AYODHYA RAM MANDIR PRAN PRATISHTHA - JAN 22, 2024 HAPPY SECOND DEEPAVALI TO EVERYONE WORLDWIDE!! 7000+ years of historical continuity. A saga of victory of good over evil. An ignorant historic mistake corrected after 496 years. What a time to be alive! INTRODUCTION Bhagwan Sri Ram was born in Ayodhya as the seventh avatar of Bhagwan Vishnu during Treta Yuga, approximately in 5114 BC. Sri Ram entered exile at the age of 25 and later returned to Ayodhya, being crowned as the King at 39. His triumphant return symbolizes the victory of good over evil, celebrated as Deepavali, which will be called as First Deepavali from now on. Following 30 years and 6 months of just rule, Sri Ram, the king of Kosala and a member of the Kshatriya solar dynasty of Iksvakus, chose to relinquish the throne at the age of around 70. Regarded as an ideal man and a personification of Dharma, he demonstrated the integration of logical reasoning and emotions, promoting a thoughtful approach. Sri Ram exemplified the principle of not retaliating evil with evil, a maxim universally applicable. His teachings underscored that the true ornament of a virtuous person is their conduct, and compassion should extend even to those who cause harm to others. He fulfilled his moral obligations, championed humanitarian rights, and assumed social responsibilities when necessary, blending self-consciousness with action to establish an ethical character. Sri Ram's life harmoniously combined ethics with the aesthetics of living, advocating for the complete pursuit of life's goals—treating Dharma (virtue, morality), Kama (wish, passion, desires), and Artha (sense of being, purpose, and essence of life) as equally significant. His teachings emphasize introspection and the unwavering dedication to one's proper duties, responsibilities, true interests, and legitimate pleasures. Since then, a Sri Ram Mandir (Sri Ram’s Temple) has stood in Ayodhya, with historical evidence tracing back to 5114 BC and archaeological and literary evidence tracing to at least 1300 BC. Unfortunately, the evidence could have been more substantial if the Universities and Libraries of Nalanda and Takshashila had not been destroyed by ignorant invaders around 1197 AD. Now, let's scrutinize the available evidence. EARLY LITERARY EVIDENCE The term "Ayodhya" is a derivative of the Sanskrit verb yudh, meaning "to fight" or "to wage war." Yodhya, the future passive participle, translates to "to be fought," with the initial a serving as a negative prefix. Consequently, the complete term signifies "not to be fought" or, more colloquially, "invincible." This interpretation finds support in the Atharvaveda, where Ayodhya refers to the unconquerable city of gods. The Adi Purana from the ninth century also asserts that Ayodhya's existence is not merely nominal but stems from its impregnability against adversaries. Satyopakhyana offers a slight variation, defining Ayodhya as "that which cannot be conquered by sins" instead of enemies. The earlier name for the city is "Saketa," documented in Sanskrit, Jain, Buddhist, Greek, and Chinese sources. Vaman Shivram Apte traces the origin of "Saketa" to the Sanskrit words Saha (with) and Aketen (houses or buildings). The Adi Purana attributes the name Saketa to the city's remarkable buildings adorned with significant banners. Hans T. Bakker suggests an alternative derivation, linking the word to the roots sa and ketu ("with banner"), with the variant name "saketu" found in the Vishnu Purana. Non-religious and non-legendary ancient Sanskrit texts, including Panini's Ashtadhyayi and Patanjali's commentary, reference Saketa. The Buddhist text Mahavastu identifies Saketa as the seat of the Ikshvaku king Sujata, whose descendants established the Shakya capital Kapilavastu. Early Buddhist Pali-language and Jain Prakrit-language texts mention Saketa (Sageya or Saeya in Prakrit) as a significant city of the Kosala Mahajanapada. Topographical clues in both Buddhist and Jain texts strongly suggest that Saketa corresponds to present-day Ayodhya. For instance, according to the Samyutta Nikaya and the Vinaya Pitaka, Saketa was situated six yojanas away from Shravasti, with a major river between the two cities. The Sutta Nipata designates Saketa as the initial halting place on the southward route from Shravasti to Pratishthana. Starting from the fourth century onwards, various texts, including Kalidasa's Raghuvamsha, equate Ayodhya with Saketa. Jain canonical texts, such as Jambudvipa-Pannati, identify a city called Viniya (or Vinita) as the birthplace of Lord Rishabhanatha, associating it with Bharata Chakravartin. The Kalpa-Sutra describes Ikkhagabhumi as Rishabhadev's birthplace. Jain texts, such as Paumachariya, confirm that Aojjha (Ayodhya), Kosala-puri ("Kosala city"), Viniya, and Saeya (Saketa) are synonyms. Post-canonical Jain texts mention "Aojjha" as the principal city of Kosala, with the Avassaganijjutti naming it as the capital of Sagara Chakravartin. Abhayadeva's commentary on the Thana Sutta, another post-canonical text, identifies Saketa, Ayodhya, and Vinita as a single city. EARLY ARCHAEOLOGICAL EVIDENCE Archaeological findings suggest that the contemporary site of Ayodhya evolved into an urban settlement around the 5th or 6th century BC. This location corresponds to the ancient Saketa city, likely established as a marketplace at the crossroads of two significant roads: the north–south route connecting Shravasti and Pratishthana, and the east–west route linking Rajagriha, Varanasi, Shravasti, and Taxila. According to early Buddhist texts like the Samyutta Nikaya, Saketa was situated in the Kosala kingdom ruled by Prasenajit (or Pasenadi) around the 6th–5th century BC, with its capital at Shravasti. Saketa emerged as a bustling town frequented by travelers, gaining significance for preachers such as Gautama Buddha and Mahavira. Both the Samyutta Nikaya and Anguttara Nikaya mention instances of Buddha residing in Saketa. Early Jain canonical texts, including Antagada-dasao, Anuttarovavaiya-dasao, and Vivagasuya, confirm Mahavira's visit to Saketa, while Nayadhammakahao states that Parshvanatha also visited the city. These texts, both canonical and post-canonical, describe Ayodhya as hosting various shrines dedicated to entities like the snake, yaksha Pasamiya, Muni Suvratasvamin, and Surappia. Around the 5th century BC, the Magadha emperor Ajatashatru conquered Kosala, leading to Saketa remaining a commercial center of secondary importance. Nevertheless, during the Maurya emperor Ashoka's reign in the 3rd century BC, several Buddhist structures were constructed in Ayodhya. Excavations have revealed a large brick wall, identified as a fortification wall by archaeologist B. B. Lal, likely built in the last quarter of the 3rd century BC. Following the Maurya empire's decline, Saketa came under the rule of Pushyamitra Shunga. A 1st century BC inscription of Dhanadeva indicates his appointment of a governor in Saketa. The Yuga Purana recounts Saketa being attacked by a combined force of Greeks, Mathuras, and Panchalas, with Patanjali's commentary on Panini also referencing the Greek siege of Saketa. Subsequently, Saketa became part of a small independent kingdom, ruled by seven powerful kings, as per the Yuga Purana. The Vayu Purana and the Brahmanda Purana further affirm the rule of seven powerful kings in the capital of Kosala. Coins of the Deva dynasty kings, including Dhanadeva, attest to their historicity. Saketa likely surpassed Shravasti in importance during this period. The east–west route connecting Pataliputra to Taxila shifted southwards through Saketa, Ahichhatra, and Kanyakubja. After the Deva kings, Saketa was ruled by the Datta, Kushan, and Mitra kings. Bakker proposes that the Dattas succeeded the Deva kings in the mid-1st century AD, and their kingdom was annexed by the Kushan Empire under Kanishka. The Tibetan text Annals of Li Country (c. 11th century AD) mentions an alliance capturing So-ked city in India. The 2nd century AD geographer Ptolemy identifies a metropolis called "Sageda" or "Sagoda," likely corresponding to Saketa. The earliest inscription mentioning Saketa as a place name dates back to the late Kushan period, discovered on the pedestal of a Buddha image in Shravasti. This inscription records the gift by Sihadeva of Saketa. Before or after the Kushans, Saketa seems to have been ruled by a dynasty of kings ending in "-mitra," distinct from the Mitra dynasty of Mathura. Kings like Sangha-mitra, Vijaya-mitra, Satya-mitra, Deva-mitra, Arya-mitra, Kumuda-sena, and Aja-varman are known only through their coinage. Numerous Gupta coins have been found in Ayodhya, suggesting that during the Gupta period, habitation might have occurred in areas yet to be excavated. The fifth-century Chinese traveler Faxian documented the existence of "Sha-chi" (Saketa) during his time. MEDIEVAL LITERARY AND ARCHAEOLOGICAL EVIDENCE Around the 4th century AD, the Gupta dynasty took control of the region and revived Brahmanism. The Vayu Purana and the Brahmanda Purana confirm that early Gupta kings ruled Saketa. In 436 AD, during the reign of Kumaragupta I, the Karamdanda (Karmdand) inscription designates Ayodhya as the capital of the Kosala province, noting Commander Prithvisena's offerings to Brahmins from Ayodhya. Subsequently, the Gupta Empire's capital shifted from Pataliputra to Ayodhya. According to Paramartha and Xuanzang, King Vikramaditya relocated the royal court to Ayodhya, a move corroborated by a local oral and literary evidence first recorded by Robert Montgomery Martin in 1838. The evidence suggests that Ayodhya was deserted after the death of Rama's descendant, Brihadbala around 3137 BC (killed during Mahabharata war by Abhimanyu), until King Vikrama of Ujjain rediscovered and re-established the city. Vikramaditya, identified as Skandagupta, cleared the ancient ruins, erected the Ramgar fort, and constructed 360 temples. Bakker theorizes that this move may have been prompted by the flooding of the Ganges at Pataliputra, the need to counter the Huna advance, and Skandagupta's desire to draw parallels with Rama's legendary Ayodhya. Paramaratha's Life of Vasubandhu highlights Vikramaditya as a patron of scholars, awarding gold to Vasubandhu, a native of Saketa. The wealth was used to build three monasteries in Ayodhya. Baladitya (Narasimhagupta) and his mother also supported Vasubandhu, leading to the construction of another Buddhist temple in Ayodhya. Xuanzang's accounts from the 7th century mention a stupa and a monastery in Ayodhya. After the Gupta era, the Maukhari dynasty may have ruled Ayodhya in the 6th century AD, as evidenced by coins found in nearby areas. Despite the fall of the Guptas, Ayodhya, described by Xuanzang as a flourishing town and Buddhist center, did not face devastation. However, it lost political significance to Kanyakubja (Kannauj) during this time. Under Harsha's empire, Ayodhya served as a part of the administrative setup or as a vassal, as mentioned by Xuanzang. The city measured about 0.6 km (20 li) in circumference, with a moat similar to that around Pataliputra. After Harsha's empire fell, Ayodhya came under various rulers, including local kings and those of Kannauj, such as Yashovarman and the Gurjara-Pratiharas. While not explicitly mentioned in texts or inscriptions from 650–1050 AD, it can be identified with the "city of Harishchandra" mentioned in the eighth-century poem Gaudavaho. Ayodhya's religious activity continued, archaeological evidence (including images to Vishnu, Jain tirthankaras, Ganesha, the seven Matrikas, and a Buddhist stupa) suggests that the religious activity in the area continued during this period. In the 11th century, the Gahadavala dynasty rose to power in the region, promoting Vaishnavism. They constructed several Vishnu temples in Ayodhya, five of which endured until Aurangzeb's reign. Over the years, Rama's fame within Vaishnavism grew, elevating Ayodhya's status as a pilgrimage center. ISLAMIC LITERARY AND ARCHAEOLOGICAL EVIDENCE In the year 1226 AD, Ayodhya assumed the role of the capital of the Awadh province within the Delhi Sultanate. According to Muslim historians, the region was characterized as mostly wilderness before this time, and while pilgrimage was permitted, the imposition of taxes on pilgrims prevented the temples from gaining substantial income. Despite numerous atrocities committed on Hindu, Buddhist, and Jain cities and literary centers during this period, the Ram Mandir was spared, as it wasn't deemed of strategic importance. Around 1526 AD, Babur, a Mughal invader hailing from the Ferghana Valley, established the Mughal Empire in India. The violence perpetrated by Babur in the 1520s was observed by Sri Guru Nanak, who commented on it. The early Mughal era's religious violence led to introspection and a subsequent transformation in Sikhism from pacifism to militancy for self-defense. According to Babur's autobiography, the Baburnama, his campaign in northwest India targeted Hindus, Sikhs, and apostates (non-Sunni sects of Islam), resulting in a considerable number of casualties. In 1528, Babur's commander, Mir Baqi, attacked and destroyed the Ram Mandir, a historical event recorded in 1611 by William Finch and in 1634 by Thomas Herbert. Their accounts describe the construction of a temporary temple by devotees near the ruins during their visits. By 1672, under the rule of Aurangzeb, Babur's descendant, the Ramkot fortress (which housed the birthplace of Sri Ram) was dismantled, and a temporary mosque (Masjid-I-Janmasthan, also known as Babri Masjid) was erected. This mosque had three domes resembling the shikharas (spires) of a temple, as documented by Jai Singh II (or "Sawai Jai Singh"), a Rajput noble in the Mughal court, who acquired the land. Jai Singh's documents, preserved in the Kapad-Dwar collection at the City Palace Museum of Jaipur, include a sketch map of the Babri Masjid site. According to local accounts, Ayodhya originally had three Hindu temples during the time of Muslim conquest, namely Janmasthanam (associated with Rama's birth), Svargadvaram (linked to Rama's cremation), and Treta-ke-Thakur (where Rama performed a sacrifice). Führer, based on these narratives, asserted that Mir Khan constructed the Babri mosque at the site of the Janmasthanam temple in 930 AH (1523 CE). He mentioned that several columns from the old temple were repurposed for building the Babri mosque, consisting of black stone pillars known as kasauti by the locals. Führer also reported that Aurangzeb erected now-ruined mosques at the locations of Svargadvaram and Treta-ke-Thakur temples. Notably, an incomplete inscription from Jayachandra of Kannauj, dated to 1241 Samvat (1185 CE), and records of a Vishnu temple's construction were discovered in Aurangazeb's Treta-ke-Thakur mosque, preserved in the Faizabad museum. The destruction of the temple and the construction of the mosque were strategic moves driven by religious extremism and spite, marking an unfortunate chapter in the decline of the Mughal empire in a predominantly Hindu region. After Aurangzeb's death in 1707 AD, the central Muslim rule weakened, and Awadh virtually gained independence, with Ayodhya as its capital. However, the rulers increasingly relied on local Hindu nobles, leading to a relaxation of control over temples and pilgrimage centers. BRITISH RAAJ LITERARY EVIDENCE In 1853, during the British colonial era, a group of Hindu ascetics associated with the Hanuman Garhi temple took possession of the Babri Masjid. Over the following two years, sporadic violence erupted, prompting the civil administration to intervene. Permission to construct a temple or use the site for worship was denied, and a boundary wall was erected after a Hindu-Muslim clash to prevent further disputes. This wall divided the mosque premises into two courtyards, with Muslims praying in the inner courtyard. In 1857, the Mahant of the Hanuman Garhi temple installed a raised platform to mark the site of Rama's birth. Hindus began offering prayers on a raised platform known as "Ram Chabutara" in the outer courtyard. In 1883, Hindus initiated efforts to build a temple on the platform, leading to Muslim protests. The deputy commissioner, in response to the protests, prohibited any temple construction on January 19, 1885. On January 27, 1885, Raghubar Das, the Hindu mahant of the Ram Chabutara, filed a civil suit before the Faizabad Sub-Judge. The Muslim trustee (mutawalli) of the mosque argued that the entire land belonged to the mosque. On December 24, 1885, Sub Judge Pandit Hari Kishan Singh dismissed the suit. District Judge F.E.A. Chamier upheld the decision on March 18, 1886, ordering maintenance of the status quo, acknowledging the sacred nature of the land for Hindus but deeming it "too late now to remedy the grievance." A subsequent appeal before Judicial Commissioner W. Young on November 1, 1886, was also dismissed. On March 27, 1934, a Hindu-Muslim riot erupted in Ayodhya triggered by cow slaughter in the nearby Shahjahanpur village. The riots caused damage to the walls and one of the domes of the Babri Masjid, which were subsequently reconstructed by the British Indian government. In 1936, the United Provinces government enacted the U.P. Muslim Waqf Act for the improved administration of waqf (endowment) properties in the state. According to this act, the Babri Masjid and its adjacent graveyard (Ganj-e-Saheedan Qabristan) were registered as Waqf no. 26 Faizabad with the UP Sunni Central Board of Waqfs. A dispute arose as Shias claimed ownership, contending that Mir Baqi was a Shia. An inquiry conducted by the Commissioner of Waqfs concluded that the mosque belonged to Sunnis, as it was commissioned by Babur, a Sunni. The concluding report was published in an official gazette on February 26, 1944. In 1945, the Shia Central Board challenged this decision in court, and on March 23, 1946, Judge S. A. Ahsan ruled in favor of the UP Sunni Central Board of Waqfs. INDEPENDENT INDIA EVENTS AND COURT PROCEEDINGS In December 1949, the Akhil Bharatiya Ramayana Mahasabha organized a continuous 9-day recitation of the Ramacharitamanas just outside the mosque. On the night of 22–23 Dec 1949, a group led by Abhiram Das entered the mosque and placed idols of Rama inside. The organizers invited Hindu devotees for darshan on the morning of 23 Dec, attracting thousands of visitors. Despite Nehru's insistence to remove the idols from the mosque, Faizabad's deputy commissioner K. K. Nayar refused the order. In frustration, Nehru ordered the locking of the mosque, and it remained locked for the next 37 years. The act of placing the idols was attributed to Karpatri Maharaj. Due to Nehru and Indira Gandhi's decisions, Sri Ram idols remained confined within the mosque turned home. Only once a year, a priest was allowed to worship the deity, and the mosque stayed locked for nearly four decades. In April 1984, the Vishwa Hindu Parishad (VHP) launched a campaign to garner public support for Hindu access to the Babri Masjid and other structures believed to be constructed over Hindu shrines. The campaign involved nationwide rath yatras (chariot processions), with the first one occurring in September–October 1984, from Sitamarhi to Ayodhya. After Indira Gandhi's assassination, the campaign was temporarily halted but resumed in 25 locations on October 23, 1985. On January 25, 1986, local lawyer Umesh Chandra Pandey appealed to the court to lift restrictions on Hindu worship in the Babri Masjid premises. In response, the Rajiv Gandhi government ordered the removal of locks on the mosque gates, allowing all Hindus access. Communal tensions escalated when the VHP obtained permission for a Shilanyas (stone-laying ceremony) at the disputed site in November 1989. L. K. Advani, a senior BJP leader, initiated a rath yatra covering 10,000 km, culminating in Ayodhya. On December 6, 1992, BJP, VHP, and RSS leaders gathered at the site for prayers and a symbolic kar seva (community service). A teenage kar sevak (service volunteer) was "vaulted" onto the dome, leading to the demolition of the mosque. Terrorist outfits like Indian Mujahideen and Lashkar-e-Taiba cited this event as a justification for attacks against India. Dawood Ibrahim, the crime boss wanted in India for his ties to the 1993 Bombay bombings, was infuriated by the demolition and perpetrated the crime of Bombay bombings. In 2003, an Indian court ordered the Archaeological Survey of India (ASI) to conduct an in-depth study and excavation at the site. The excavation, carried out from March 12, 2003, to August 7, 2003, revealed 1360 discoveries. The ASI's report, submitted to the Allahabad High Court, suggested the presence of a 10th-century shrine beneath the mosque. Human activity at the site was traced back to the 13th century BC, with subsequent layers from the Shunga and Kushan periods. In the early medieval period (11–12th century), a structure was built, and another massive structure with three phases and floors was constructed over it. The disputed structure was erected during the early 16th century on this existing construction. A land title case reached the Allahabad High Court, which delivered its verdict on September 30, 2010. The court ruled that the 1.1 hectares (2 + 3⁄4 acres) of Ayodhya land be divided into three parts: one-third for the Ram temple, one-third for the Islamic Uttar Pradesh Sunni Central Waqf Board, and the remaining one-third for Nirmohi Akhara. While the bench was not unanimous on whether the disputed structure was built after the demolition of a temple, it agreed that a temple or its structure predated the mosque. The Supreme Court, hearing the title dispute cases from August to October 2019, observed that archaeological evidence from ASI showed the mosque was constructed on a structure with distinctly indigenous and non-Islamic architecture. On November 9, 2019, the Supreme Court ordered the land to be handed over to a trust to build the Hindu temple and allotted an alternative 2-hectare (5-acre) plot for the Uttar Pradesh Sunni Central Waqf Board to construct a mosque in Dhannipur, Ayodhya. ASI's findings, including 263 pieces of terracotta objects and an inscription of 'Vishnu Hari Shila Phalak,' supported the theory that the site was originally a Hindu temple. SRI RAM MANDIR PRAN PRATISHTHA The construction of the Ram Mandir, overseen by the Shri Ram Janmabhoomi Teerth Kshetra trust, commenced its first phase in March 2020. On August 5, 2020, Indian Prime Minister Narendra Modi performed the Bhoomi Pujan and laid the foundation stone of the Ram Temple in Ayodhya. After a span of 496 years, on January 22, 2024, the Sri Ram Mandir was inaugurated by Prime Minister Narendra Modi and dedicated to the people of India. Prime Minister Modi assumed the role of Mukhya Yajman (chief patron) for the rituals, including the Prana Pratishtha (consecration) of Ram Lalla. The Shri Ram Janmabhoomi Teerth Kshetra organized the Prana Pratishtha ceremony. Prior to the inauguration, PM Modi emphasized that people worldwide should embrace and promote these simple principles to foster happiness and prosperity globally. 1. Water conservation 2. Spread the use of Digital transactions 3. Promote and insist on keeping cleanliness around you 4. Support local growth 5. Travel often, especially to India, and promote messages of righteousness 6. Promote natural and organic farming 7. Add millets to your diet 8. Add sports and recreational activities in your lives 9. Stay away from harmful substance abuse Following the inauguration of the Sri Ram Mandir, Prime Minister Modi conveyed in his address: "The sacred moment of consecrating Sri Ram Lala's life in Ayodhya Dham is bound to evoke deep emotions for everyone. It is an immense pleasure for me to be part of this divine ceremony. Hail Siya Ram!" He further remarked, "The entire nation is brimming with joy and sentiment as Sri Ram Lala is consecrated in Ayodhya Dham. Today, our Ram has manifested! The construction of the temple of Lord Shri Ram, synonymous with justice, was carried out in a just manner, and I extend my gratitude to the Indian judiciary for this. The auspicious day witnessed by the people of India is the outcome of the sacrifice and devotion of countless Ram devotees." Emphasizing, he stated, "Ram is not merely fire; Ram is energy. Ram is not a dispute; Ram is a solution. Ram does not solely belong to us; Ram belongs to everyone. Ram is not just present; Ram is eternal." Continuing his address, Modi added, "Following the consecration of Ram Lala, it is now time to pledge to build a strong, capable, grand, and divine India. This marks the expansion of the country's consciousness from God and the consciousness of the nation from Ram. The events witnessed in Ayodhya on January 22nd will be etched in our memories for years to come." CONCLUSION A joyous and significant moment for Sanatana Dharma. I, akin to the majority of Hindus globally, regardless of their socio-economic status, consider ourselves fortunate to have witnessed the establishment of the Ram Mandir. This temple symbolizes the pinnacle of human virtues—defiance in the face of annihilation, righteousness confronting injustice, and progressiveness overcoming oppression. The impact of this event surpasses conventional human emotions for a substantial portion of the global population and serves to rejuvenate faith in humanity. JAI SRI RAM! JAI MAHAKAL! BY - SHAUNAK RAJENDRAKUMAR VYAS