Nag was installed on the worshipped spot. Thereafter Nanda, Bhadra, Jaya, Rikta and Purna Shilas were placed respectively in the eastern, southern, western, northern directions and the centre whereupon the Kalashas called Padma, Mahapadma, Shankha, Makar and Sagar-Nidhi were placed respectively. The gold coins and a Certificate of Shilanyas carved on a Tamra-Patra (copper plate) by Padmashri Dr. Shastri was also installed together with these five Kalashas. One hundred forty Shilas were also placed at the Nyas Sthal by the Pujya Dharmacharyas present on the occasion along with five worshipped Shilas.

Shriramjis Grace is Inscrutable Indeed!

What a great difference between a moment earlier and the current one ! It might be called as nothing but the grace of Shriramji only. Everything was impious a moment earlier and a moment later every thing was pure, pious, holy and sacred.

Mere description of the religious rituals of Shilannyas programme consummated on 10 November would not suffice. The psyche, thoughts and character of Bharat found a glorious expression on that day. Witnessed by all the Sampradayas and Dharmacharyas, in the presence of several learned persons of great achievement, in front of numerous affluent people, in the shadow of thousands of valiant youths, the first Shila of the Shilannyas was placed by a Rambhakta from Bihar, Shri. Kameshwar Choupal. No Dharmacharyas or the representative of any Shaiva or Vaishnava, of any Bouddha or Jain, of any Sikh or Nath, of any Lingayat or Madhwa Sampradaya objected to it. Every one praised the good fortune of Shri Kameshwar. Every one thanked him with one voice. It was the evidence of social equality and harmony.

By doing the Shilanyas, yet another step was kept forward in the direction of fulfilment of the age old dream project of Hindus, Shriram Mandir Re-Construction. No power on earth could forestall this valorous step taken by the Parishad.

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(7) Shriram Karsewa Vs Maha-Samar of 18 Days – 1990

Several people consider Shriram Janmabhumi Andolan as the 77th battle. Prior to this, 76 wars have been fought over this issue. Four during Babars period (1528-1530), 10 during Humayuns (1530-1556), 20 during Akbars (1556-1606), 30 during Aurangjebs (1658-1707), 05 during Saadat Alis (1770-1814), 03 during Navab Nasiruddin Hyders (1814-1836), 02 during Navab Vajid Ali Shah (1847-1857), 02 during the British Regime. Like the Mahabharat War, this 77th battle was fought for 18 days. The most important aspect of this war was that in spite of differences in the modes of worship, the Sants, Acharyas and dharmagurus of all the creeds and sects of Hindu Samaj extended fullest co-operation for this cause. All of them assembled on one platform, took a pledge in one voice to work together whole-heartedly for the construction of Shriram Janmabhumi Mandir and gave splendid guidance to society to work unitedly for this cause. The battle field was not confined to the boundaries of Ayodhya or those of Uttar Pradesh; but it was fought throughout the length and breadth of the country from Kashmir to Kannyakumari and Dwaraka to Kamakhya. Millions of people, not only Hindus, but also Muslims and Christians, men and women, young and old alike were too eager to participate in this struggle, including those who could make it to Ayodhya, as also those, who were withheld or got stranded in the way and also those who could not go there. There were innumerable unknown soldiers who have lost their lives in this battle extra-ordinary, who have lost their limbs and organs and who have been crippled for rest of their lives. Not that, this surrender, sacrifice and martyrdom of all those in this struggle and battle would ever go in vain. Their cherished wish and desire of construction of Shriram Mandir would certainly be realised. If the details of the background, preparations of this 18 days battle royale, the atrocities and exploitation being heaped on Karsewaks every day, administrative suppression and repressions, and the upheavals that took place on the political and social horizens are recorded, a separate volume might be ready. But we are giving herebelow a brief account of the same :

Ayodhya was virtually cut off from rest of the country during the period of these 18 days. Telegraph and telephone cables were cut off and wireless service was totally under the control of the Govt. Obstacles of all types were created by the administration on the railways, roads and high-ways. Journalists were facing tremendous difficulties in collecting news and despatching the same to their HQs. All the means of conveniences like railways, buse service, ferry boats, rikhaws, roads, highways, markets every thing were shut down. Various types of administrative blockades were also encountered at every step by the Karsewaks.

Maha-Samar ensued between the Karsewaks hailing for Shriram Karsewa undertaken as a part of this movement from all parts of the country on the one hand and on the other, the Central Govt., Uttar Pradesh Govt. and the anti-national forces for a period of 18 days from 21 October to 07 November 1990. Lakhs of people participated in this struggle. Thats why it was called as Maha-Samar (Battle Royale). It was obstanacy of the part of Duryodhan, the representative of people in power during the Mahabharat Samar that he would not concede even an inch of land without a war. And in this Mahasamar the representatives of the people in power like Prime Minister Shri. V. P. Singh and the then Chief Minister of Uttar Pradesh were also insisting that they would not allow Mandir reconstruction at Shriram Janmabhumi without a decision of the Court. œLet power go, but I shall not allow Mandir to come up, œI shall not allow the Karsewaks to reach Ayodhya at any cost, œNot even tiny bird would be allowed to fly anywhere near the sanctum of Temple, œVHP workers would not be able to see the present structure even with the telescope — these utterences by Shri Mulayam Sing Yadav smack of Duryodhani mentality of the Mahabharat era.

The first commander of the ruling party in the Mahabharat war Mahatma Bhishma had vowed to kill 10,000 solders every day and he did so for the first 10 days of the battle by adopting ever new strategies and plannings every day. In this Maha-Samar also, the ruling parties viz. the Central Govt. and the state Govt were adopting grave and graver, more gruesome, terrorising, crooked action-plans to creating impedence in the way of Karsewaks to prevent them from reaching Ayodhya. Their cruelty, crudity, lowliness, heatlessness have become the pity-inspiring saga by themselves. Under these scheming action-plans, thousands and thousands of Karsewaks were being taken into custody either while they were performing the Satyagraha or while sleeping in the houses along the roads, or while travelling on the roads to Ayodhya; only on the basis of unfounded suspicion; and they were dumped in the regular-irregular, permanent or temporary; useful or uselesss jails in the most inconvenient manners; so that their condition used to go from bad to worse.

During the times of Mahabharat War, the commanders like Bhishma, Dron etc. were forming the strategic formations of their armies called Garud Vyuh, Kraunch Vyuh, Makar Vyuh, Mandal Vyuh, Mahavyuh, Sarvatobhadra Vyuh and Chakra Vyuh etc., so that the opposition party could not achieve their war objectives. Whereas in this Maha-Samar, the Uttar Pradesh Govt. had devised seven most horrible Vyuhs (strategies) to prevent the Karsewaks from reaching Shriram Mandir. First strategy was in the form of posting police and para-military forces on the entire borders of Uttar Pradesh; the second was that of various obstacles created on all the roads leading to Ayodhya; the third was that of Security Guards posted all around the Ayodhya district; the fourth was the barricades erected all along the 14 Koshi Parikrama Marg; the fifth was the police encirclement near the Hanumangarhi; and the sixth and final seventh were those of the strict vigil by the Indo-Tibet Border Security Forces and Border Security Forces both inside and outside the pricincts of Shriram Mandir respectively. It was almost impossible to perform Karsewa in Shriram Mandir after crossing all these hurdles and barricades.

The 10th historic day (30 Ocrtober 1990) of this Maha-Samar was equally important with its parallel with the 10th day in Mahabharat War was utmost important, because on this day itself Arjun had wounded Bhishma Pitamah and made him to take to the bed of arrows. Similarly this 10th day of this Maha-Samar also was significant; because, the Karsewaks waded their way upto Shriram Mandir amid the showers of lathis and bullets risking their very lives and unfurled the sacred saffron flag on all the three domes of the Mandir. And some of the Karsewaks voluntarily accepted the path of supreme sacrifice of thier lives in this process. The 13th day (02 November 1990) proved to be a black day in this Maha-Samar of Ayodhya, since innumerable youths including Kothari Brothers were brutally killed like Abhimanyu was mercilessly killed on the 13th day of the Mahabharat War. On this day, the Karsewaks inched their way like the lion cubs with the burning desire of martyrdom for the cause of Hindutva amid the ceaseless shower of tear-gass cells, receiving beatings with the police Lathis and Dandas; trampled under the shoes of para-military forces; receiving bullets; some times in sitting or squatting postition, some times rolling; but they moved on and on for furlfillment of their cherished aspiration. Many of them received bullets on their chests; shattered their heads; several of them were rendered crippled, lame; many of them lost their important organs once for all due to multiple injuries. Innumerable known and unknown brethren including Kothari Brothers, Prof. Mahendranath Arora, Setharam Mali, Ramesh Kumar, Mahavir Prasad were martyred in this inhuman massacre while repeating the chant of œJai Shriram, œJai Shriram.

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A brief chronicalised account of this Ayodhya Maha-Samar is as follows:

First Day (21 October 1990) :- The first day of the Maha-Samar was note-worthy; because, the Karsewaks set out towards Uttar Pradesh and the state administration was determined not to allow the Karsewaks to reach Ayodhya by creating hurdles and obstractles.

2nd, 3rd and 4th Day (22, 23, & 24 October 1990) :- During these three days, the Govt. repression and arrests were at their peak in various towns and cities of Uttar Pradesh. The Ashram of Mahant Nrityagopal Das, Vice President of Shriram Janmabhumi Mukti Yajna Samiti was raided in Ayodhya. The terrifying actions of the Govt. went on gradually increasing. Huge number of Sadhus and workers were arrested and dumped into Jails. As a counter re-action to the uncalled for arrest of Shri. Lalkrishna Advani in Bihar state, a Bandh was observed throughout the country and the spate of arrests of the VHP workers and Sants went on unabated.

Fifth Day (25 October 1990) :- Close-circuit TVs were installed at various places in Ayodhya, so that the administration could have information about all the happenings at those places.

Sixth Day (26 October 1990) :- The Shilannyas Sthal in Ayodhya was completely sealed on the sixth day. The presence of heavy armed forces in the cities of Ayodhya and Faizabad was considered inadequate to prevent the Karsewaks and hence the administration imposed curfew in both the cities from the evening of Friday. The then Saha-Sarkaryavah of RSS Prof. Rajju Bhaiyya was arrested at Lucknow itself on his way to Ayodhya for Karsewa. The Press people were also not spared. They were subjected to untold harrassment and naggings.

Seventh Day (27 October 1990):- The Govt. went on creating ever fresh obstacles and impedements to prevent the Karsewaks from reaching Ayodhya on 7th day. The repressive methods were further reinforced by making them more wide spread. A crowd of over 40,000 Karsewaks under the leadership of Jagadguru Shankaracharya of Badrikashram Swami Vasudevanand Maharaj broke the police barricades and reached upto Phaphamau Bridge. Looking to the 3 Km lengthy procession packed with the people, the Police could not gather courage encough to arrest him. Karsewaks dumped in the Unnao jail were mercilessly beaten with lathis and canes. Sixty-five people were injured in these beatings. Large scale arrests were made in the important cities like Kanpur, Delhi, Sahibabad, Gaziabad, Gorakhpur etc. Apart from this, the various trains to-and-fro Ayodhya were completely stopped.

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Eighth Day (28 Ocober 1990):- As the D-Day of Karsewa viz. 30th October was fast approaching closer, the enormity, gravity and speed of the Maha-Samar went on gaining greater momentum. As the repressive measures of the administration became more stringent, the enthusiam of the Karsewaks grew by leaps and bounds. On this day, women also displayed thier temerity. About 1,500 wemen broke all types of police barricades and reached the river Sarayu for taking bath. The police tried their level best to prevent these women, but all went in vain. When the police tried to drive them away, they lied down on the Ghat. Finally, the Magistrate had to issue permission for them to take bath.

Ninth Day(29 October 1990):- At the advent of ninth day, the issue of Shriram Janmabhumi did not remain confined to Ayodhya, or Uttar pradesh or even Bharat only, but it assumed the international dimensions. The issue was being hotly discussed in all those countries of the world, whence the Shriram Shilas have been received as a mark of thier faith. A number of workers from some of these countries had come for Karsewa and courted arrest. Prominent among them was the General Secretary of American Region Smt. Anjali Pandya. Various news papers published from these countries wrote articles about this movement. Some praised the movement, while others criticisied it. Certain Muslim leaders like Shahi Imam Bukhari also expressed their views about it. A protest march was taken out in Pakistan also against the happenings in Ayodhya. A Bandh was observed in Allahabad for two days against the arrest of Jagadguru Shankaracharya Swami Vasudevanand Maharaj and the Rambhaktas. Hardly any busses plied on the day. The former Justice of Allahabad High Court Shri. Jagmohan Lal Sinha sent a detailed letter to the President expressing his deep concern about the administrative terror and trampling of citizens rights and demanding his personal intervention.

Tenth day (30 October 1990):-
On the tenth day, even a tiny bird could not stretch its wings, as per the statement of the Uttar Pradesh Chief Minister, amid the lathi-charge, tear gas shells and firings. But the Karsewaks not only unfurled the saffron flags atop the three domes of the Mandir, but they also begain the rituals of Karsewa by digging a pit and putting Shilas in it. Albeit, sevaral Karsewaks were shot dead while digging the pit. Many of them were injured. But they took the objective to its culminating point, for which the Karsewaks all over the country had courted arrests. Although the Uttar Pradesh government had deployed all its might, it failed miserably in controlling the Karsewaks completely.

The city of Ayodhya was unexpectedly peaceful early in the morning on Devotthan Ekadashi (30 October). All the lanes and bye-lanes of Ayodhya where deserted. The Mutt-Mandirs were appearing as though there were nobody inside them. By the time it was 9 a.m., Pujya Vamadev and Pujya Mahant Nratyagopal Das, who had disappeared just a couple of days back, suuddenly appeared in Maniram Chhavani. At about the same time, the then Secretary General of the VHP Shri Ashok Singhal, who could not be arrestsd despite best efforts by the administration, reached there along with Shri Shrishchandra Dixit. As these people came out of the Mutt, the Karsewaks thronged the roads from nearby houses, Mutts and Mandirs like the herds of monkeys in huge numbers with saffron flags in thier hands and mouthing the slogans, œRam Lalla we are coming to construct a magnificent temple. In no time, a massive procession led by Sants in the forefront followed by women and the huge convoy of Karsewaks in long rows started moving forward and onword. The police opened Lathi-charge on the procession a little ahead of Hanuman-garhi. Shri Singhal received a deep head injury in the Lathi-charge and started bleeding profusely. The people got agitated at the sight of Singhals injury. Stones were pelted against the police. The Karsewaks started moving towards Janmbhumi amid blowing of conch shells and sloganeering. At about 10.20 hours, an ocean of over 15,000 Karsewaks began moving forward. The Magistrate issued the warning that fire would be opened, if they move any more. But the mob became unruly. When the police were unable to control the crowd, they requsted Shri. Shrishchandra Dixit to pacify the Karsewaks. But their enthusiasm got multiplied by many folds and they rushed into Shri Ram Janmbhumi after breaking all the barricades. After the entry, they first bowed their heads before the Lord Shrirama and began the Karsewa. Karsewa means service with the hands i.e. breaking and shattering. First they broke the two outer doors, followed by six windows. Thereafter a part of the wall and some plaster were removed here and there.

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By 1.40 p.m. everything appeared to be returning to normal. Just then a helicoptor belonging to Air Force came flying there. Whenever it was being lowered, the people used to show to it their chappals and shoes. Some of the Karsewaks reached to the barbed wires behind the structure and broke them. Some youths climbed the domes. Sunil Yadav of Suhaval (Faizabad), Halawai Vasudev and one Sadhu Maharaj from Naya Court climbed and unfurled saffron flags atop the rest of the domes.

The rulers seat was shaken with the Hindu power

Hence got the scope for erecting the flag in Avadh

– Acharya Ramnath Suman

Twelfth Day (01 November 1990): – A meeting was organised in the precincts of Maniramdas Chhavani on the twelfth day of the Maha-Samar. It was decided to proceed towards Shriram Janmabhumi with a determination of œDo or Die on the Kartik Pournima (full-moon) Day. It was also decided in the meeting that financial assistance of Rs.50,000/- be given to the kith of the martyrs who were killed in the Ayodhya firing on 30 October 1990. Sixteen Sadhus began fast unto death. They further proclaimed that they would go in for self-immolation, if the administration does not give them permission to restart the Karsewa by 06 November 1990.

Thirteenth Day (02 November 1990):- The thirteenth day of the Maha-Samar was as significant as it was during the Mahabharat War. On that day Abhimanyu was brutally killed in the Mahabharat War and in this Maha-Samar, the Kothari Brothers, who had climbed up the domes by crossing all the obstacles and barricades and unfurled the saffron flag on the dome on 30 October 1990, were merciless dragged out of the houses on the street and inhumanly killed by showering bullets on their persona.

Uttar Pradesh Govt.had written a black chapter of barbaric atrocities by opening indiscriminate firing on the Karsewaks in Ayodhya on the Kartik Pournima Day. The platoons of the para-military forces pounded the absolutely unarmed, innocent Karsewaks, who were moving towards the Janmabhumi while singing the Ram-Dhun œJai Shriram, œJai Shriram and touching the feet of the police people; trampled them under their shoes and burned them alive with shower of fire. A number of Karsewaks were killed on this day; a huge number of others were injured. Hindu society would ever remain grateful to them and cherish their inspiring memories for ever.

Fourteenth Day (03 November 1990):- The dark shadows of black deeds of the previous day were looming large on the fourteenth day. There were widest protests and condemnations from all over the country against the Uttar Pradesh Govt. and its police atrocities. Most of them thought that the incidents of the previous day were pre-planned. There were umpteen opinions about the number death in the police firings. Various sources quoted the figures of deaths that ranged from 5 to 150. According to the Uttar Pradesh Chief Minister and Chief Secretary, only 5 persons had died; as per the DG, Police and Doordarshan 9 persons were killed; According to PTI and UNI, the figures were 16 and 25 respectively. Independent sources said that in all 50 persons were killed. The BJP leader from Bihar Shri. Tarakant Jha said that the total number of deaths was about 200. Whereas the names and figures of deceased published in the English Daily Indian Express were as follows :

[1] Ramkumar Kothari, 30 [2] Sharad Kothari, 20 Kolkatta, [3] Ram Achal Gupta, Barabanki, [4] Setharam Mali, Jodhpur, [5] Ramesh Kumar, Ganganagar-Rajastan, [6] Mahavir Prasad, Faizabad, [7] Ramesh Pandey, Ayodhya, [8] Sanjay Kumar, Muzaffarpur, [9] Mahendra Arora, Jodhapur and [10] one Sadhu.

Tension prevailed in Ayodhya. People of Faizabad and Ayodhya persisted in their demand that the Senior Supdt.of Police Subhash Joshi, who was responsible for the entire firing episode, be dismissed at once. The Govt. was trying not to allow the situation to deteriorate further. Hence it was bent upon despatching the Karsewaks in Ayodhya to their home towns at the earliest possible. The administration was continuously dinning into the ears of the of the Karsewaks through loudspeakers fixed on a moving jeep that the trains are available for Lucknow, Allahabad and Varanasi and bus services is also made available free of cost to all those who wish to return immediately. Only a few people became ready to leave Ayodhya, despite all these facilities. Most of them preferred to remain in Ayodhya only and fresh groups of Karsewaks started pouring in Ayodhya.

Fifteenth Day (04 November) :- Looking to the events on fifteenth day of the Maha-Samar, it was felt that the darkest shadow of the unjust killings that took place just two days ago had entrenched so deep on the psyche and brains of the people to such an extent that they were not able to muster enough courage to drive that away from their minds. A sort of psychological stagnancy had come about.

Protests continued against the firing in Ayodhya throughout the country on this day also. The citizens of Faizabad came out on the streets shouting slogans in a huge procession. They were displaying placards in their hands with slogans like, œDair (Jalianwala Bag notoriety), Run Away; Udhamsing is coming, œKillers Madhukar, Joshi, Sharma, Come to Senses, œMulayam Sing, Protect Thyself, œV. P. Sing, You Are playing Holi; by firing at unarmed innocent persons etc.

In protest against the massacre in Ayodhya, about 1,500 workers of various Hindu organisations sat on a day-long fast under the leadership of Shri. H. V. Seshadri, Sar-Karyavah of the RSS. Later on this figure reached 5,000. The picket had started at 9.00 a.m. and continued upto 6.00 p.m.

Entire Ayodhya was bowing down before both the lion-cubs, the Kothari brothers on 04 November 1990. Whole of Ayodhya had turned up in the funeral procession of the martyrs. When the bodies of both the brothers were kept on the pyre, a tumultuous tearful cry emerging from thousands of throats rent the sky, œLong Live, Kothari Brothers.

Both the sons Sharad (20) and Ramkumar (23) of Shri. Hiralal Kothari, original native of Bikaner and then living in Kolkata, had started for Karsewa after Tilak and Arati by their mother. They left Kolkata on 22 October with the spirit of self-sacrifice and got stranded at Varanasi, since all the trains to Ayodhya were cancelled. They hired a taxi and arrived at Fulpur in Azamgarh. Thereon the road also was blocked. They had no other option than walking up the distance. They had walked up a distance of about 200 kms from 25 October onwards and reached Ayodhya only on the morning of 30 October 1990. It was Sharad only, who was first to reach the pricincts of Shriram Mandir on 30 October 1990. As others began to reach there, he climbed up the dome in no time with lightening speed. Ramkumar followed him closely. Both the brothers jointly planted the saffront flag atop the dome. Later on the CRP Jawans drove them away after thrashing them roundly with Lathis.
The mother of these valiant sons informed in one of the functions that after completing their job on 30 October 1990, they had phoned up to tell her, œWe have done our duty; we have brightened your name. On getting this information, we had distributed sweets on the same night. The mother futher told that they had permitted only one of them to go. But both said that they are the pair of Ram and Laxman and would go together.

They had already hoisted the flag on 30 October 1990 itself. But they had resolved to go upto Shriram Janmasthan on 02 November 1990, come what may. They had brought the saffron head-bands, on which the word Kafan (death cloth) was printed. When both the brothers were moving towards Hanumangarhi from Digambari Akhada under the leadership of Shri Vinay Katiyar, the Pradesh Convener of Bajarang Dal on 02 November 1990, the police opened fire. They rushed into a nearby house. In the mean time, an Inspector of Central Reserve Police stormed inside the house and dragged Sharad out on the street and fired at his head from point blank range. Looking the horrible happening to his younger brother, the elder one rushed to his resque. The bullet pierced through the throat of Ramkumar also. Both breathed their last simultaneously. Both of them remained together as per their assurance to their mother literally till their end (of their life).

Taking cognisance of the heinous killings, Shriram Karsewa Samiti modified its plans. That the movement would no longer remain confined only to Ayodhya, now it should reach every village in the country. Accordingly, the Karsewaks were advised to return to their homes after having the Darshan of the Lord.

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Sixteenth Day (05 November 1990):- The sixteenth day of the Maha-Samar passed off with successful Delhi Bandh, release of the leaders and massacre on the Sarayu Bridge in Ayodhya etc.

Seventeenth Day (07 November 1990):- The Maha-Samar was fast approaching its finale. The administration gave full permission for having the Darshan of Shriram Lalla, carrying the Asthi Kalashas (pitchers containing bones of the martyrs) and arranging of Shriram Maha-Yajna on the seventeenth day. The situation in the state was gradually returning to normalcy.

Eighteenth Day (08 November 1990):- This was the last day of the Maha-Samar. The Purnahuti (final offering) of the Shriram Maha-Yajna that had started on 05 November 1990 last, was offered on the 18th day on 05 November 1990. Thereafter the Karsewaks started returning to their homes after the completion of Purnahuti of Shriram Maha-Yajna. A massive meeting was conducted on this occasion in Ayodhya.

Plan of Immersion of Martyrs Asthi Kalashas

Twenty-two Asthi Kalashas of the Martyr Karsewaks were sent to all states in the country from Ayodhya on 07 November 1990 itself. Thereafter those Kalashas were to be immersed in the rivers near some important pilgrim centres of those states. Every state unit was informed that they should bring one Asthi Kalash to Prayag on Makar Sankranti (14 January 1991) for Asthi immersion.

(8) Shriram Jyoti Prasar Abhiyan

An important decision was taken in the meeting of Kendriya Margadarshak Mandal and Sant Sammelan held at Haridwar on 23-24 June 1990 that the construction work would start for the Shriram Mandir at Ayodhya through Karsewa on 30 October 1990 and the Karsewaks would arrive in very large numbers from all over the country to Ayodhya. It was also decided to conduct a Shriram Jyoti Prasar Abhiyan with a view to create an atmosphere of Shriram in the entire country prior to the proposed Karsewa.

Action- Plan

It was decided that the Arati of Shriram Lalla Virajman at Shriram Janmabhumi in Ayodhya should first be performed with the Shriram Jyoti (flame) ignited with the Arani-Mathan (churning of the sacred wooden sticks), then the same would be taken to the Vishwanath Mandir of Kashi and Shrikrishna Janmabhumi Mandir at Mathura. Thence it would be taken to all the regions, provinces, districts, cities and villages in the country; and that the Shriram Jyoti would reach their respective Vishram Sthals (resting places) of the Vijaya Yatras by Vijaya Dashami Day (29 September 1990).

These Vijaya Yatras would travel to 4 Dhams, 7 Puris, 12 Jyotirlingas, 52 Shakti Pithas, all the Vaishnav Peethas, and Ganapati Peethas; similarly they would go to about 250 religious places of Sikhs, Buddhists, Jain Tirthankars; all the developmental blocks in Bharat and finally they would reach their ultimate spot of destiny. Important Acharya and Sants in the country would lead these Yatras. Shriram Jyoti installed in the Rathas would reach all the 7,000 Prakhandas in the country, where the people from the 7.50 lakhs villages would come with torches and after getting them kindled from Shriram Jyoti, take them back for installing the same in the temples of their villages. From that day onwards, the programme of Shriram Nam Sankirtan would commence regularly in the temples of the respective villages.

Shriram Jyoti Pradan Week would be observed between 12 October to 18 October 1990. During this period, the Karsewak would take Shriram Jyoti to every house in their place. Here the Karsewaks would be felicited and blessed publicly after tying Shriram Raksha Sutra together with the programmes like Jyoti Pradan, Pujan etc. On the Deep-Malika Day, the lamps of every Hindu house would be lit with the same Shriram Jyoti.

œTamaso Maa Jyotirgamaya (Let us proceed from darkness to light) –This sacred Jyoti would enlighten even a cottage of the poorest among the poor as also the palacial buildings of the affluent with its divine light through the medium of these wide-spanning Vijaya Yatras. Ram Nam Sankirtan being conducted in the close proximity of this Jyoti would imbue the hearts of the Rambhaktas entirely with Shriram. Where there is Ram, Ravan just can not be there. The continuity, permeatability and sanctity of this Jyoti would string the entire Bharat into the thread of unity and Shriram Karsewaks would be ready in huge numbers. These Karsewaks would include all the Sants Mandalis, Mothers and Sisters, Youths, aged people, Householders, businessmen, students, farmers, labours — virtually one and all.

The local Rambhaktas would take out Vijaya Yatras in the Shubh Muhurat between 10.47 to 10.51hours in the morning on the Vijayadashami Day (29 September 1990) from the temples of every village and mohallas upto the nearby lakes or water bodies while doing Shriram Nam Sankirtan.

After the Deep-Malika programme, Lakhs of Karsewaks from five lakh villages of Bharat would set out under the leadership of 5,000 Vahini Pramukhas according to the dates allotted to each of them for the re-constructional activities of Shriram Janmabhumi Mandir.

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Implementation

Shriram Jyoti Pujan began at Shubh Muhurta in Ayodhya:- Some of the Acharyas opposed the Muhurta fixed for the beginning of reconstructional work of Shriram Janmabhumi Mandir from 30 October 1990. With a view to find a way out and to begin the actual work of carving the stones for temple constructions, Pujya Mahant Ramchandra Paramahans erected a shed on the sprawling space provided near the place of Pujya Devaraha baba. The work of carving the stones began at an auspicious Muhurat on 31 August 1990 in the presence of all the important Sants after the ritualistic Pujan by Mananiya Shri Moropant Pingle on behalf of the VHP. Shriram Jyoti was installed on the next day viz. 1 September 1990 at 9.15 hours in the morning the fire ignited by Arani Manthan with the recitation of the Veda Mantras and after performing Pujan at Shriram Janmabhumi. Taking cognisance of some intransigent voices, Shriram Jyoti was sent to Varanasi, Prayag and Mathura and Delhi much before the pre-determined dates. From there, they were sent to all the places in the country with proper caution and care much earlier than 18 September 1990 iitself.

Shriram Jyoti Yatras began from 30 September:- Over 400 Vijaya Yatras were taken out on the Vijaya Dashami Day (30 September 1990) from all over the country with full enthusiasm and gaiety. Certain states had opposed Shriram Shila Pujan programme. But seeing its counter-productive nature, these Yatras were not opposed any where except Tamilnadu and Uttar Pradesh. Even the Communists did not come forward to oppose them in Bengal and Kerala perhaps, for the first time. There was some opposition at some places in the Congress-ruled states like Andhra and Maharashtra, but it was too limited. It was prohibited at one place in Karnataka and some people were taken to jails also. It was not only prohibited at one place in Dharmapuri District of Tamil Nadu, but the Provincial Organising Secretary, Regional Organising Secretary and some other workers were taken into custody also. They were tortured like any thing. Efforts were made to take out 24 Yatras on a very wide scale in Uttar Pradesh. But taking into account the local situations, only smaller Yatras were taken out on every Prakhand level. With these dual arrangements, the smaller Yatras could fill the gaps, where the big Yatras could not reach due to reasons beyond any bodys control. But these Vijaya Yatras could create an indelible impact in rest of the provinces. The plan of lighting the lamps in every house of the villages and cities with Shriram Jyotis on the Deep-Malika Day (18 October 1990) received tremendous success throughout the country. Subject of Shriram Janmabhumi reached every village once again through the medium of Shriram Jyoti Prasar Yojana.

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(9) Evidences in favour of Shriram Janmabhumi Mandir and Reply to the Documents of Babri Masjid Action Committee

The struggle for liberation of Shriram Janmabhumi and reconstruction of Shriram Mandir in Ayodhya was going on for past several centuries. A number of generations have been contributing their mite in this struggle through their self sacrifice. Only those with suspended intellect and blind eye-sight could say that this movement began with the Vishwa Hindu Parishad. The VHP only represents the century old aspirations and their organised and modern-most format of the Hindus.

The Parishad has firm faith in the ideal Hindu tenet of Sarva Panth Samabhava. Because, it is only through this tenet, the relative secularism could be established. The Parishad desires that this centuries-old dispute be resolved once and for all. It has been its experience that the experimentation of the secularism could possibly be successful in Bharat, only when the present Muslim generation segregates itself from the mediaeval, expansionist and separatist mentalities and the iconoclastic ideals. These tenets were propounded by the aggressors like Babar and intolerant rulers like Aurangzeb. Efforts have been always made continuously to glorify them in our country under the garb of religion. The VHP has been engaged in the attempts through all the medias of dialogue that the Muslim leaders not only know their ideology, but also understand them and appreciate them.

It is a very regrettable situation that Muslim leaders have never taken any iniative to start a new era of mutual understanding, confidence and goodwill by ending this centuries old struggle. On the contrary, they exhaust their energies in maintaining the symbols of anarchic elements intact. Instead of identifying themselves with the pre-Islamic great personalities like Shriram and Shrikrishna, they identify themselves with the activities of the aggressors like Mohammad-ibn-Kasim, Mohammed Gazani, Mohammed Ghori. This matter beacame crystal clear during the bi-lateral talks that began at the welcome initiative of the Central Govt. during December 1990.

The representatives of VHP held talks with the members of All India Babari Masjid Action Committee without any prejudices or ill-will. It was made very clear at the out-set itself that these talks would have no impact on Karsewa, Satyagraha or any other types of Sammelans etc. The members of VHP and Babari Masjid Action Committee began the talks in the presence of Govt. representatives on 01 December 1990. M/s Vishnu Hari Dalmiya, Badriprasad Toshniwal, Shrishchandra Dixit, Moropant Pingle, Koushal Kishor, Bhanupratap Shukla, Suryakrishna and Acharya Giriraj Kishor represented the VHP.

The next meeting was held in the presence of the then Minister of State for Home Affairs, and the Chief Ministers of Uttar Pradesh, Maharashtra and Rajastan on 04 December 1990. Shri. Jafar-yab-Jilani of Babari Masjid Action Committee claimed in this meeting that there is no evidence about any Masjid having been constructed at the site of any Hindu temple after its demolishion. He further said that there is no mention in the history of any archeological or historic evidences that any Mandir was demolished prior to the construction of a Masjid at this site.

In complete disregard to the centuries old struggle, Shri. Jilani said that this movement by the VHP is totally new. To such an extent that after placing the idols in the Masjid, there was no intensity in the campaign till 1986. Had it been the Birth-place of Lord Shriram, there would have been continuous struggle for it and its mention would have been found some where.

When the then Chief Minister of Maharashtra Shri. Sharad Pawar asked as to why there is mention about it in the Govt. Gazette? To this, the then Minister in Utter Pradesh and a member of Babari Masjid Action Committee Shri. Azam Khan said that it was done by the British to divide the society.

It has been recorded in the proceedings that several Muslim speakers emphasised that since Babar never came to Ayodhya hence the question of his demolishing the temple does not arise at all. In the perspectipe of these claims of the Muslim leaders, Shri. Moropant Pingle suggested that three to four experts should be included on behalf of both the parties each in the next meetings to enable them to pesent reliable evidences in the context of their respective claims.

The Chief Minister of Rajstan Shri. Bhairon Sing Shekhavat suggested that the experts of both the parties should mutually exchange these evidences and verify them. Shri. Jilani reacted to this that the members of the Committee would verify these evidences amongst themselves first and help of the experts might be teken at that time.

Since the VHP was desirous of an early cordial solution of this problem,Shri. Pingle said that a time limit shuold be fixed for this. Therefore, the following decision was taken after consultation with the three Chief Ministers, Minister of state for Home Affairs, and all the members present in the meeting :

¨ Both the parties should make their respective evidences available to the Minister of state for Home Affairs upto 22 December 1990.

¨ The Minister thereafter would make the copies of these evidences available to the concerned persons by 25 Decemer 1990.

¨ After the verification of these evidences, both the parties shall meet again at 10.00 a.m. on 10 January 1991.

An informal document was prepared in the office of the Minister of state for Home Affairs for the bi-lateral talks. Its title was œThe summary of the materials given by : Vishwa Hindu Parishad and All India Babri Masjid Action Committee : that was presented on 10 January 1991. It said, œAccording to the decison taken by both the parties on 23 December 1990, the concerned parties had to submit their replies to the evidences of the other parties by 06 January 1991.While the VHP had given its reply rejecting all the claims of the Babari Committee totally, the Babari Committee did not repudiate any claims of the VHP. On the contrary, they submitted photo copies of some additional evidences to re-affirm their claims. In the absence of any reply from the Babari Committee, it became difficult for the Govt. to decide upon the points of agreement and disagreement.

Three experts viz. Shri. B.R.Grover, Prof. Devendra Swarup and Dr. S.P.Gupta also were included apart from the other representatives in the meeting held at Gujarat Bhavan on 10 January 1991. The three experts had tried to present the summary of the veracity of these claims preferred by the Parishad prior to this meeting. On the basis of this, it was decided to classify the documents under different titles like historic, archaeological, revenue and statutory. It was also decided that both the parties would give the names of their respective experts, who would meet on 24-25 January 1991 after studying the documents and submit their respective comments by 05 February 1991 after mutual consultations. Thereafter, both the parties would meet again and discuss the report of the experts.

Thereafter, the Babari Masjid Committee suddenly started taking different stands due to some reasons, best known to them alone. The Parishad informed the names of its experts on the scheduled date; but the Committee could not do so. They gave their names by 18 January, but continued to modify them. Four of their experts, who attended the meeting on 24 January, were the members of the Committee only; and rest four were Dr. R. S. Sharma, Dr. D. N. Jha, Dr. Surajbhan and Dr. M. Athar Ali as the outside experts. Legal luminaries like former M. P. and Justice Gumanmal Lodha, Justice Devakinandan Agrawal, Justice D. V. Sahgal and senior Advocate V. K. S. Choudhari and academics like Dr. Harsh Narayan, Shri. B. R. Grover, Prof. K. S. Lal, Prof. B. P. Sinha, Dr. S. P. Gupta and Prof. Devendra Swarup were present as the representatives of the Parishad.

The Experts of the Babari Committee started saying right from the beginning that they had neither studied the evidences nor have they gone to Ayodhya ever. They demanded a minimum of six weeks time. They did not attend the meeting on 25 January, whereas the representatives and the experts of the Parishad waited for them for over two hours.

A significant fact is that it has been established on the basis of the evidences presented by both the parties till then that the present structure, called as Babari Masjid, was constructed by Meer Banki at the orders of a foreign aggressor called Babar in Hizri 935 i.e. 1528 A.D. Then, the question arises as to why this particular spot was selected for the construction of the Masjid? Was it found vacant by Babar / Meer Banki? or was there any Hindu Mandir / structure, which was converted into a Masjid after its demolition? Had this place any historical significance?

The VHP had collected literary, archeological, revenue and statutory evidences to find satisfactory answers of these questions. The Babari Masjid Action Commitee preferred the option of boycotting the meeting, instead of accepting or challenging these evidences. Because, they were not in a possition to face the significant points.

Thus, after facing such a strange situation, the Parishad announced that it would present all these evidences in the peoples court, so that the public themselves would decide the issue on their own. These are self-explanatory evidences and hence they do not need any comments or explanations.

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Shriram Janmabhumi Mukti Andolan

Evidences in favour of Shriram Janmabhumi Mandir

Reply of the VHP submitted to the Govt. of Bharat for the documents of All India Babari Masjid Action Committee

4. Evidences in favour of Shriram Janmabhumi Mandir

{Every Hindutva lover should and must get acquainted with the evidences in literature, history, archaeology and revenue records submitted by the VHP to prove that this itself was Shriram Janmabhumi and the reply filed by the Parishad to the documents presented by the Babari Masjid Action Committee, since both these are very important documents. They are therefore presented here in a brief form : — Editor}

Literary Evidence

(a) Sanskrit Literature
(b) Books by Muslim writers, and
(c) Works and reports by foreign writers.

Sanskrit Literature

Right from the times of Valmiki till the modern times, the fact of Ayodhya being the birth place of Shrirama is stated not only in the Sanskrit epics, poetries and other poetical books, but also in most of the Puranas, many Upanishads and other religious scriptures. There is a detailed description about several holy places pertaining to Shriram in Ayodhya Mahatmya. Besides, the significince of Janmbhumi Mandir is also narrated after mentioning the location of this Mandir.

A very long list could be given about such epics, poetres, dramas. Wherein mentions are found about this. Names of some of these are given below :

Epics :- Valmiki Ramayana, Ram Upakhyan of Mahabharat (Van Parva), Yog Vasisth, Adhyatma Ramayan, Raghuvamsh etc.

Poetres :- Ramgeet-Govind, Geet Raghav, Ram Vilas, Ram Ashtak etc.

Dramas:- Pratima, Abhishek, Uttar Ramcharit, Hanumannatak, Prasanna Raghav, Ramabhyudaya etc.

Akhyan:- Bruhat Kathamanjari, Champu Ramayan, Katha Saritsar etc.

Puranas:- Vishnu, Brahmand, Vayu, Koorma, Padma, Skanda, Narad etc.

Upanishads:- Ramottar Tapaniya, Ram Rahasya etc.

Other Religious Scriptures:- Jaiminiya Ashwamedh, Hanumat Vijaya, Hanumat Sanhita, Bruhat Koushal Khand etc.

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Books by Muslim Writers
In addition to Hindu religious, literary and other types of works written in Sanskrit, the mention of not only this being the Shrirmas birth place in Ayodhya is found in the books written by the Muslim authors of Arabic, Pharsi and Urdu, but the fact of construction of the Musjid after demolishing that temple has also been accepted there in. Names of these books by some of the Muslim authors are given below together with the quotations thereof :

(1) Ayeen-e-Akbari : by Abul Fazl – 1598

The author of Ayeen-e-Akbari Abul Fazl is a well- known author of Mughal Era in the latter half of the 16th century. He has most definitely connected the residential place (Banga) of Shri. Ramachandra with Avadh (Ayodhya). According to Abul Fazl, Shri. Ramachandra was the embodiment of spiritual power as also the worldly regal power in Treta Yug. Abul Fazl has also testified that Avadh (Ayodhya) had the honour of being one of the most sacred (religious) places since times immemorial. He has further written that the Ram Navami festival, symbolic of the birth-day of Shriram was being celebreted with great aplomb and enthusiasm. Since Abul Fazl has mainly dealt with the institutional and the administrative system of the Mughals (under the Akbar regime), he has not given any details about this desputed bulding or any other temples or bulding.

(2) Sahifa-e-Chahal Nasa-ih-Bahaddur Shahi : by the doughter of Alamgir, son of Bahaddur Shah (End of 17th century and beginning of 18th century)

œ…..The Masjids, which have been built on the basis of orders of Badashah (Ba Farman-e-Badashahi) are not permitted to hold Namaz prayers, nor to read the Khutba therein. The Hindus (Kufr) have lot of faith in the Hindu temples situated in Mathura, Benaras, Avadh etc. Like the birth place of Kanhaya, Sita Rasoi (kitchen), Hanuman Sthan, where he had sat in the proximity of Shri. Ramachandra on return after the Lanka victory. All these places were destroyed and Masques were built on those spots only with a view to display the Islamic power. these Masjids have not been given the permission to hold Juma and Jamiyat (Namaj offered on Juma). But it was made mendatory not to worship any idols in them nor should any sound of conch shells be allowed to fall on the Muslim ears…….

(3) Hadika-e-Shahda by Mirzha Jan – 1856

Mirza Jan, who claims that he has studied various ancient sources indepth, asserts in his statements, œThe earlier Sultans did encourage the propagation and glorification of Islam and trampled the non-believers (Kufr) i.e. Hindu forces. Thus they redeemed Faizabad and Avadh of this mean tradition (Kufr) …… This (Avadh) was a very big centre of worship and the capital city of the kingdom of Rams father. There was a mejistic temple on the spot a huge Musjid was constructed there on and a small canopy Mosque (Kanati Masjid) on the spot, where there was a small Mandap. The Janmasthan temple was the original birth place (Maskat) of Ram. Adjacent to it, there is the Sita Rasoi. ……Sita is the name of Rams wife. Hence Badashah Babar got constructed a tall (Sarbuland) Masjid on that spot under the guidance of Moosa Ashikan. The same Mosqe is known as Sita Rasoi till today.

(4) Fasana-e-Ibrat : by Mirza Rajab Ali Baig Sarur

œDuring the regime of Badashah Babar, a grand Mosque was constructed on the site pertaining to Sita Rasoi in Avadh. This was the Babari Masjid. Since the Hindus were not strong enough to oppose, the Masjid was constructed under the guidance of Sayyad Mir Ashikan…..

(5) Tarikh-e-Avadh or Murakka-e-Khusarabi : by Shaikh Mohommed Ajmat Ali Kakorvi Nani – 1869 œAvadh was the capital of the father of Laxman and Ram. A grand Babari Masjid was built under the guidance of Moosa Ashikan on the spot of a temple inside the premises of Janmsthan generally known as Sita Rasoi among the Hindus of this place. Date of construction could be ascertained from Khair Banki…..

(6) Gumgasht-e-Halat-e-Ayodhya Avadh : by Moulavi Abdul Karim (Imam of Babari Musjid) – 1885

While giving details of the Dargah of Hazarat Shah Jamal Gojjari, the author writes that there is Mahalla Akbarpur on the east of this Dargah, whose other name is Kot Raja Ramachandra also. There were some Burz (Large cells with domes) in this Kot. There were the house of birth (Makan Paidaish) of the above mentioned Raja (King) and the Rasoi (Kitchen); besides, the western Burz and this premises is presently known as Janmasthan and Rasoi Sita. After demolishing and wiping out these houses (i.e. Janmasthan and Sita Rasoi), Badashah Babar got constructed a grand (Ajim) Masjid on that spot.

(7) Tarikh-e-Avadh : by Allama Mohammed Nazamul Ghani Khan Rampuri – 1909

œBabar constructed a grand Mosque under the protection of Sayyad Ashikan on the very same spot where once stood the temple of Janmasthan of Ramachandra in Ayodhya. Just adjacent to it stood the Sita Rasoi the date of Mosque construction is Khair Banki (Al Hizri 923). Till today this is known as Sita Rasoi. That temple stands just beside this…..

The names of the books written by some other Muslim authors which have the quotations conferming the construction of Musjid after destroying the temple are as follows:-

n Zia-e-Akhtar : by Haji Mohammed Hassan – 1878

n Kesar-ul-Tawarikh or Tawarikh-e-Avadh Vol.II : by Kamaluddin Hyder Hussain Al Hussain Al Mashahadi.

n Asrar-e-Haqiqat : by Lachhami Narayan Sadr Kanongo Assistant of munshi Moulavi Hashami

n Hindostan Islami Ahad : by Moulana Hakim Sayid Abdul Hai – 1972

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The Works and Reports of foreign authors

Looking to the significance, glory and sublimity of this place, sevaral intellectuals from Europe and other countries came here and saw it personally; read the litreture about it; heard the folk-lores and discussed the issue with the well-versed people. On the basis of all this information thus collected, they have written about this place in their travelogues and reports, Gazetteers and other works. The quotations from the works and Gazeteers of some important foreign authors together with only the names of some of them are given below :

(1) History and Geography of India : by Joseph Typhentheller – 1785 :- Babar got constructed a Masjid after demolishing the Ramjanmsthan temple and using its pillars. Hindus refused to give up the place and they continued to come to that place in spite of the efforts by Mughals to prevent them from coming there. That they constructed a platform called œRam Chabutara in the compound of the Masjid. They used to circumambulate it for three times and prostrate flat on the ground before it. They were following this devotional conduct at Ram Chabutara and inside the Masjid also.

(2) Survey Report : by Montegomerry Martien – 1838 :- In the opinion of the author, (Babari) Masjid was constructed on the debris of Ramkot itself, instead of the debri of the building built by Vikramaditya. The pillars used in the Masjid were taken from the Ram palace only and the designs carved on those pillars were damaged by Tassubi (Babar)

(3)Gazeteers of the Province of Oundh – 1877 :- This confirms that the Mughals had destroyed three important Hindu temples and constructed Masjids on those places. Babar built Babari Masjid on Ramajanmbhumi in 1528 : Aurangzeb built on the Swarg Dwar (Door to Heaven) and either Aurangjeb or Shahjahan did the same with the Lord of Treta. This Gazeteers further confirms all other statement given in the Historical Sketch of Faizabad by Carnegi.

(4) Faizabad Settlement Report – 1880 :- This report confirms the fact that Babar got constructed the Babari Masjid in 1528 on the place of Janmasthan temple that marks the birth-place of Ram.

(5)The Court Decision : by Judge Colonel F. E. A. Chaimier : – While reading out his decision on the Civil Appeal No. 27 of 1885 after personally inspecting the site of the Babari Masjid, the district judge had said, œIt is most unfortunate to have built a Mosque on the land, which has been considerd as holy, especially by the Hindus. But the time of finding a solutoon for this complaint has lapsed. Because this event has taken place 356 years ago.

(6) Indian Archeological Survey Report : by A. Fuhrer – 1891 :- Fuhrer accept that Mir Khan had built the Babari Mosque on the same place of Ram Janmabhumi by using several of its pillars. He has further confirmed that Aurangzeb had similarly constructed two other Mosques at Swarg Dwar and Treta Thakur Mandir in Ayodhya.

(7) Barabanki District Gazeteers : by H.R. Nevil – 1902 :- Nevil ststes in this Gazeteers,A number of conflicts arose beween the Hindu priests of Ayodhya and the Muslims from time to time about the piece of land, where upon once stood the Junmasthan temple, which was destroyed by the Babar and a Mosque was constructed on that place.

(8) Faizabad District Gazeteers : by H.R. Nevil – 1905 :- This chronical confirms the fact that the Janmsthan temple, which was earmarking the birth place of Ram in the Ramkot, was destroyed by Babar and a Mosque was built upon the same site by using the temple materials and the pillars. The Hindus continued to consider it as a holy place in spite of having been defiled. Because of this desecration, there were several disputes and fighting between these two communities.

(9) Encyclopedia Britannica, 15th edition Vol. I – 1978 :- There is a mention of constructing a Mosque by Babar in place of a temple that was already existing on the birth place of Ram prior to 1528 in

this most reliable encyclopedia in the world also. A photograph of the existing structure is also given in this encyclopedia, which has been reffered to as a Mosque constructed on the birth place of Ram in Ayodhya of Uttar Pradesh state in India. Similar information was furnished in its earliear editions also.

(10)Travel Report : by William Finch – 1608-11

(11) Historical Sketch of Faizabad ; by P. Carnegy – 1870

(12) Imperial Gazeteer of Faizabad – 1881

(13) Babar Nama (English) : by Enete Beberis – 1920

(14) Archeological Survey of India – 1934

(15) Ayodhya ; by Hans Becker – 1984

(16) Ram Janmbhumi V/s Babary Musjid : by Coenrad Elst – 1990

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HIstorical Evidence

Along with the literary evidences, there are several historical evidences also, from which it becomes comprehensively clear that this was the temple of Shriram since ancient times, which was demolished and a Mosque was built on its sites. It is known from the Maratha documents that was one of the objectives of their military actions and policy was to liberate the cities of Ayodhya, Prayag and Varanasi. Some of the evidences are being given below :-

¨ Several researchers have drawn the conclusion after due researches that their were a minimum of five Vishnu temples in Ayodhya during 12th century. The Janmabhumi temple is one among them.

¨ Malhar Rao Holkar had come to the planes between twin-rivers and vanquished the Pathan armies on the invitation of Navab Safadarjung in 1751. Immediately after his victory, Holker has told Safadarjung to hand over Ayodhya, Kashi and Prayag back to Peshwa immediately.

¨ Ardent desire of the Peshwas to liberate Ayodhya is evident from the letter written by him to Scindia n 23 Feb, 1756. Therein the Peshwas had reminded him that Suja-ud-Doulla, the son of Mansur Ali had promised Raghoba (Dada) to return the holy citis of Ayodhya and Kashi.

¨ Thornton had quoted in 1854 the Taiphentheler statement appeared in the East India Companys Gazeteer of 1767 about the conditions (in Ayodhya) that in spite of the stiff opposition of the Mughals, Hindus have erected a platform called Ram Chabutara, which they have been worship- ping continuously.

¨ The Muslims had taken over possession of this structure under the leadership of Shah Gulam Hussain in 1855. Later on the Hindus attacked and drove them away.

¨ According to Carnegy, Hindus and Muslims both used to worship the temple / mosque equally upto 1855.

Wajid Ali Shah had enclosed one document with his letter written to the British Resident Major James Outram on 12 August 1855. This document bearing the seal of Kazi of Faizabad of the year 1735 had a mention of the fact therein that in 1855 also there were fightings between the Hindus and Muslims on the lines of those in 1707 and 1736, regarding the possession of the Masjid constructed by Delhis emperor.

¨ In an application given to the British Officers in 1858, the Muajjan of Babari Masjid had admitted the fact that the outer compound of the Masjid had been in the possession of the Hindus for centuries.

¨ In 1886, the District Judge of Faizabad had given his decision in a civil appeal case 27 of 1885 — that it is most unfortunate that a mosque has been built on the land, which has been considered as holy especially by the Hindus….

There was a communal riot between Hindus and Muslims in 1934 inside and outside this structure, wherein several people were killed and lot of damage was done.

¨ English translation of œHindostan Islami Ahadame written by Moulana Hakim Sardad Abdul Hai, published in 1977 and the Urdu translation of œGumgast-e-Halat-e-Ayodhya (Avadh) written by Moulavi Abdul Karim published in 1979 do have a mention of construction of a mosque on the spot of Janmasthan after demolishing of the temple thereon.

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Archeological Evidence
Together with literary and historic evidences, such archeological evidences also have been found in the excavation, which prove that there was a temple at the spot earlier. Some of them are given below:

Ö There are still such 14 pillars of touch-stone existing in the temple, which bear the load of the entire top portion of the structure and designs generally found in the Hindu temples have been carved on them. There is a œPurna Kumbh with flowers, leaves and creepers on one of them. The figures of Gods-Goddesses, dancers, Dwarpal with Trishul etc. also can be seen on the pil- lars. These figures are similar to those of Vaishnava Temples of 11th century.

Ö Rows of pillar-bases built with burnt bricks at regular intervals have been found in the excavations carried out between 1975 to 1980. They run parallel to each other and indicate the directions in which the dark touch-stone pillars of the temples are standing now.
Revenue Evidence

Mention of Janmabhumi is found in Revenue Records and Bandobast (Survey?) Reports of 1861 and thereafter too as follows

¢ In revenue records of Kot Ramchandra, the residential buildings of Shri. Ramachandra have been shown as independent of the Ayodhya city. Janmasthan has been shown as a border sign of Kot Ramchandra in the revenue records. This has been confirmed in the First regular Bandobast Report (1861) and the subsequent records that this record is in the order of brief agreement (of 1858-59) and earlier records of Navab regime.

¢ Entire Janmasthan area has been shown in the Khata (Ledger) No. 163 within the population zone and its ten plots have been shown as being owned by the ruler. Names and designations of the Mahants of Janmasthan have been noted as the possessors of ownership rights.

¢ Only Janmasthan has been shown in the plan-layout of the village Kot Ramchandra, enclosed with the Bandobast Report (1861) and Masjid has been shown nowhere in the said plot.

¢ The position has been maintained in the subsequent Bandobast records of 1893, 1939 and 1989 also.

¢ No plot or sub-plot has been shown as the Waqf property in the Bandobast Reports after 1961.

¢ Though the amended Khasra No. 580 of Govt. dept. (1931) show both the Babari Masjid and the Ram Chabutara under the ownership of Waqf, they declare Mahant Raghunath as the secondary owner of the entire plot.

¢ According to the provisions of the Uttar Pradesh Waqf Act 1936 or its version of 1960, there is not record wherein the Babari Masjid has been registered as Waqf property.

¢ Revenue records refer this as Masjid Janmasthan.

¢ This total area is shown as 5 Bighas and 7 Biswas in the Records of 1861. Even now this area measures exactly the same.

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5. Reply of the VHP submitted to the Govt. of Bharat for the documents of All India Babari Masjid Action Committee

We Have Submitted Evidences
The Govt. of Bharat has asked both the parties to this dispute to submit all the relevant historical proofs and documents, as to whether any Hindu temple was destroyed for the construction of Babari Masjid? Evidence means that human or material testimonials, which is in favour of this party that there was a Hindu temple existing that was forcibly converted into a mosque; or alternatively, there was some thing other than a temple, say a vacant land; or that this Mosque was constructed without any intervention into the then existing modes or systems of worship.

We have submitted archeological, documentary and iconological evidences. According to this evidence, there was a Hindu temple. Abundant evidence of various types indicates the all-comprehensive tradition of this convention prevalent in the beginning of the 17th century that the Babari Masjid was built on such a sacred place of a Hindu temple that was forcibly destroyed and that there is a universal acceptance of the fact that it was the birth-place of Shriram.

But, we may be permitted to give our general comments in respect of the evidence submitted by the All India Babari Masjid Action Committee. Firstly, most startling fact about these documents is that none of them have any evidentiary value for the issue involved here, for which the Committee was asked to submit its proofs. Yes, there is some intellectual arguments in some matters. Most of the documents presented are composition of the people with political inclinations. But the opinion of the greatest of the men also is not considered to be evidence, until some factual evidence is not linked with it, on the basis of which they have formed the significant opinion of theirs. But unfortunately there is nothing except mere opinion only.

Our next comment is that all these piecemeal evidences do not present any coherent picture about any thing. In fact, several documents refute each other. For example : certain ancient sources co-opt Ram Katha with the Bouddha traditions; whereas some other pamphlet-mongers say that Ramayan is the symbol of Brahminism over the Buddhism. Some say that there is no historical essence in it; whereas few others say that Ramayana is the dramatisation of Aryan victory over the south. Some say that Janmabhumi was a vacant plot; others say that there was a Buddhist Stoop on the site. A.I.B.M.A.Committee has not made it clear as yet whether this evidence is presented in favour of factual situation there.

Our third comment is that quantitatively the B.M.C.s evidence is enormously excessive. But in view of the main question i.e. whether it is sufficient either to prove or disprove as to whether there was a flourishing place of worship of Hindus prior to the construction of Babari Masjid, the evidence is clearly very scanty.

The legal narration is too longish through this part of the Evidence, thereby re-iterates the judicial issue; but it does not finally dispose off various rights and wrongs of the history attached with the question. But it certainly goes to prove that the Hindus have maintained their claim in the Court regarding this place.

The testimony is apparently missing from these documents that could show that Babar or any other Muslim Chieftain saw a vacant plot and since he was disgusted with its vacantness; he ordered construction of a Masjid there. There is not a single contemporary or near-contemporary testimony, which could show that Valmiki had created / invented the history of Shriram from a cipher. We have submitted the evidence of the fact that the ancient Hindu authors have considered Shriram as a historic character and treated him like that only. Whereas this was not the point of argument, for which any proof was demanded. But our friends in the Babari Masjid Committee while clandestinely making efforts to make the historicity of Shriram a topic of dispute; they never submit any evidence for this, but certain opinions (of certain people) which belong to a much much later period only. Hence these documents relate to other aspects of this topic than that of the existence of the temple prior to Masjid construction there; therefore they are all outside the preview of the matter under consideration.

But, we have submitted our comments based on the rebuttal of each one of the historical documents of all sorts submitted by Babari Masjid Committee. We have confined our comments on the judicial documents so far as they are concerned with the historical facts and they are brief too.

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Brief rebuttal of the BMCs documents

[A-1] No evidence is given in the documents mentioned by C. Rajagopalachari. Only the statement of Gandhiji is mentioned therein that the events of Ramayana are the stories. but what of that? If we are not misled by the word story and go on reading the book, then we come across the fact that C. Rajagopalachari considered the mythical Shriram and historical Shriram as different.

[A-2a] No evidence is given in the quotations of Periyar E. V. Ramaswami. He considers Shriram as a person of mean character and a representative of Aryan clan, which has been a most unscientific class. He has been condemned very badly. But basically Ramaswami does deny the historicity of the Ramayana, he only denies its holiness.

[A-2b] No evidence has been factually given in the documents mentioned in the name of Jawahar Lal Nehru. It only mentions that the separatist Dravidians, who stage the distorted version of Ramayana, are so propagate the modifided theories of the Aryan community only. In fact, this is the dramatisation of the historic events of northern victory over the south. Though this is not a proof of the historicity of the Ramayana. But this is at least a proof of the firm confidence of the contemporary people that historical elements are present in the Ramayana.

[A-3] Although the quotations of Dr. Sukumar Sen also do not persent any proofs, but we could meet at least one really intellectual from among those learned experts invited to prove the Babari Masjid Committees case. We come to know from whatever Dr. Sen has written that Valmiki is a historic character and the story of Shriram was existing prior to his times. Besides, we also come to know that there were many traditions of Shriram Katha and also many versions of Shriram Kathas; and Valmiki has created his extremely prestigious story by drawing from these materials. Despite the current efforts to posite Buddhism against Shriram, the fable of Shriram finds a place in Buddhist Akhyanas. It has been very proudly said in the Buddhist sources that Buddha belonged to the Ikshwaku clan as Shriram did.

The assertions that there are many versions of Ramanayana, are no evidence against the historiciity of Ramayana. There are two different stories about  creation in Bible. Two different geneologies are given about Jesus. In fact, every story of Jisus life is given by authors differently in various Gospels. But no serious intellectual conclude from this that Jesus was never born.

[A-4] There is no evidence even in the descripion of P. S. Shridhar Murty. His articles are full of useless statements and meaningless proposions, which have been composed on the basis of Hitlerian theory of Aryan community.

These whimsical tendencies, which are mere surmises and un-testified, have been proved as completely conspiratorial in nature, when they mix up their internal disdain towards Brahmin / Aryan community with the gruesome fact that all the important characters in the Shrram traditions (like Shriram, Valmiki, Vishwamitra etc.) are all non-Brahmins and that crooked beast called Ravana was a Brahmin.

There need not be any coherence in the anti-Aryan theory of casteism of both Ramaswami Naicker and Shridhar Murthy. Because, all the possible facts go to prove only one thing. Hence there is no necessity of co-ordinating among all their facts.

[A4a] There is not evidence in the mention of S.K.Chatterjee. He only gives opinion, œthere is no historical fact below the surface. No learned person of Indian history now agrees that the hero of Ramayana, Shriram was any historic personality, which could be cast in any specific period of time. This opinion has been already rejected by all people including the intellectuals, who have said, that Ramayana is a dramatisation of œAryan victory of south India, which is considered as equivalent to a basis in the history. Hence this assertion of Chatterjee is a blatant falsehood. Equally false is this statement also that Ramayana

œis a literary creation of some poet, who has been named as Valmiki. Because, when Valmiki had composed this great epic, a number of poetical works involving Shriram Kathas were available in different parts of Bharat.

[A-4b] There is no eviedence even in the quotations of Dr. B.R.Ambedkar. He opines that, œThe Ramayana has turned to be an advisory work from a pure historic work in its second edition, whose objective was to impart education of proper conduct …..[in third edition] like Mahabharat, this was made into a treasure of sub-stories, knowledge ….. Thus the statement of Ambedkar goes totally against the assertrtion of S. K. Chatterjee. From this, it can be said definitely that Ramayana has evolved in a historic atmosphere.

[A-4c] The document produced by Dr. Jyotiprasad Jain allso do not give any evidence. They only lay claim that all the temples in Ayodhya are Jain temples. But Dr. Jain concur with our thought that Babar and other Muslim rulers have destroyed several Hindu temples [including Jain temples]. It is alright , Shri.Murty promises to invalidate this  in subsequent pages. But in next 29 pages, he never returns to this topic at all.

[A-4d] Although Shri Murty says that the Gazeteer gives no evidence. Even then, some of the petitions of the Muslims are based on Nevils Gazeteer – 1905 only. Murty has rejected the Gazeteer saying that they have been written by such persons, who œneither studied history, nor the archeological reports. Murtys only argument for it is that this report does not tally with the Gazeteer of1905. The place where this report does not tally is — the Gazeteer of 1905 says that Babar stayed in Ayodhya for one week whereas Gazeteer of 1960 says that he stayed there for some days

In fact, in spite of Murtys condemnation of the Gazeteers the Gazeteers prove that there was no reason for the British surveyors, who were generally impartial and discritionary people, to be suspecting the veracity of this local tradition that the Babari Masjid was constructed on a demolished Hindu temple. All the relevant British Gazeteers state the same fact that Babar or his henchmen had demolished the Hindu temple to build a mosque on that spot.

[A-4e] The pillars of Babari structure and the architecture thereon do not give any evidence–but, they are not in favour of the anti-temple assumptions at least. In repudiation of the statements of Shri. Murty given on the pages 31-35 and 41-43 (which is based on the conclusions of the research team led by Sher Sing), we direct them to refer to our own evidence, specially the Appendix-28. In fine, this assertion of Shri. Murti is totally wrong that similar stones are used in this Masjid as they have been used in other Masjids also. Kasouti (touch-stone) is no doubt a popularly current brand. But that is not the issue here. The stone used here is Schistose. This statement of him is also not correct that the architecture of this place belonged to Buddhist era. After the archeological work by S/Shri. A. K. Narayana and B. B. Lal, their sources have become totally timeless.

[A-5] There is no evidence in the documents mentioned by Dr. R. L. Shukla. His pamphlet begins with an exciting political lecture. Later on, he had condemned several archeologists and historians by calling them as fanatic, infamous, bragging, Antagonists to social changes etc. and accused them personally. These have no relation, whatsoever, even remotest, with the instant discussions. In fine, he is not a scientific personality and his pamphlet does not deserve to be taken as a scientific evidence.

[A-6] There is no evidence in the documents pertaining to the Jatak Kathas. It appears to have been included since they inform that the clan of Dasharath and Shriram hail not from Ayodhya but Benaras. But there is no such living tradition for over last one millennium, that could claim that Shriram belonged to Benaras. Our claim over the site of Shriram Janmabhumi is based not only some nondescript single script dug out from the pit of the oblivion, but it is firmly based on a well-established living tradition.

[A-7] There is no evidence in the documents of B. Raghavan and C. Godkumburu also. They merely describe some more different versions of Shriram Katha. Besides, they once again go to prove, like the claim of S.K.Chatterjee that Ramayana œis not a literary creation of one single poet, who has been

named as Valmiki. It has been written in his book such of the points, which have been left out by Babari Masjid Action Committee after merely mentioning them in the Index thereof that (in spite of the prohibitions imposed recently by the Islamic Govt. of Malaysia) as how the Muslims in Malaysia and Indonesia hold Shriram in high esteem and faith; and narrate his stories and stage the same.

[A-8] There is no evidence in the documents of Shri. Malladi Venkataraman also. Whatever he furnishes, is merely a whimsical theory, according to which Ayodhya, in fact, is a Greek word Agdon and Shriram was ruling in Egypt. He has presented flights of his wayward imaginations that are patently untestified. If we wish we also could have included some such whimsical theories. But we had determined to present only the testifiable evidences. We were not expecting to receive unfortunate trash papers in the form of evidences of our opponents.

[A9] The documents of Sushil Shrivastava also do not give any evidence. He gives birth to an artifical problem by reading the guidelines listed in œAyodhya Mahatmya to know the situation of the Janmasthan. After so much of hair-splittings, he could shift the intended site from its actual spot away only by two dozen yards. Thereby the œKoushalya Bhavan has come closure to the Janmabhumi than the Babari Masjid. Thus from the angle of the Systemology, it is nothing but twisting of the original text only.

[A-10] The details furnished by Aravinda N. Das also do not give any proofs. But he also repeats the same trick adopted by the historians of JNU (see document No A-16) in their famous statement, wherein they albeit mention the pleasant part of the conclusions of B. B. Lal (that Ayodhya was not found proir to 7th centurey B.C). But they conceal other conclusions, wherein it is said that the Babari building is standing exactly on the same spot where was standing one building belonging to 11th century. After intentionly hiding the articles found on the spot, they suddenly begin to accept that there was some building (earlier), and they again furter submit that it might not have been a temple. Thereafter they express the opinion that the stone pillars and the ancient report indicate that a Buddhist Stoopa was thier on that spot. That way those Chinese travellers, mentioned by them, also have not described that there was some such Stoopa there on that spot. They have only mentioned about the Buddhist presence in large numbers in Ayodhya. If Shri. Das is not a stark illiterate like Bhattacharya in respect of Bharatiya culture, then he must know at least this much that the Stoopa is a solid wholesome structure, not supported by any pillars.

(A-11) The ananymous author (who include the chief expert Sher Sing with the similar opinions as that of Shridhar Murthy). (see A-4) of œbirth-place of Epic Hero do not give any evidence. But they have done a commendable job by coating H. R. Neyvil that œlocally it is confirmed…..that Janmasthan was in the Ramkot and this marks the Shriram Janmasthan. In 1528 Babar…..destroyed the ancient temple and built a Mosque on that spot. In fact, we also have been reiterating the same always. Why the lovers of the Babari dispute do not present any such documents that would be stating, œBabar had seen this vacant land and got a Mosque built on that spot. In fact, such a document alone could be an evidence. But whatever has been said here, otherwise, provides the proof in favour of our view point only that œthe Babari Musjid was constructed on a (site of) forcibly destroyed temple.

(A-12) Rajesh Kocher also does not provide any evidence. In fact, he is moving more with the imagination about those things, which he is able to define in clear terms. If his claim that the Ayodhya was in Afghanistan, is accepted then whatever work has been so far accomplished in respect of œarcheology of Ramayana Sites shall have to redo again. But the ticklish point is that this author does not present any argument in support of his claim. Whatever has been said by him is that the œAryan people might have been living in Afghanistan prior to the time of Shriram, as determined by the Puranas i.e. about 1900 B.C. He has also said that some of these sites have been excavated there. Even if it is accepted without saying that there is an element of history in Ramayana, it does not, in any way, give any indication towards Shriram. There is also no indication of any evidence of any type in the document in favour of his suggestion that Shriram was living in Afghanisthan.

(A-13) Chidananda Dasgupta also does not give any evidence. Yes, he criticises a lot and also flungs the accusations. But overlooks the real issue involved in this case. The factual point is that it is a historic fact that the construction of a Musjid after destroying a Ram temple in Ayodhya was not an isolated incident. But it was one amongst thousands of such incedents that had happened under a general policy adopted by the Muslims within the entire area conquered by them. The person who wastes one full page in deriding the people afflicted by a spirit of disgustion towards appropriate historical evidences, must have presented on his own at least some irrefuttable proofs. We can not help saying that the instant testimonial proves to be unreliable, to say the least.

(A-14) Prof. R. S. Sharma also doest provide any evidences. In the interview given to Pranava K. Choudhari, he calls Shriram Mandir as œficticious. This attitude of his is, to say the least,unscientific. Because, the solid traditions of the facts and archeologocal evidences that go against his statement cant be explained thereby.

Pror. Sharma says, œA. Fuerer just accepts the obstinate local tradition in1891 without any proper verification that Muslims had destroyed three temples in Ayodhya including the one on the site of Shriram Janmabhumi. But such sweeping statements have no basis whatsoever. This obstinate local tradition has been underlined earlier also by Balfore in 1858. The local Muslim have written about Janmabhumi in 1735 and also by the grand doughter of Aurangzeb much earlier than that.

On the basis of all this, we could have drawn our conclusions regarding the Proffesor and we could have also said that he is trying to be ignorant intentionally. But we do not like such vituperation. Hence we would prefer to say that if the author of the recently published book œRamas Ayodhya and Communal History and the learned Proffesor could afford to be totally ignorant by terming the documentary evidences available in abudance as œtotally baseless, then how on earth could they expect from us to adopt a serious outlook towards all those neo-phytes (non-proffessionals), whom our friends of Babari Committee have brought together to conjure the œevidence.

(A-15) Sher Sing also doest give any evidence, but still he tries nevertheless. He claims, œall this mischief was started by P. Carnegi in 1870. His accusation was that the pillars used for the construction of Babari Masjid by the Muslims belonged to the Janmasthan. In fact, this was already told by Fr. Tyfenpheller in 1767 itself and recently Dr. S. P. Gupta also had testified the same through ultra-modern methods, for the use of which Shri. Sher Sing was insisting. Shri. Sher Sing expects that the historian of the JNU should subject the Shahtir of the Babari structure to Carbon-14 test, which is said to be prepared of the sandal wood and was taken from the earlier Shri Ram temple, according to the Gazeteers of 1960. In fact, this wooden Shahtir was fitted under the orders of British Govt. during the course of its repairs after the riots in1934. Carbon-14 Test could confirm its date only. Shri. Sher Sing, who was leading a research work team involving the disputed issue, should have known at least this much.

(A-16) The 25 historians of JNU also do not furnish any evidence. They only attempt mud-slinging on the orguments presented by the Hindus. After taking into account all the facts, no coherent alternative proposition emerges even from the oft-quoted statement of these historians of JNU. A proper reply to all this statements of these historians has been given by Prof. A. R. Khan (in his articles published in Indian Express dated 25 Feb 1990 and 01 Apr 1990) and by a Belgian intellectual Conerad Elst (in his book titled œRama Janmbhumi V/s Babari Masjid). Prof. Khan has termed these documents as œillusive in character. He has bared open its hollowness by criticising its scientific method. He has also drawn the attention towards œnot only supressing and hiding of the evidences but also their twisting in this documents. Even after all these, the entire pseudo-secularist intellectual class goes on quoting the statements of these œfomous JNU historians on this issue treating them as the gospel truth.

AIBMA Committee should have shown as to how this document supports their case, then we would have given appropriate reply on that conclusion. Now, we can only say this much that the assertion of these 25 historians nowhere struggles with the problem. But it beats around the bush on all its sides.

All this 25 historians appear to be ignorant of other concrete facts, which clearly establish that sufficiently prior to the British regime, the Hindus have been using the Mosque or at least its compound for the worship of Shriram. Perhaps, do they concider it as unsignficant ? Thats why, they do not present any argument to prove it or to somehow make it ineffective. Since these historians of JNU are deriding at both the archeological discoveries and entire documentary evidences, hence all the documents do not influence our case at all.

(A-17) Sakina Yusuf Khan also doest present any evidences. But as she is a journalist, some cognisance needs to be taken of her article titled œNo Pillars-Basis at Ayodhya : A.S.I. Report is totally contrary to the rulrs of the science from various aspects. The totally clear support recently given by Prof. Lal for the existence of pillar-bases belonging to 11th century has been negelected here. Secondly, a claim is made therein that as per the dicision of the A.S.I, there is no such pillar-bases; whereas there is no such statement in the Report. Since the excavation work was mainly related to the Ramayana period, the report about the mediaeval articles was too brief.

(A-18) Prafull Bidwai also doest furnish any evidences. Yes, he tends to lecture on the points of contrieving concocted evidences and falsify the people, especially the history. There is a very serious matter. If Hitlers Propaganda Minister Gobelse returns today and if he doest get any evidences in his favour, then what will he do? Which cheapest falsehood would he invent to force his enemies for thier own self-defence? The answer is absolutely simple. He would say,it is the falsehood compaign of the VHP. Goblse is as he was.

Prafull Bidwai has started his in statement with a serious accusation against us that we have concocted an archeological œevidence pertaining to œthe existence of a Shriram temple on the disputed site. How can any archeologocal evidence be concocted? We are not intrested in his magical formula. We have got an irrefutable evidence. Yes, probably the Babari supporters side may require to examine it.

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(B-1) None of the documents listed under group-B furnish any evidences, except giving it in favour of our case.

The Pharsi carvings in the Babari Masjid do indicate that Mir Banki has constructed it on the œorder of Shah Babar (Ba-Farmuda-e-Shah Babar), not on his own will. The date carved on it tallies with the peroid (March-April 1528) when Babar was either in Ayodhya or in its Proximity. The carvings are produced as evidences of œconstruction of Babari Masjid by Mir Banki in 1528œ. We have no disputes with these. Because, if Mosque is there, then it must have been built by some body.

(B-2) œBabar ki Vasiyat (will of Babar), a brief but extremely wonderful declaration of a non-communal regime, it doest give any such evidences that the said Mosque was built on any other site than that of a demolished Hindu temple. Otherwise this proves several things. In fact, many intellectuals have already reached to the conclusion that this document is fabricated. How non-sensical it is to include a pre-testified fraudulent document in the bundle of œevidences? In fact, it is a proof for some thing else.

(B-3) Babars own diary also doest give any evidence other than that, that he had gone to Ayodhya. As it is very well known that the period when he was consider to be in Ayodhya or somewhere near it, the pages containing these detailes are missing how interesting it is that one page of the œBabar-Nama translated by Smt. Beveries is presented. But other pages of the annexure pertaining to carvings and further two pages with the foot-notes as also other relevant pages have been cleverly concealed. Smt. Beveris has revealed in these pages all such things, which are already accepted by all and sundry; which has been recorded by all further Gazeteers pertaining to Ayodhya. And that is, œa temple was destroyed to make place available for a Mosque there.

Factually it is not concealed also. It is mentioned in A-11 and it has been severely attacked by calling it a œpre-planned part of œhide and œdistort.

(B-4) Alexander Cunningham doest give any such evidences which has any connection with our

case. He himself says that he has interrest only in those Buddhist places and buildings, which find a mention in the travelogues of Chinese travellers, especially in the descriptions of Hue-en-tsang. The brief and insignificant references about historic place of other religions appearing in their descriptions are merely incidental. Hence the silence of Cunningham in respect of the topics, with which he has nothing to do i.e. Shriram Janmabhumi cannot be the proof of the fact that the Hindus do not consider the place as the birth-place of Shriram; and therefore that was not a sacred place for the Hindus. This document is totally irrelevant and it only adds to the physical weight of the documents sent to the VHP than to the substance and essence of evidence.

Even then it is useful. Suddenly, Cunningham confirms the fact that Ayodhya is considered to be the city of Shriram and he does not mention about any Buddhist building etc. on the site of Janmabhumi. Thus he once for all silences a false rumour spread recently to keep us running behind the baloons of non-communal conspiratorial tricks.

[B-5] Dr. R. Nath also does not provide any evidence pertaining to the issue under consideration. He tells us that the structures of mosques are of various types. So, what of that?

But his reaction to the inclusion of his book in the evidence of the Masjid Committee for our purpose, is much more interesting than this. Indian Express (03 January 1991) has published the following excerpts from his lengthy article, œThe reference of my book is unclear and I do not know which of my statements has been mentioned in this context. I had gone to see the site in my personal capacity and I got an opportunity to study the mosque. I have absolutely no doubt that the mosque now stands on the site of a Hindu temple in the north-eastern corner of the Ramkot Mandir-Garhi. Originally, the river Sarayu (Ghagara) was flowing from the close vicinity of this Garhi.

[B-5] Smt. E.B. Joshi does not give any evidence at all. According to her the Faizabad Gazeteer of 1961 was published very belatedly and its writing appears to be inspired by some special motive. The opinions of earlier writers have been suppressed here. But no new research-conclusions etc. have been presented to prove the veracity of her claim of suppression. It is evident that this was done under the pressure of the then Govt.

Thus, it appears still more strange that the Babari Committee people on one hand, refer to this document, which condemns the Neyvils Gazeteer; and on the other, they refer to it in the petitions filed in the courts, wherein they have quoted from the Neyvils Gazeteer as the evidence. The decision given in the document No. E-25 very definitely makes it clear that the materials described in this Gazeteer are admissible as evidence under Part 57 of the Evidence Act.

Under these circumstances, the silence on the part of Smt. Joshi in respect of destruction of the temple is an attempt to intentionally hide a universally accepted fact of history.

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[C/D] Simultaneous jointconsideration is felt necessary in respect of C and D groups. Because they are relevant to the Revenue Records and judicial proceedings and supplementary to each other. They are evidences by themselves. Court of after court; and one author after the other have expressed a definite conclusion that a Mosque was constructed after destroying an already existing temple and they have regrets for that. A British Judge has expressed it thus : œIt is most unfortunate to have constructed a mosque on the site, which is considered as specially holy by the Hindus. Because of their pompous colonial indifference, he says, œSince it had happened 356 years ago, now it is time-barred. The British were so impartial surely that they agreed with the complaint of the Hindus that it had a concrete base too. But due to their special colonial mentality, they wanted to maintain the status-quo.

The document D-2 at least proves that this Chabutara (platform) was erected in 1857 keeping in view the riots between Hindus and Muslims on one hand and between the Hindu-Muslims and the British on the other prior to 1857. After seeing all this, it cannot be said that the claim of the Hindus on this site is a latest political gimmic to create a œHindu Vote Bank and some similar meaningless things. Hindu society has never relinquished its claim over this sacred place.

[E/F] The documents under the category E and F also does not furnish any evidence except what we all already know very well and which is the main disputed problem that œafter forcibly snatching away this place by Babar from Hindus, it was in effective governmental possession for a pretty long time.

The court orders dated 03 March 1951 given by the Civil Judge of Faizabad, related to the culmination of this structure once again into a Hindu place of worship in 1949, is particularly missing in these documents. From this, it can be surmised that our friends of Babari Committee do not wish to draw attention to this fact that the said Judge also had considered the claim of Muslims as doubtful that they had recited prayers in that structure in December 1949. On the contrary, these unargued testimonials of the local Muslims were mentioned, wherein it was said that this structure was never used since 1936 onwards. Because our intention is not to get entangled into the imbroglio of exchange of seemingly intellectual arguments of the evidences for the purpose of fighting the judicial cases. This much we have to say about judicial (court) documents.

All the legal battles pertaining to the right to property etc. arising out of the circumstances forcibly created in 1528, wherein include even the matter of effective utilisation of the structure prior to 1949 also, is totally irrelevant to that issue, whereupon the Govt. of Bharat has requested to produce the proofs and evidences; and that issue was whether the Babari Masjid was constructed on the site of a forcibly destroyed Hindu temple. This becomes further irrelevant with the more basic issue of handing over one of the lands, which have been considered as most sacred by the Hindus, back to Hindus. If any one of the holy places is forcibly converted into a mosque and it is being effectively used as a mosque; even then it would remain as a forcibly imposed symbol of desecration, sacriledge and great insult.

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Strategy of Dispute
In stark absence of any valid evidence, the BMAC was not in a position to hope for a decision of this dispute (case) in its favour. Hence the best possible next stept for it could have been only to create a show that whatever evidence we (the Hindus) have produced is factually no evidence at all and simultaneously do every thing at their disposal to prevent the decision going in favour of the Hindus. Many of our evidences have been dug out of the Govt. Archives. Attention has been drawn towards many of them through public platforms. If the BMAC had wished so, it could have challenged the credibility of those evidences. Not only this, the Babari Committee has not submitted even an iota of evidence in respect of the explanations that both the quick-believing Hindus and Muslims had accepted this concocted story intentionally spread by the Britishers without raising any doubt.

No such evidence has emerged even from the anti-temple arguments and counter-arguments presented from various intellectual forums including the press, which could either outrightly reject our case or term that evidence as unreliable. A number of anti-temple verbal canard spread through the press have been included in the documents of the Babari Committee, that make much ado about nothing, but does not present any evidence.

Efforts were also made to treat the archeological conclusions publicly pronounced by Shri. B. B. Lal and Dr. S. P. Gupta as unreliable. These efforts were not made by any well-versed Archeological experts or even by those, who have even a glimmer of archeological knowledge of the Janmabhumi; but they have been made by Prof. R. S. Sharma or the pleasure-hunting historians from the JNU, who have been co-incidentally brought up in the Marxist traditions and who are notorious for several blatant mis-statements about history.

Whereas the most competent Archeological experts and Art Historians like Deputy Superintending Archeologist of Madras Circle of A.S.I Shri. K. K. Mohammed (Indian Express dtd 15 December 1990) Indologist and Editor of Dinamani Shri. Iravatan Mahadevan (Indian Express dtd 05 December 1990 and the Author of œHistory of Mughal Architect Dr. R. Nath came out in open support of Prof. Lal and Dr. Gupta. In fact, Dr. R. Nath was cited by the Babari Committee in its support. Dr. Nath had confirmed that he had gone on that spot on his own and he got an opportunity to study the mosque. He further says, œI have absolutely no doubt that the Masjid stands on the site of a Hindu Temple in the north-east corner of Ramkot Mandir Garhi. (Indian Express dtd 02 January 1991). Not even one among those Hindu antagonists, who have dumped lot of lectures down our throats about the preference of Science over the Myth, in spite of our irrefutable scientific evidences. But they have not segregated themselves from the anti-temple Myth.

All the anti-temple arguments and counter-arguments are nothing but a strategy adopted to divert the attention from the main issue. In stead of furnishing any appropriate evidence, the dispute-loving Babari Committee is raising the ever-new, ever-fresh bogies for creating further confusion. As a result of all this, we were forced to deal with the stuffless statements of partial and unworthy people while writing this reply, which any really wise men would not have paid any attention to. For example, take the case of an anti-Hindu politician like Ramaswami Naicker himself. What did he know about the issue of Ayodhya? Even then his one-sided and generalised opinion was submitted as evidence and we were forced to reply to it. Believe us, we were undoubtedly alert on this occasion to fully devote our time, intellect and energy to scan and scrutinise the evidences of all types that are considered as important by our opponents. But it is always not possible to repudiate all their false claims through the news papers, the builders of public opinion. And because of this, an illusion was created through such false claims published in the new papers, that the anti-temple pre-conception is based on some base of strong evidence only.

A strong example of these diversionary tactics in the bundle of documents submitted by the Babari Committee is that they could float a minimum of seven different propositions regarding Shriram Janmabhumi :

01. He was never born at all.

02. He was born at some other place.

03. He was born at a distance of few dozen yards in the north where now stands the Sita Rasoi (Sitas Kitchen).

04. He was born in a village called Dhudam in Punjab.

05. He was born in Afghanistan.

06. He was born on the banks of Sarayu in Nepal and

07. He was born in Benaras.

That way even the Babari Commitee people themselves do not believe six of these. But they hope that we should disprove all the seven.

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Our Demand
Not a single idolater has remained in the Arabstan that demands the return of their Kaba. Islam has destroyed them completely. Thereafter Islam began its work by smashing their places of worship and destroyed several other cultures. Thus the Manikiyanns and Nestorians of ancient Iran and Central Asia as also the Buddhists also are not there now, who could present their claims for their places of worship and Viharas (and the very few Zorastrians i.e. Pharsi are remaining now, they are so exploited and so less in numbers that they are too affraid to raise their voice.)

Though we too are not unaffected, but we are living despite all these atrocities on us and we are demanding that the most reverential places of worship for us be returned to us. It is our demand that the Muslims in Bharat concede to the legitimate right of the Hindus over the three temples viz. Kashi Vishwanath at Varanasi, Shrikrishna Janmabhumi at Mathura and Shriram Janmabhumi in Ayodhya.

We are not demanding the return of all those thousands of places of worship, which have been destroyed and forcibly converted into mosques. Let the local Muslims doubtlessly continue to use them. Our only demand is for the return of these three holiest places. Because, they are our most ancient sacred places of worship. We would prefer to receive them from Muslims through an administrative order. This is a superb opportunity for the Muslim community to voluntarily recompensate for the enormous massacres, exploitations, atrocities, abductions, enslavements, destruction of the temples and conversions of the non-Muslim communities on the strength of sword by their earlier generations in Bharat as also outside.

During last two years several nations and communities have preferred to formally accept their past mistakes. Japanese have publicly begged pardon of the progeny of Korea for the exploitation of their ancestors; the Soviet Russia for starting the Korean war; the Dutch Reformed Church of South Africa for extending ideological support to the Aparthied; the Soviet leaders for slaughtering the Polish Army Officers in Catin by their Russian predecessors. In other words, they have publicly begged forgiveness from the people or their scions for the mistakes or excesses committed against them. They even went to the extent of revising the text on the Catin Memorial and arranged a joint function in the presence of Polish President at that place. New paths could be paved by unequivocally accepting the past mistakes.

Hence the time is very propitious now and we wish that the Muslim community in Bharavarsh should voluntarily rise up to the occasion for finding a amicable solution of this issue. Two Masjids and a non-mosque would be an insignificant price for an immeasurable cordiality that would generate through this gesture of goodwill. By doing this, the Muslims would win the confidence of Hindu society. They would be assured that Muslims have broken the chain of unholy acts on the part of their ancestors once for all.

It is our firm belief that reforms could be brought in the religions / communities and human societies also. When the Christians had come to Bharat, they had broken the idols of our Gods and Goddesses and they were indulging in conversion activities also. But now they are not doing like this. Hence we are assured that the religions could be reformed through the process of humanisation. We do not wish to keep the relation of the persent Muslim community with the crimes commited by some of their ancestors. We firmly believe that if the concerned parties so wish, then the past could be forgotten. It is our expectation that the Muslim community would come forward for displaying such a goodwill that it would alter the regrettable pages of the history for good.

We shall conclude this solicitation for exhibiting cordility and a sense of honesty towards the history by quoting an example from the documents presented by the Babari Masjid Committee only. This document is the The vasiyatnama [will] given by Babar to his son Humayun. This is a beautiful secular work. But unfortunately it has been proved as fabricated. There is nothing dramatic in it. The veracity of the various slogans of communalism and secularism are also suspect today.

Even then, since our friends in Babari Committee consider the Vasiyatnama as a genuine and authoritative statement, hence we appeal to them that they also act upon it, especially on that part where it is said that œ there live people of various religions in Hindustan. You do not allow your mind to get affected by religious prejudices and give justice by being impartial and duly respecting the religious sentiments and religious customs. Especially do not kill the cows. Because, this is the only way to win the hearts of the people of Hindustan. ….You should never destroy the religious places of worship of any community.œ [œThe Crescent in India by S. R. Sharma, Pp272].

Hence, we appeal to All India Babari Masjid Action Committee, all the Muslims in Bharat and in fact, all the well-meaning people to fulfill the last will of Babar. We also call upon them that the co-operate in imposing a universal than on cow-slaughter and respect the holy religious places of Hindus, especially Kashi Vishwanath,Shrikrishna Janmabhumi and Shriram Janmabhumi.

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[10] Shriram Charan Paduka Pujan
Shriram-Janaki Rath Yatra, Tala Kholo Andolan, Opposition to short and long marches, Shriram Shila Pujan, Karsewa etc. are various dimensions of Shriram Janmbhumi Mukti Andolan. Shriram Charan Paduka Pujan programme is a link of the same chain. As Bandhu Bharat was carrying on the administration by taking orders from Shriram Charan Paduka after their worship, similarly a dream of bringing Ram-Rajya in the country by worshiping these Padukas. The Paduka Pujan programmes were performed not only in all the cities, but also in almost all the villages in the country. Our workers could reach even those villages, where they could not go on earlier occasions. the Padukas moved in thousands and thousands of villages and they were worshipped. The enthusiasism shown by the people for Paduka Pujan was appreciable. Because, the public considered it to be its own programme. One more chapter was added in the concerns of the Govt. on account of the success of the Paduka Pujan programmes. It was but natural. Bucause, whenever any organisation became strong or its programme become more successful and popular than expected, the power that be necessarily becomes worried, may that power be of the godly king Indra himself, or any other. The significance of Paduka worshippers was greater than that of the Ramshila worshippers. Because, all were well-versed with the importance of Shriram. But very few were knowing the importance of the Padukas. Bandhu Bharat had renounced the power for Paduka Pujan. It is only by renunciatoin that an individual or the society could achieve something in life. In the words of Pujya Jagadguru Shankaracharya Swami Vasudevanand, these Padukas were like fire. Their worshippers could achieve good health and also digestiveing fire in the stomach. But those who opposed them, the Padukas burnt them to ashes like the fire.

Worship of Charan Paduka has been going on as a very important Pujan since times immemorial in this country. Bandhu Bharat had earned respect and honour in the society at that time, Because of Charan Paduka Pujan only. He is still respected in our society for that even today. The reception accorded to this programme was very heartening. This was slightly different from the Shila Pujan programme. Shila Pujan had linked the people with the Shriram Janmabhumi Mukti Andolan and Paduka Pujan consolidated the awakening among the public further. It was expected that about three lakh Karsewaks would be enrolled; but actually their number increased to ten lakhs. This has been the greatest achievement of this programme. The programme began by worshipping Padukas on 26 September 1992 in Nandigram, where Bandhu Bharat had worshipped Shriram Paduka then. The country-wide programme of Paduka Pujan was performed from 06 October 1992 to Vijaya Dashami.

The programmes of Paduka Pujan were performed all over the country in a most attractive, beautiful and effective manner. But the programmes in Bihar and Jharkhand need a special mention. Shriram Charan Paduka Pujan was taken to common masses through district-wise smaller carts. This led to a very wide spread public awakening in these provinces. In all millions of people from 20,000 villages took pledge to construct Shriram Janmabhumi Mandir at Ayodhya. During the Bihar tour of Shri. Ashok Singhal, 15 massive public meetings were organised. His inspiring speeches awakened unprecedented enthusiasm among the people in the state.

(11) Lanka-Kand in Sundar-Kand of Ayodhya : 1992
A grand temple was already constructed on the Janmasthal of Lord Shriram in the hoary past i.e. during the period of Kush Maharaj. Thereafter there came about modifications in its design, size and shapes, but the temple remained constant all along. Babar got a mosque constructed by destroying the existing temple on Shriram Janmabhumi in 1528. Prior to 06 December 1992….

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What was there in Ayodhya?
Prior to the collapse of the structure, the ritualistic Pujan, Archan and Kiran of Shriram Lalla was going on regularly in the morning and evening for over past 43 years. That way, lakhs of devotees were coming for the Darshan-Pujan-Archan of Shriram Lalla every year. But on the day of his manifestation i.e. 23-24 December devotees from the farthest cities and towns of the country used to come specially for offering their obeisance to Lord Shriram, who was the embodiment of Dharma.

Unrebuttable literary, revenue and archeological evidences of a temple on Shriram Janmabhumi were available from the beginning itself. In the course of time,some ancient edicts and idols; and certain old maps and pictures were found with the royal family of Jaipur (Rajastan) which go to prove the existence of a temple prior to collapse of the structure on that spot.

What Was Expected To Happen?
Sants had appealed through the VHP to Karsewaks from all over the country to arrive in Ayodhya for performing Karsewa on 06 December 1992 for temple re-construction. Only a symbolic Karsewa was planned as per the orders of the Supreme Court. According to the programme of the VHP, the Karsewaks had to take bath in the river Sarayu early in the morning and bring a handful of sand to Shriram Janmabhumi and thereafter they were expected to undertake cleaning the Chabutaras (raised platforms) erected through Karsewa begun from 26 July 1992.

But What Happened?
Shriram Mandir was the symbol of dormant self-respect of Hindus during the days of slavery. The Karsewaks were invited in huge numbers from all parts of the country for performing the Karsewa in Ayodhya in the context of efforts being incessantly made for the re-construction of temple in a bid to re-establish the faith, self-identity and confidence of Hindus. Certain over enthusiastic Karsewaks converted this symbolic Karsewa into actual Karsewa. On that day in Ayodhya ………

¨ A virtual flood of Karsewaks literally lakhs and lakhs in number went on coming from all the sides in Ayodhya town with the handful of sand from the banks of the Sarayu river while shouting the slogan of œJai Shriram as per the scheduled programme.

¨ At about 10.15 p.m. the preparations began for the Devata Archana for the temple re-construction soon after the arrival of Jagadguru Ramanujacharya Swami Vasudevacharya, Vitragi Swami Vamdev, Mahant Paramhans Ramchandradas, Mahant Avaidyanath, and important Hindu lead- ers like Shri. Seshadri, Shri. Sudarshan, Shri. Ashok Singhal etc.

¨ On the other side,a batch of Karsewaks was turning adamant to hoist saffron flags atop the domes, as was done previously during the regime of Mulayam Singh. The uniformed volunteers had made a human-chain for the security of the structure from all sides. Swami Dharmadas Pahalwan and other Sants got busy in preventing the Karsewaks from entering the sanctum of the Mandir; but all went in vain. Could any human efforts ever stop the surging tides of an ocean?

¨ Just a little earlier to the scheduled Muhurat of Karsewa at 12.05 p.m., one Karsewak climbed up the dome at the risk of his life and shouted the slogan, œJai Shriram. Then what? A long queue ensued of those desirous of climbing the domes. They had no value either for their bodies or for their lives. They were seeing only the dome like archer Arjun looked only at the birds eye.

¨ Many Karsewaks began the Karsewa on the domes picking up the bamboos, wooden pillars, iron pipes, iron angles and bars fixed for the barbed compound.

¨ The structure went on getting damaged slowly — first the doors, then the walls and later on the first dome on the right was reduced to dust at 12.35 hrs.

¨ Tumultuous slogans of œJai Shriram rent the sky, soon after the fall of the first dome. Conch shells began to reverberate the atmosphere; Jhanjh, Majiras etc. beaten and the Turahiyans blown. In the mean-while, the plaque fixed with the carving of the Babars firman to the Mir Banki thereon was rooted out from the walls.

¨ At about 2.00 p.m., the huge door was broken. The second dome collapsed and in the same order the third and final dome also floored to dust. With this, the uproarious slogans of œJai Shriram, œJai Shriram began to pierce the whole surrounding.

¨ The whole township was drowned in the great hullabaloo; no one was in a mood to listen any body else. The condition of œbeating ones own drum and singing ones own tunes prevailed all over. Some one was excitedly shouting the slogans, whilesome one else was clapping violently. Some people began to carry with them the pieces of broken bricks, stones and debris to their houses as the Prasad of Shriram on their shoulders and heads. While some others got engaged in realising their dream of re-constructing the temple by clearing all the debris heaped on the spot.

¨ Not that, only men were engaged in the Karsewa,women also were not lagging behind in this cause of Shriram. Women of every age group, every class, and every level, literate and illerate alike were sharing the Karsewa in their own style. The valiant Durgas of Durga Vahini were on the job whole-heartedly. Some were encouraging the Karsewaks with their enthusiastic slogan shout- ing, while many others were engaged in the work of clearing the debris. All were utterly aghast and taken aback by seeing the wonderful feats by the Karsewikas from Maharastra and southern Bharat.

¨ Fortunate are those, who had an experince of fulfillment and success of their life by taking part in the Karsewa, who had seen this sight with their own eyes and who broadcast this news of wipping out the main symbol of cultural slavery of Bharat throughout the country.

Why it happened?
Hindus were always being supressed ever since the destruction of Shriram Mandir in 1528. No one listened even to his just and legitimate demands. Hindus have been insulted all along during all the regimes, may it be of Muslims, or of British or even of our own independent Hindustan. Every one was concerned and worried only about the Muslim sentiments. They were not even aware that the Hindus also could have some sentiments. Hindu tolerance was always considered as his weakness. The feelings of antagonism that was supressed in the Hindu heart for years of alround insults, atrocities and deprivation got exploded like a sheating volcano on 06 December 1992 and the task that couldt have been achieved in years, was accomplished in just a few hours.

¢ The political parties and the politicians wearing the garb of pseudo-secularism went on suppress ing the Hindus through all posible and impossible efforts, BUT WHY ?

¢ Irrefutable proofs were submitted one after the other, but they were not accepted, WHY ? Of the literary and archeological evidences in respect of the existence of a temple on this spot, the quo- tations of ancient religious scriptures were not accepted since they belongs to Hindus; the quota- tions from the books written by the British were not accepted because they were reportedly writing and saying like this only with a view to keep Hindus and Muslims fighting with each other always; the quotation taken from the books written by the Muslim authors were not accepted since the Muslim authors of those times had excessively exaggerated the matters only with a view to incre- ase the Islamic grandeur. So for as archeological evedences were concerned, they were rejected not by the arguments of the historians or archeologists like S/Shri R.S.Sharma, D.N. Jha, Suraj Dhan etc. But by the hair splitting arguments of the advocates of the courts. Hindus went on giving logical arguments and the Babary Committee people went on indelging in illogocal and irrational arguments in the meetings and the Govt side became the mute spectator.

¢ The leaders like S/Shri V. P. Singh, Mulayam Singh, Ram Vilas Paswan, Indrajit Gupta, Somnath Chatterjee etc. kept on provoking the Hindus by issuing anti-Shriram Mandir statements, while Muslim leaders like Shahabuddin, Banatwala, Ovaisi etc.went on adding to this provocation by theirown irrelevant statements. The Prime Minister Shri. Narasimha Rao was pouring petrol into the fire by repeatedly calling the structure as Masjid, where the worship of Shriram Lalla was going on forover last four decades. The Hindu heart was torching, flaming and burning within itself by listening to all these vituperations all along.

¢ After the failure of all the talks with the Muslim leaders at the intervention of the Central Govt; after repeated rejection of our appeal to the Muslim leadership for their co-operation in the construction of Shriram Mandir; after government refused to listen the demand for handing over Shriram Janma- bhumi to Shriram Janmabhumi Nyas; after the failure of getting justice from the court in time and after getting roundly disappointed from all theconcerned people, the anger, dejection and imposed helplessness that were sheathing in the Hindu Society — all these assumed the form of a ferrocious, boiling volcano, which exploded on 06 December 1992. Sundar Kand of Ayodhya turned into a Lanka Kand.This day would be written in the annals of the country in golden letters.

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Could it have been averted?
Not once, but a number of opportunities did come, when the solution could have been found by seriously thinking, keeping the vote-politics away–

The Govt. did not attempt to convince the Muslims that they give up their claim over the site that is so reverential for the Hindus. On the contrary, they went on pushing the Hindu youth force in the antagonistic direction by perpetually opposing the re-construction of temple on the spot.

˜¼ WHY did they insist for Section 143 instead of Section 138(2) while entrusting the matter to the Supreme Court? WHY?

˜¼ WHY these efforts for Mandir-Masjid side by side?

˜¼ WHY was this disagreement for the Karsewa undertaken for re-construction of a temple on the acquired land?

˜¼ WHY was this hesitation in directing the Lucknow bench of Allahabad High Court to declare its decision early?

˜¼ WHY these perpetual attempts for entangling the issue in the labyrinth of legal intricacies?

Whereas the issue was simple and fully clear that whenever the Rambhaktas were not provoked, the structure remained secure. Shilannyas on 9-10 November 1989, Karsewa that went on from 09 to 26 July 1992 bear testimony to this. And whenever the Rambhaktas were incited, provoked or challenged; the structure received damages. They performed Karsewa in the sanctum, when Mulayam Sing addressed 48 anti-Hindu rallies in 49 days throughout the Uttar Pradesh during October-November 1990 and publicly provoked the Hindus by boasting that not even a tiny bird could stretch its wings in Ayodhya and converted entire state into a virtual prison, so that not a single Karsewak could reach Ayodhya for Karsewa. Similarly, the Prime Minister Shri. Narasimha Rao incited the Karsewaks with his verbal acrobatics; and the outcome of this provocation is there before all to see.

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Shriram Janmabhumi Andolan

Important Events after 1994

Shriram Janmabhumi Andolan has reached its acme by 1992. As a result, the Babari structure collapsed completely in 1992. The devotees got the facility of Darshan of Shriram Lalla together with regular Pujan in the make-shift Mandir erected by the Karsewaks. Some of important events that took place after 1992 are give below together with their dates :

11-May 1998

Convener of Babari Masjid Co-ordination Committee Sayyad Shahabuddin said that there is no objection for the construction of Mandir near the disputed site.
21 May 1998

The Lucknow Bench of the High Court issued directives to the Special Justice of Central Bureau of Investigation Shri. J. P. Shrivastava that charges should be decided against the accused in the month of August.
25 May 1998

The Special Court fixed the date as 10 August and charges were filed against 49 accused including Lal Krishna Advani, Murali Manohar Joshi and Uma Bharati.
7 June 1998

Prime Minister Atal Bihari Vajpayee wrote a letter to Sonia Gandhi stating that the Govt. would not allow to transgress the sanctity of the place of worship, since the matter is sub- judis.
10 June 1998

The RSS Chief Prof. Rajendra Singh clearly told that the Sangh does not want any confrontation with the Govt. on the issue of Ayodhya. But, Yes! the Mandir must at any cost be constructed on the very site.
6 July 1998

The Kendriya Margadarshak Mandal insisted the Central Govt. that the site be handed over to Shriram Janmabhumi Nyas, so that Mandir could be Constructed there.
3 December 1998

Uttar Pradesh Govt. banned all the programmes other than regular Pujan and Archan at the disputed site. 15 December 1998.The Special Court fixed the date as 20 January 1999 to finalise the charges against 49 persons said to be involved in the demolition of the structure
1 February 1999

The Sant Sammelan held at Digambar Akhada of Ayodhya passed three resolutions reiterating its commitment to the construction of a grand temple at Shriram Janmabhumi.
4 June 1999

The Judge of Special Court at Lucknow directed Shri. Lal Krishna Advani, M. M. Joshi, Uma Bharati and Bal Thakre to personally attend the court. The Court had summoned in all 48 persons.
7 December 1999

Prime Minister Vajpayee rejected the demand for resignation of three Cen- tral Ministers in Lok Sabha. All the three Ministers viz. Advani, Joshi and Uma Bharati had ten- dered their resignations to the Prime Minister.
21 June 2000

The Liberhan Commission held former Uttar Pradesh Chief Minister Kalyan Singh responsible for the demolition of the structure and directed him to attend the court on 20 July.
17 July 2000

The Special Judge of the Ayodhya issue Shri. S. K. Shukla issued orders to all the accused including Lal Krishna Advani, Bal Thakre, Kalyan Singh to attend the court on 15 September 2000 for fixing charges, after rejecting the applications of 47 accused to condone the attendance in the criminal offence of demolition of the Babari structure.
27 July 2000

A bailable warrant was issued to the then Chief Minister of Uttar Pradesh Kalyan Singh to attend before the Commission.
16 September 2000

The Special Sessions Judge Shri. S. K. Shukla fixed the date of next hearing as 15 November 2000.
3 October 2000

Former Chief Minister of Uttar Pradesh Shri. Kalyan Singh filed an appeal in the Supreme Court on for transfer of all pending matters.
31 October 2000

BJP said that construction of Shriram Mandir is not on the Agenda of the party. Hence the question of co-operating in the matter does not arise at all.
9 November 2000

Babari Masjid Action Committee appealed to the Govt. to re-construct the Masjid. They also demanded a ban on the statements being issued by the Sangh Pariwar.
3 December 2000

The Chief Minister of Uttar Pradesh told that the State Govt can not do any thing in respect of the disputed structure.
6 December 2000

Prime Minister Vajpayee told on 6 December 2000 that the Mandir in Ayodhya is the manifestation of national sentiments. The BJP President Bangaru Laxman said that his party would not beg pardon of any community for the demolition Babari Masjid as it has not committed any mistake.
12 December 2000

Central Govt. gave its consent for holding discussions in Loksabha on the Ayodhya issue under Rule 184, since a stalemate prevailed in the Loksabha for past seven days. 19-21 January 2001.The Sants and Dharmacharyas assembled in the Ninth Dharma Sansad at Prayag on the occa sion of Maha-Kumbh on appealed the Central Govt. to clear all the obsta- cles in the way of construction of Mandir on Shriram Janmabhumi by 12 March 2002. It also told that the work of construction of the temple would commence on any day thereafter and a Sant Chetawani Yatra would be taken out from Ayodhya to Delhi.
20-21 June 2001

Shriram Janmabhumi Mandir Nirman Samiti took a decision in its meeting held at Delhi to meet all the peoples representatives to convince them about all the facts regarding Shriram Janmabhumi.Prime Minister informed the journalists in Lucknow that some solution of Shriram Janmabhumi could be found out by 12 March. Similar sentences were uttered by the Prime Minister during his meeting with Pujya Mahant Paramahans Ramchandra Das in Delhi on 10 October. 17 October 2001.In spite of clear orders of the Lucknow Bench the High Court to arrange mean- ingful Darshan of Shriram Lalla, it was not allowed to happen. A slight entry of few feets inside after crossing the iron barricate by Shri. Ashok Singhal and Shri. Shrishchandra Dikshit to have a clear Darshan from outside the sanctum was considered as an offence.
21 January 2002

The Sant Yatra set out from Ayodhya; went via Lucknow, Kanpur, Etawah and reached Delhi by night of 26 January 2002. Programmes of receptions to and Pravachans by the Sants took place at various places all along the route. In all 6,500 Sants participated in the Yatra.
27 January 2002

A massive Dharma Sabha was arranged on Ramlila Maidan in Delhi. This Dharma Sabha also was historic one like the Mega-Rally held on the Boat Club Delhi on 4 April 1991.
27 January 2002

A delegation of Sants called on the Prime Minister in the after noon. The Prime Minister told the Sants that he has not made any promise to find out a solution of Shriram Janma- bhumi by 12 March.
10 February 2002

Pujya Mahant Paramahans Ramchandradas declared that he would carry the carved stones for the construction of Shriram Mandir at Ayodhya by crane.
15 February 2002

The Paramahans wrote a letter to the Prime Minister to hand back the site to the Nyas.
17 February 2002

Shriram Maha-Yajna began at the workshop at Ramghat in Ayodhya on the Basant Panchami Day after worshipping the carved stones. It went on till 24 February 2002.
24 February 2002

8,000 Ram-Sewaks offerred Purnahuti in the Yajna in the morning.
25 February 2002

6,000 Ram-Sewaks arrived.
26 February 2002

Administration started blocking the roads to Ayodhya to prevent Ram-Sewaks from reaching Ayodhya. All the borders of Ayodhya were sealed and vehicles stopped.
27 February 2002

More than 57 Ram-Sewaks were barbarically burnt in a railway bogey at Godhra in Gujarat.
27 February 2002

The Alliance Govt. declared its intention to crush Shriram Janmabhumi Andolan with all its might. 20,000 Para-Military Forces were posted in Ayodhya.
3 March 2002

The intimation of atrocities being perpetrated in Ayodhya was sent to the Central Minister of Home Affairs through a written letter. But the spate of suppression went on mounting.
3 March 2002

Shri. Ashok Singhal appealed to the people to maintain peace in the country and be alert towards the challenges thrown for the internal and external security of the country.
4 March 2002

Pujya Jagadguru Shankaracharya of Kanchi Kamkoti Peeth Swami Jayendra Saraswati began his efforts for a solution of Shriram Janmabhumi issue.
4 March 2002

A number of Pujya Sants like Paramahans, Swami Prakashanand (Boston), Avaidyanath, Nrityagopal Das, Satyamitranand, Yug-Purush Paramanand, Swami Chinmayanand, Ramvilas Vedanti, Santoshi Mata etc. came together at Delhi. The Central Govt. was told to re- move all the obstacles created in Ayodhya and all the prohibitory orders imposed on the people of Ayodhya be withdrawn immediately. Permission may be granted for carrying the construction mate- rials to undisputed site on 15 March. Undisputed lands be transferred to Shriram Janmabhumi Nyas prior to 2 June 2002 and the Court decision be declared based on the documentary eviden- ces immediately.
7 March 2002

14 Parliamentarians of Uttar Pradesh assembled at Delhi. Swami Chinmayanand wrote a letter on his letter-pad to the Prime Minister listing out their worries and concerns about Ayodhya. 7 March 2002.A person called Aslam Bhure filed an appeal in the Supreme Court demanding that no Shiladan should take place in Ayodhya on 15 March.
8 March 2002

Oral assurance was given on behalf of the Prime minister to Pujya Jagadguru Shanakaracharya Swami Jayendra Saraswati during night dinner that all the obstacles in Ayodhya shall be removed. Programme would be allowed to take place on 15 March 2002 and the undis- puted lands handed over to the Nyas by 2 June. All remained assured by these assurances by the Prime Minister.
8 March 2002

Minister of State for Home Affairs I. D. Swami reached Ayodhya. He went round and met many people there. By his demeanour, it was hoped that some relief would come forth. But the repression went on getting more strident.
11 March 2002

Pujya Mahant Ramchandradas Paramhans left his Akhada towards the workshop and declared that he would stay there only till 15 March; since he has a hunch that he would put in house arrest in the Akhada.
12 March 2002

The workshop was locked during the day. Para-Military forces were posted around it. Paramhans proclaimed that he would take poison and end his life, if he is not permitted to come out it. His contention was that he has been cheated by his own men. He is not able fight now at his age of 92 years.
12 March 2002

It was a Shiwaratri. No body in Ayodhya could come to the Mandir for Puja. The Shivas Barat was taken out during night at the initiative of Inspector General of Police Sardar Harbhajan Singh. No disturbance anywhere.
13 March 2002

The Supreme Court stayed the Shiladan on 15 March. But the written orders was telling something else.
14 March 2002

The Supereme Court re-wrote its decision without anybody requesting for it. This must have been an unprecendent instance in the judicial history.In spite of creating an atmosphere of terror about Ayodhya throught the country issue through the news papers, Ram-Sewaks were coming to Ayodhya and returning to the homes. One mother from Pune had come to Ayodhya on foot a distance of 130 Kms on 14 March. The rural folks gave full co-operation during the period in this work.
14 March 2002

Sants were invited to come to Ayodhya. But they could not reach for want of conveyance. Some reached Lucknow. But they were prevented on the borders of Ayodhya only. Whole of Ayodhya was converted into a virtual jail. The Govt. shook a little by the proclamation of Paramhans Maharaj.
14 March 2002

One Officer came to Lucknow and met Mahantji several times. By night it became clear that Govt. would accept the Shiladan, which would take place as per the wishes of the Mahant.
15 March 2002

It was decided that the first batch of the Shiladan would comprise of 25 persons including Pujya Paramhans and Ashokji. After the Shiladan, people would be permitted to go for Darshan in the batches of 25 persons eac even untill late mid-night.
15 March 2000

Paramhansji performed Pujan of the Shilas in the workshop. As the Shilas ad vanced, crowds began gathering around. The police had to use force to control the unruly mob.
15 March 2000

A statement was printed in the News purported to have been issued by the Commissioner of Faizabad that he would accept the Shilas not in the capacity of a Receiver but as the Commissioner. It was a most objectionable development. It was therefore decided to hand over the Shilas to the Chief of Ayodhya Cell of the Central Govt. Since his arrival got delayed, the public became restive. A doubt began lurking, lest there would be repetition of 2 november 1990. The Commissioner of Faizabad flatly refused permission to allow people to go for Darshan. The Govt. has played a fraud with the people.
15 March 2002

Ultimately the Chief of Ayodhya Cell of the Central Govt. Shri. Shatrughna Sinha accepted the Shiladan.
16 March 2002

People came for the Darshan, but they were prevented. The Legislator of Ayodhya sat on hunger strike against the preventive measures. In the meanwhile Shri. Ashok Singhal also phoned up the Central Home Minister and informed him that he too would join the hunger strike if the railways and buses are not started within next 24 hours.
17 March 2002

Shri. Rajnath Singh came to see Shri. Ashokji. The Govt. came under pressure and status quo ante was restored in respect of public transport. Slowly the Para-Military forces too were withdrawn.
25 April 2002

Jagadguru Shankaracharya Swami Jayendra Saraswati came to Ayodhya and held talks with the Muslim leaders.
26 April 2002

A press conference was held. Thereafter he met the Sants. The Sants were firm on their earlier stand. Talks ended. Shankaracharya went back.
31 May 2002

Prior to the Purnahuti, 58 Magistrate were called for security purposes. The admini- stration once again spread an atmosphere of terror through the print media.
1 June 2002

About 1,000 Sants and over 4,000 Ram-Sewaks were present in the public meet- ing arranged in Ayodhya.
2 June 2002

Avabhruth (purificatory) Snan was taken in the river Sarayu. The 100-day Yajna was concluded on this day only.

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Role of the Courts:

Shriram Janmabhumi Andolan has been going on since the day when the Mosque was constructed after demolishing the Mandir. Earlier, it was bloody; but as the time passed, it has become judicial. At present, two types of cases are going in the Court in respect of Shriram Janmabhumi, such as the civil i.e. pertaining to the dispute of property and Criminal i.e. dispute pertaining to crime.

Five cases are pending before the court pertaining to the civil matters of Shriram Janmabhumi.In the first case, which was filed by Shri. Gopal Singh Visharad in 1950 (Civil case No. 2/1950) in the Court of Civil Judge, Faizabad. It was requested therein that the right of the plaintiff to have the Darshan and Pujan of the Lord from a close vicinity be kept secure, without any let or hindrance by the defendants; and such an injunction be passed that the defendants should never be able to remove the Lord from his present location.

In the second case (No. 25/1950), which was filed by Paramhans Ramchandra Maharaj, a similar request as above has been made.
In the third case (No. 25/1959) filed by Nirmohi Akhada in 1959, it is requested that the task of arranging Puja etc. of Shriram Janmabhumi be entrusted to the Nirmohi Akhada and the receiver be removed.

In the fourth case (No. 12/161) filed by the Uttar Pradesh Sunni Central Waqf Board on 18 December 1961 (i.e. after 11 years 11 months and 26 days of the manifestation of Lord Shriram Lalla), a demand was made to declare the disputed structure as a Masjid by removing all the Puja materials and the adjacent lands as the Kabrastan.

In the 5th and final case filed in July 1989 on behalf of Lord Shriram Lalla Virajman (ensconced) by Shri. Devakinandan Agrawal (former Judge of Allahabad High Court), the court was requested that the entire premises of Shriram Janmabhumi Ayodhya belonged to the Plaintiff (i.e. idol of the divine); hence apermanent injunction be issued against all the defendants opposing the construction of a new Mandir on Shriram Janmabhumi or creating any type of objections or hindrances in its way. (According to Hindu convictions and belief, the Pran Pratishthit [enlivened] idol is a living entity, which could fight its case. But the Pran Pratishthit idol is considered as a non-adult and hence some individual could be made as its representative. The Court therefore authorised Shri. Devakinandan Agrawal as the next friend for fighting the case of Shriram Lalla in the court.)

In the first case of Shri. Visharad, the lower (trial) Court issued an interim order of keeping the idols of Shriram Lalla at their existing place and the right of the Hindus intact to worship, Arati and Bhog without any let or hindrance. It also appointed a receiver. The Allahabad High Court had confirmed this interim order in April 1955.
The second case has been withdrawn by Shri. Ramchandradas Paramhanse in 1990 and there is no decision as yet in the third case.

It is worth mentioning in respect of the fourth case here that the Sunni Waqf Board withdrew its request to declare the surrounding area as Kabrastan in 1996. The issue therefore remained confined to the three-domed structure only. This tiny site itself is under the consideration of the court.
In respect of fifth case, no decision has come as yet. In other words, there are only four (first, third, fourth and fifth) cases under consideration of the Court at present.
Acquisition by Govt. of Bharat

After the structure was floored, the Govt. of Bharat acquired the disputed premises and also 67 acres of plot of lands surrounding it on 7 January 1993. The Central Reserved Police has been entrusted with the task of security of the entire premises. Many people have challenged the acquisition in the Supreme Court. While using the powers conferred under the Article 143-A of the Constitution, Article 143.

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Power of President to consul t Supreme Court ”

(1) If at any time it appears to the President that a quest ion of law or fact has arisen, or is likely to ar i se, which is of such a nature and of such public importance that it is expedient to obtain the opinion of the Supreme Court upon it , he may refer the quest ion to that Court for cons iderat ion and the Courtt may, after such hearing as it thinks fit , report t to the Pres ident its opinion
thereon.
(2) The Pres ident may, notwithstanding anything in the provi so to article 131, refer a di spute of the kind ment ioned in the said provi so to the Supreme Court for opinion and the Supreme Court shall , after such hearing as it thinks fit , report to the President its opinion thereon.
H. E. President has asked a query to the Supreme Court, œIf was there any Hindu temple on the disputed site prior to 1528 a.d.? and called for its reply. Joint hearing was held on all the appeals against the acquisition together with the question raised by H. E. President. The 5-Judge Constitution Bench of the Supreme Court heard the arguments and counter-arguments of all the parties for about 20 months and gave a majority decision on 24 October 1994 as follows :

1. We are respectfully returning the query of H. E. President unreplied.
2. Acquisition done by the Govt. of Bharat is valid in the law.
3. All cases pertaining to the lands of Shriram Janmabhumi / Babari Masjid shall duly be disposed of by a bench comprising of 3-Judges of Allahabad High Court.
After the above decision by the Supreme Court, all the cases came before the Lucknow bench of the Allahabad High Court for final disposal.

Oral depositions started by the witnesses on behalf of the Plaintiff Sunni Waqf Board in the Lucknow Bench of High Court in June 1996. The plaintiff declared his presentation as finished in May 2002 after getting the depositions of a total of about 28 witnesses on its behalf recorded for about six years. Thereafter depositions by the witnesses of case No. 5 Shriram Lalla Virajman began. The arguments were declared as finished by the Plaintiff after recording its 16 witnesses upto July 2003. Three witnesses also got their depositions recorded in the case No. 1 filed by Shri. Gopal Singh Visharad. The hearing began in the case No. 3 by Nirmohi Akhada and 3 witnesses gave their depositions and was finished also by August 2003. Thus the recording of oral depositions by the witnesses is over.
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Survey and Excavation through RADAR Waves:

The Supreme Court sui-motu ordered a Photo Survey through the RADAR Waves of the premises of Shriram Janmabhumi to find an answer to the gut issue of the dispute : œWhether any Hindu shrine was standing on the disputed site prior to 1528 a.d.? Survey Report was submitted to the Court in February 2003.

The expert, who happens to be a Canadian citizen, has written in his conclusion of his Survey Report that :
“In conclusion, the GPR survey reflects in general a variety of anomalies ranging from 0.5 to 5.5 meters 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 archeological trenching.

On the basis of this Report, the Supreme Court directed the Archaeological Dept. on 5 March 2003 to scan the truth of concerned points in the Survey Report of the RADAR Waves by scientific excavation.After conducting excavation and inspection for a period of 5 months, the Archaeological Department submitted its report to the Supreme Court on 22 August 2003.

The Conclusion of the Excavation is :

œThe Honble 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, as stated on Page 1 and further on P.5 of their order dated 5 March 2003, had given directions to the Archaeological Survey of India to excavate 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 disputed structure and evidence of continuity in structural phases from the tenth century onwards upto 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, kapotapali doorjamb with semi-circular pilaster, broken octagonal shaft of black schist pillar, lotus motif, circular shrine having pranala (water chute) in the north, fifty pillar based in association of the huge structure, are indicative of remains which are distinctive features found associated with the temples of north India.

The Excavation Report has created a sensation among the Muslims, some historians and archaeologists apart from, of course, certain politicians and political parties. The entire country is well acquainted with it. The Muslims demanded scrapping of the Report in the court. Arguments were presented on behalf of both the parties. Ultimately orders were issued to take the Report on the Records of the Court; but it was also ordered that the Excavation Report would be reviewed through the oral depositions by the experts — archaeologists of both the parties in the court.

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Present Status of the Court

Recording of the depositions of the Archaeologists on the Excavation Report is coming to a close in the court. Thereafter arguments and counter-arguments by the advocates of both sides would begin. The decision would be written only after these arguments. After the decision by the High Court, some body would certainly go in appeal to the Supreme Court. No one could predict as to when and what decision the Supreme Court may give in future.

It is very difficult to say whether enough moral strength is there or not in the Govts. that be to implement the decision given by the court. Orders issued by the Supreme Court delivered in the year 1983 in a 110-year long dispute between the Shia and Sunni Muslims about the Doshipuri Kabrastan (burrial ground) in Benaras could not be enforced till this date. Could any awakened and self-respecting society leave the responsibility of protecting their own Dharma and culture on the wayward mercy of Govt. only?

Remember, no dispute relating to Shriram Janmabhumi is pending before the Supreme Court at present.

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Summary of Excavation Report by Archaeological Dept.

On the basis of the indication found about certain geological imponderables
in the GPR conducted by Tojo Vikas International, the Archaeological Survey of India (ASI) has conducted the excacation in thesaid premises from 12 March 2003 to 7 August 2003 as per the directives of the Honble Lucknow High Court. Eighty-two trenches were dug on all sides of the make-shift temple of Shriram Lalla. The geological imponderables were found to be true and pillar-bases, architectural structures, floorings and remnants of other bases were secured. Some other trenches also were dug out apart from these 82 trenches, whereby their total number worked to out 90 trenches. The summary of this Report regarding the excavation activities is as follows :

œIndication was found of the inhabitation of those most ancient people, who were using the North Black Polished Earthern Wares (NBPW) in the premises of the disputed site in Ayodhya. Although no indication was found about any structural activities before the first millennia b.c., even then the remnants of the terra-cotta idols, especially those of the Goddesses, beads of terra-cottas and glass, wheels and trenches prepared for worship etc. were found. On the basis of earthern wares with brown, black and red polish, a speciality of those periods gets manifested and that is earthern rchitecture. One round coin with unclear Brahmi script of Ashokan period engraved on it, was also ound.

Scientifically this period is considered to be between 1000 years b.c. to 300 a.d. The second layer of cultural activities comes of Shung Period (Second and First Century b.c.). Matru Goddess of terra-cotta, earthern idols of humans and animals, beads, hair-pins and excavators etc. were found, which belong to this period. The remnants of earthern wares with black, brown and red polish were also found. The beginning of architectural sculpture was seen, which is quite evident from the structures of stone and burnt brick work .

After the Shung Period, there are indications of cultural supremacy of Kushan period (First and Second Centuries a.d.). Human and animal images of terra-cotta, remnants of shrines, beads, hair-pins, broken pieces of bangles, remnants of earthern wares with red polish and collyrium sticks are the specialities of this period. There is yet another speciality of this period — massive structure, which is prevalent upto twenty-two cracks. (?).
No proof of qualitative change in the architectural activities after the advent of the Gupta period (fourth to sixth century a.d.) was found, although this period is known for its classical arts. Things like specific figures of terra-cotta and one copper coin with Shri. Chandra (Gupta) and other signs thereon represent this era.

Architectural activities continued during the post-Gupta-Rajput period (seventh and tenth centuries a.d.) — especially preparation of burnt bricks has been the speciality of this period. A round altar (shrine) made up of bricks indicates the act of worship for the first time. Outwardly it is circular, but internally it is square and it has its door on the east. Although this construction is old and dilapidated, its northern wall has still a Prannali (water chute), which has been the unique speciality of the temples the Ganga-Yamuna planes.

Thereon, a massive construction was done on this site during the early medieval period (eleventh to twelfth centuries a.d.), which was 50 meters in length north-south. But it appears that this construction was short-lived. Of the 50, only four pillar-bases have been found during the excavation, the flooring of which are prepared from the brick-dust. On the remnants of the above construction, one more large structure has been built in three phases and its three floorings came before us.

The foliage and other decorative elements have been re-used, which are cut with the stencils, are found in the first construction and thus a massive structure or memorial built, wherein there were single pillared or twin-pillared cells that are quite different from the residential blocks. This construction presents the proofs of the constructions that are used for the common people. This remained there for a long period — upto the central Sultan level (twelfth to sixteenth centuries a.d.). Right above this construction, the disputed structure (so-called Babari Masjid) was constructed in the beginning of the sixteenth century. Ample proofs have been found right below the disputed structure, wherefrom it is proved that there was a huge and wider construction, which was 50 meter in length (north-south) and 30 meters in east-west. About fifty pillar-bases have beenfound in the excavation, which are made up of bricks with concrete coating and stones placed on them.

These pillar-bases in the north-south region also give the indication that there was a lengthy huge wall, which could be excavated only upto 50 meters at this time. Centre of the central cell of the disputed structure is in the centre of the old wall. This wall could not be dug out fully. Because there is the make-shift temple of Shriram Lalla thereon. This area is a 15 x 15 platform. There is a round lower place in its east, which is in hollow ditch constructed in bricks; and here some thing, perhaps lamps were offered to the adorable gods. The lamps made up of terra-cotta have been found in various trenches and they were in ample numbers in G-2 trench. From this the above fact stands confirmed.

The pieces of shining earthern wares, which remained there for a long time thereafter, and shining tiles have been found, which perhaps might have been used in the original construction. The pieces of silicon and China clay have been found in a very scant quantity. Animal bones belonging to different periods have been found at various levels. Remnants of human skeletons have also been found in the trenches in the north-south region, which belong to a very late times. These graves are in the debris of the disputed structure and suppressed under the upper deposits of the debris.

Thus, it is found that from the remnants of various constructional structures belonging from the Shung period to Gupta period, it has not become very clear as to which work were they being used for. It is worth mentionable here that no residential remnants were found at the said site that belonged only to Gupta period and further post-Mughal periods; and only debris or filling materials were found in the constructional layers, which might have been taken from the surrounding areas and used in levelling of the ground. As a result of this, earthern idols, terra-cotta and other materials belonging to most earlier period (NBPW) and Kushan period were found mixed in the recent debris. Thus it is concluded that the portion below the disputed structure was meant for the use of the common people.

This was going on from most earlier period to Mughal period without any impedance. The disputed structure (the so-called Babari Masjid) was built during Mughal period, which was in a limited area only and there was peoples inhabitation all around it — its proofs are found in the form of archaeological materials like earthern wares etc. There was a lack of residential constructions at the disputed site prior to Mughal period, such as deep wells, gutters, fire-places or ovens are totally missing. From this it is revealed that the said disputed site has not been used for residential purposes from Gupta period through to early medieval Rajput period and further upto medieval Sultan period and that it was in the use of the common people only.

The articles found in the said premises give indication of the mid-Thirteenth century b.c. (1250 + or – 130 b.c.) on the basis of Carbon-14 time determination tests; the lowest debris over the natural soil represent upto NBPW. Thus it is found that the most ancient remnants pertain to thirteenth century b.c. It has been testified according to Carbon-14 test as 910 + or – 100 b.c. and 880 + or – 100 b.c. These remnants have been found in G-7 trench. As per the Radio-Carbon Time Determination System also, they have been verified as 780 + or – 80 b.c., 530 + or – 530 70 b.c. and 320 + or – 80 b.c. These time determinations and NBPW remnants found in the said premises are considered to be pertaining to 600 b.c. to 300 b.c. and the ancient period goes back upto 1000 b.c. Though proofs of NBPW evidences are not found, but the indication of human activities are found upto 13th century b.c., which has been verified even as per the scientific time-determination system.

While keeping in view the fact that sufficient archaeological evidences are also required to resolve the said dispute, Honble High Court in its orders dated 9 March 2003 had emphasised, œWhether there was any temple or other construction was existing prior to the erection of the Babari Masjid? And orders were issued to the ASI to excavate at the said spot, where indication of geological imponderables was found in the GPR surveys. So many archaeological evidences have been found right below the disputed structure (Babari Masjid), whereby it is proved that there was a huge construction available earlier, the activities of whose construction had been going on continuously from the tenth century, till such time the so-called Mosque was not built over it. There are all such yields of stones and decorated bricks, an idol couple in broken stones, carved architectural members like foliage, emblic myrobalan, kapotpali (row ofpegions), a door segment with semi-circular wall-pillar, broken octagonal shaft of black schist pillar, lotus motif, circular shrine having Prannala (water chute) in the north, fifty pillar bases in association of the huge structure, which have been the characteristics of a temple in northern India.

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Satyagraha Andolan:

It was decided in the Dharma Sansad held at Delhi that no Dharma Sansad would be convened in future for the purpose of Shriram Janmabhumi and Shriram Janmabhumi Mandir Nirman Andolan would be carried on under the auscpices of a High Power Commitee till the Janmabhumi is transferred to Hindu society. The H.P.C. took a decision that if the Govt. does not hand over the the 67 acres of undisputed land of Janmabhumi surrounding to Shriram Janmabhumi Nyas within a period of one month, then Satyagraha would be undertaken in Delhi from 27 March to 02 April 2003 at Delhi to secure the premises.

According to the decision by the High Power Committee, Satyagraha Andolan was arranged for a week from 27 March to 02 April 1003 at Gandhi Circuit Grounds in Delhi. Different provinces were given different timings to participate in the Satyagraha daily. They participated in the Satyagraha according to their dates. A total of 1,75,548 Ram-Bhakts participated in the week-long Satyagraha in the following way:

Thursday – 27 March 2003 : a total of 37,193 Ram-Bhaktas from Hariyana, Indraprastha, East Andhra, Orissa, Maharashtra, Mahakoshal, North Bihar, Jaipur, North Gujarat, Braj and Kanpur took part in the Satyagraha.

Friday – 28 March 2003 : A total of 30,447 Ram-Bhaktas from Indraprastha, Punjab, West Andhra, Kerala, South Bihar, North Assam, South Bengal, Konkan, Chhattisgarh, Sourashtra, Jodhpur, Meerut and Avadha provinces participated in the Satyagraha.

Saturday – 29 March 2003 : A total of 20,581 Ram-Bhaktas from Himachachal Pradesh, Uttar Karnataka, Jharkhand, North Bengal, Vidarbh, Madhya Bharat, South Gujarat, Chittore, Braj, Uttaranchal, Gorakhpur, Indraprasth provinces did the Satyagraha.

Sunday – 30 March 2003 : Total 23,927 Satyagrahis from Hariyana, Jammu, East Andhra, Orissa, North Bihar, Maharashtra, Mahakoshal, Jaipur, North Gujarat, Meerut, Kanpur, Kashi, Indraprastha provinces participated in the Satyagraha.

Monday – 31 March 2003 : Total 19,035 Rambhaktas from Punjab, West Andhra, Tamilnadu, South Assam, South Bihar, Konkan, Chhattisgarh, Sourashtra, Jodhpur, Braj, Avadh, Indraprastha provinces performed the Satyagraha.

Tuesday – 01 April 2003 : Total of 22,332 Rambhaktas from Himachal Pradesh, Uttar Karnataka, Jharkhand, North Bengal, Vidarbha, Madhya Bharat, South Gujarat, Jaipur, Meerut, Gorakhpur, Indraprastha provinces took part in the Satyagraha.

Wednesday – 02 April 2003 : 20,043 Rambhaktas from Hariyana, Jammu, South Karnataka, South Bengal, North Gujarat, Chittore, Uttaranchal, Kashi, Indraprasth, Tamilnadu provinces took part in Satyagraha.
Prominent among those who were arrested in this Satyagraha were Pujya Mahant Paramhans Ramchandra Das, Pujya Swami Satyamitranand, Pujya Swami Vasudevacharya, Pujya Swami Ramvilasdas Vedanti together with Shri. Vishnu Hari Dalmiya, Shri. Ashok Singhal, Acharya Giriraj Kishor, Dr. Pravinbhai Togadia, Shri. Shrishchandra Dikshit, Central Secretaries and Joint Secretaries of the VHP.

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Terrorist Attack on Shriram Mandir in Ayodhya

Five terrorists entered the premises of Shriram Janmabhumi at 09.00 a.m. on 05 July 2005. The Security Forces valiantly and smartly smashed them all. Before entering the acquired premises, the terrorists had destroyed its iron barricades near a Jain Temple in its north corner by exploding a Marshal jeep. Because of this explosion, people in the far away surroundings become alert. All could at once understand that terrorists have entered in a very short time. The Security forces had killed all of them with the co-operation of the people. AK-47, AK56, Anti-Tank hand grenades (China made), rocket launchers, pistol, 9 MM magazine etc. were recovered from the terrorists. Symptoms of poison were found from the viscera of one terrorist in the the course of his poste-mortem.

Shri.George Fernandes, Home Minister Shri. Shivraj Patil from Delhi and the Governor of Uttar Pradesh arrived in Ayodhya to have a spot inspection on 06 July. Shri. Ashok Singhal and Dr. Murali Manohar Joshi also reached Ayodhya on 06 July itself. On an appeal by the Sants, one public meeting was held in Ayodhya in the evening 5 oclock at Karsewakpuram. Huge local public and Sants participated in the meeting. Jagadguru Ramanandacharya Swami Rambhadracharya Maharaj came down from Naimisharanya specially to take part in the meeting. Shri.Ashok Singhal, Dr. Murali Manohar Joshi and Pujya Ramabhadracharya Maharaj visited the actual site of attack and saw the circumstances personally in the morning of 07 July. It was learnt that the terrorists had reached upto Shriram Lalla. They had thrown hand grenades too; but due to grace of the Lord, none of them had exploded. Unexploded bombs were also found behind the idols of Ram Lalla during the course of excavation conducted by the ASI on 15 July, 18 July and 20 July 2005 as per the orders of the High Court.

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VHP Delegation meets Home Minister / President in Protest against the Attack

A delegation of Sants and top Office-Bearers of the VHP under the leadership of Jagadguru Ramanandacharya Swami Ramabhadracharya called on the Rashtrapati Shri. A. P. J. Abdul Kalam and also met the Home Minister Shri. Shivaraj Patil in this regard and gave them a report regarding the terrorist attack on Shriram Janmabhumi in Ayodhya. Both heard the Sants very carefully and seriously. The delegation was comprised of Pujya Rambhadracharya Maharaj (Chitrakoot), Mahant Nrityagopal Das Maharaj, Mahant Koushal Kishor Das Maharaj (Big Bhaktamal, Brindavan), Swami Hansdas Maharaj (Haridwar), Mahamandaleshwar Swami Vishweshwaranand Maharaj (Sannyas Ashram, Mumbai), Shri. Ashok Singhal, President of the VHP, Shri. Rajendra Singh Pankaj, Central Secretary, VHP.

Reactions / Protests against the Terrorist Attack

Famous Pravachankar, Rashtra-Sant Morari Bapu termed the terrorist attack on Shriram Janma bhumi as an attack on truth, love and compassion. The whole nation should unitedly fight this heinous phenomenon.
Jagadguru Ramanujacharya Swami Purushottamacharya Maharaj said, œnow the time has come for the entire Hindu society to come forward, protect its places of worship on its own .
Protests were held all over the country through a call for nation-wide Bandh and demonstrations all over the country against the Jihadi Terrorist Attack on Shriram Janmabhumi in Ayodhya :

The impact of Bandh was very wide-spread on the general public in the states of Uttar Pradesh, Madhya Pradesh, Rajasthan, Chhattisgarh, North-Eastern States including Tripura, Karnataka, Tamilnadu, Kerala, Andhra, Gujarat, Maharashtra, Hariyana, Punjab etc.
Flights of the planes and plying of railways were blocked in Indore
Workers of the VHP, Bajarang Dal, Shiv Sena, Arya Samaj and other Hindu Organisations as also general public held protests on the Parliament Street, New Delhi under the leadership of Acharya Giriraj Kishor, Shri. Omkar Bhave, Shri. Prem Singh Sher etc. The police resorted to mild lathi- charge, lobed water-cannon and tear-gas shells on the protesters.

A massive public protest was held at Jantar Mantar in Delhi against the terrorist attack on Shriram Janmabhumi Mandir.
The workers met the wounded security-men Shri. Nandkishor and Shri. Sultan Singh in the AIMS Hospital Delhi and eulogized their chivalry in fighting the terrorism.

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