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History of Babri Masjid of Ayodhya (Faizabad, India) through its demolition and resultant litigation in various fora; contributed articles and documents.
'A sensational book' India Today A shocking exposé of the event that changed Indian politics forever P.V. Narasimha Rao was the prime minister of India when, on 6 December 1992, thousands of kar sevaks stormed into the site of the Babri Masjid in Ayodhya. The nation watched in horror as the centuries-old mosque was razed to the ground, in the presence of paramilitary forces and senior political leaders, marking a turning point in post-Independence Indian history. Many hold Rao responsible for not preventing the demolition, while others accuse him of being a co-conspirator. In this tell-all account, Rao reveals what really transpired in the run-up to that fateful day. Drawing on the Supreme Court order, parliamentary proceedings, eyewitness reports and his own insights, he presents a comprehensive view of the machinations that led to the demolition of the Babri Masjid. Nearly three decades after the event, Ayodhya: 6 December 1992 remains a valuable resource to understanding the political manoeuvres behind the Ram Mandir issue and the dangers of exploiting religious sentiments for narrow electoral gains.
The word Babri was literally used to define something abnormal, out of sense or mad. Three instances mentioned in Babar-Nama support this. Babars journal is replete with precise detail with a telling image or idiom as a bud resembling a sheeps heart, fell like water on fire which lingers in the readers mind long after the event or anecdote has receded. Few of the phrases and words in the Babar Nama are now part of everyday language in India and Pakistan as Namak Haram means lack of trustworthiness, hamesha means always, bakhshish means gift, maidan means plain area, julab means laxative and the most important, which is of our use here, is Babri/Baburi /Bavala means related to unhealthy mental state or mad or abandoned or one who is abnormal. Babar writes about his infatuation, after his marriage in March AD 1500, for a boy as, In those days I discovered myself a strange inclination - no, a mad infatuation-for a boy in the camps bazaar, his name was Babri/Baburi being apposite. Until then I had no inclination of love and a couplet of Muhammad Salih came to my mind: When I see my friend I am abashed with shame; My companions look at me, I look away sans aim. This couplet suited my state of mind perfectly. In that maelstrom of desire and passion, and under the stress of youthful folly, I used to wander, bareheaded and barefoot, through streets and lanes, orchards and vineyards. I showed civility neither to friends nor to strangers, took no care of myself or others. Babar clearly stated that guys name was Bavara as he was of raging and flickering nature and Babar himself became Bavara or crazy for him to attain his sexual proximity. That is why the term Babri Mosque is specially used only for the construction that was done according to Mughal architecture at Ramjanmabhoomi because it was made for Hindus not for Muslims. Babri Mosque means Mosques of infidels-insane Hindus.
As the trespassers walked towards the mosque, the muezzin [...] jumped out of the darkness. Before the adversaries could discover his presence, he dashed straight towards Abhiram Das, the vairagi who was holding the idol in his hands and leading the group of intruders. [...] The sadhu quickly freed himself and, together with his friends, retaliated fiercely. Heavy blows began raining from all directions. Soon, the muezzin realized that he was no match for the men and that he alone would not be able to stop them. 22 December 1949: A conspiracy that began with the assassination of Mahatma Gandhi culminated in the execution of the Ayodhya strategy. Late that night, a little-known sadhu, Abhiram Das, and his followers entered the Babri Masjid and planted an idol of Rama inside it. While it is known that the Hindu Mahasabha had a role in placing the idol in the mosque, the larger plot and the chain of events that led to that act have never been subject to rigorous scrutiny. Through intrepid research and investigation, Krishna Jha and Dhirendra K. Jha bring together the disparate threads of the buried narrative for the first time. Through a series of first-hand interviews with eyewitnesses and the unearthing of archival material, the authors take us behind the scenes to examine the motivations and workings of the Mahasabha members who pulled the strings. They also examine the liaison between Mahasabhaites and Hindu traditionalists in the Congress - an association that Jawaharlal Nehru sought to break in his cautious battle with Sardar Vallabhbhai Patel and the right-wing forces. Ayodhya: The Dark Night uncovers, in vivid detail, what really transpired on the fateful night that was to leave a permanent scar on the Indian polity.
As the trespassers walked towards the mosque, the muezzin [...] jumped out of the darkness. Before the adversaries could discover his presence, he dashed straight towards Abhiram Das, the vairagi who was holding the idol in his hands and leading the group of intruders. [...] The sadhu quickly freed himself and, together with his friends, retaliated fiercely. Heavy blows began raining from all directions. Soon, the muezzin realized that he was no match for the men and that he alone would not be able to stop them. 22 December 1949: A conspiracy that began with the assassination of Mahatma Gandhi culminated in the execution of the Ayodhya strategy. Late that night, a little-known sadhu, Abhiram Das, and his followers entered the Babri Masjid and planted an idol of Rama inside it. While it is known that the Hindu Mahasabha had a role in placing the idol in the mosque, the larger plot and the chain of events that led to that act have never been subject to rigorous scrutiny. Through intrepid research and investigation, Krishna Jha and Dhirendra K. Jha bring together the disparate threads of the buried narrative for the first time. Through a series of first-hand interviews with eyewitnesses and the unearthing of archival material, the authors take us behind the scenes to examine the motivations and workings of the Mahasabha members who pulled the strings. They also examine the liaison between Mahasabhaites and Hindu traditionalists in the Congress - an association that Jawaharlal Nehru sought to break in his cautious battle with Sardar Vallabhbhai Patel and the right-wing forces. Ayodhya: The Dark Night uncovers, in vivid detail, what really transpired on the fateful night that was to leave a permanent scar on the Indian polity.
In one sense, the history of Ayodhya is a microcosm of the history of the north Indian heartland. In another sense, it is a history of the evolution of Vaishnavism in the Hindu consciousness. In a third sense, it stands for the formation and propagation of an aggressive Hindu cultural and religious consciousness that can be traced all the way back to the advent of the East India Company as a military power in north India in the eighteenth century. Over the last two decades or so, a singular fixation on corruption and misgovernance has cloaked the rise of communalism and majoritarianism. In India today, secularism and socialism have become contemptible ideas that many liberals have stopped defending. In this sense Ayodhya has come to stand for ground zero in the battle between secularism and religious fundamentalism in India. One city, many histories.