Michel Danino
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A Timeline of Ayodhya
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Abstract
This paper, the first draft of a work in progress, attempts till the close of the 19th century to collate in chronological order what several disciplines — archaeology, epigraphy and history in particular — have contributed to our knowledge of the ancient city of Ayodhya, allowing important stages and events to unfold before our eyes. It sets a proper background to the Ram Janmabhumi – Babri Masjid controversy.
Related papers
Ayodhya’s sacred landscape: ritual memory, politics and archaeological “fact”‘ (2000)
Antiquity, 2000
Shaw, J. (2000). Ayodhya's sacred landscape: Ritual memory, politics and archaeological ‘fact’. Antiquity, 74(285), 693-700. doi:10.1017/S0003598X00060087 **More recent discussion, and OPEN ACCESS excerpts from original paper in UCL Material Religions (Exploring the Basis of Religious Traditions) Blog (2014) http://materialreligions.blogspot.co.uk/2014/10/ayodhyas-sacred-landscape-ritual-memory.html ABSTRACT Great astonishment has been expressed at the recent vitality of the Hindu religion at Ajudhia [sic], and it was to test the extent of this chiefly that … this statement has been prepared. As the information it contains may be permanently useful, I have considered it well to give it a place here. This information is as correct as it can now be made and that is all that I can say CARNEGY(1870: appendix A) After the destruction of Ayodhya's Babri mosque in 1992 by supporters of the Vishva Hindu Parishad (VHP), the statement above seems laden with premonition of the events to come (Rao 1994). More importantly, Carnegy’s comments highlight that the mosque’s destruction was not simply the result of 20th-century politics. The events surrounding and following the outbreak of violence in 1992 have resulted in more ‘spilt ink’ than Carnegy could ever have imagined. This literature can be divided into two main categories; firstly, the initial documentation submitted to the government by a group of VHP aligned historians, which presented the ‘archaeological proof’ that the Babri mosque had occupied the site of a Hindu temple dating to the 10th and 11th century AD (VHP1990; New Delhi Historical Forum 1992). This was believed to have marked the birthplace of the Hindu god Rama (hence the name Rama Janmabhumi — literally ‘birthplace of Rama’), and been demolished at the orders of the Mughal emperor Babur during the 16th century. As a response, a second group of ‘progressive’ Indian historians began a counter-argument, based on the same ‘archaeological proof’ that no such temple had ever existed (Gopal et al. 1992; Mandal 1993). The second category is a growing body of literature which has filled many pages of international publications (Rao 1994; Navlakha 1994). Especially following the World Archaeology Congress (WAC) in Delhi (1994), and subsequently in Brač, Croatia (1998), this has been preoccupied with finding an acceptable route through the battlefield which arises as a result of the problematic, but recurrent, marriage between archaeology, folklore and politics (Kitchen 1998; Hassan 1995).
[439a.16]. Kumar, Sarvesh and Singh, Rana P.B. 2016. Ayodhya: A Place of Global Harmony; in, Mishra, Ashish K. (ed.) Souvenir: Smarika – The Saryu Mahotsava: 14~15 June 2016. Shri Saryu Awadh Balak Seva Samiti, Ayodhya: pp. 1- 23. <10,725 words: 10 Figs. Updated: 29 Sept 2016>, © The authors.
Ayodhya counted among one of the seven most scared and salvation-endowing cities of the India (i.e. Ayodhya, Mathura, Maya-Haridvar, Kashi, Kanchi, Avantika-Ujjain, Puri, Dvarka), is situated on the right bank of the river Sarayu (Ghaghara) at a distance of 7km east from Faizabad city (see Singh and Rana 2006: 277-285). Ayodhya (population: 55,890 in 2011 census) is the part of Faizabad Metropolitan city and both are known together as Ayodhya-Faizabad twin city (Urban Agglomeration/ Metropolitan City, population: 256,624 in 2011 census) extending between 26 0 47' North to 26 0 80' North Latitude and 82 0 12' East to 82 0 20' East Longitude. These two twin cities are divided by a pilgrimage route of Panchakroshi Yatra, and the entire sacred territory is demarcated by the Chaudahkroshi Yatra (see Fig. 1). The state's capital Lucknow lies at distance of 130km west and another holy city Varanasi at 221 km in southeast , Gorakhpur at 145km in east and Allahabad lies at distance of 167km in the south. Ayodhya-Faizabad Urban Agglomeration has a common Development Authority but separate Municipal Boards. According to Hindu mythology, Ayodhya was settled by King Manu (Hindu progenitor of mankind), and narrated as the birth place of Lord Rama, the seventh incarnation of Vishnu. Ayodhya was one of the famous cities and the first capital of the powerful Koshala among the sixteen Mahajanapadas of ancient India (Law 1944: 424, Chakrabarti 2000: 378 and 387). Ayodhya for a period of over two thousand years has borne witnessed to the presence of Jainism, Buddhism, Shaivism, Vaishnavism, and Islam too, therefore Ayodhya consists of the sacred and religious places for Hindus together with Muslims, Jains, Buddhists, and Sikhs too (Shaw 2000: 698). In the 12th century under the sultanate rule at Delhi and Mughal rulers, Ayodhya was invaded and destroyed many times by the order of the Mughal invader Mir Baqi Tashkandi who demolished the famous Rama temple Ramajanmabhumi of Pratihara from the Gahadavala period at the birth place of Rama, and in the following period of fifteen months he built a Muslim monument (Babari mosque) using the debris of the temple. Since its inception this has been controversial and sensitive place for centuries and even today. Muslims have never performed prayer (namaz) there. As it has been centre of Hindu-Muslim riots, the main site was opened for devout Hindus till 23rd of February 1857 when the East India Company (Britain) made a separating wall and stop the entry of Hindus through the mosque since 5th of January 1950 under the law, and only restricted entry was permitted (Singh and Rana 2002: 301).
Architectural Histories Entwined: The Rudramahalaya/Congregational Mosque of Sidhpur (Gujarat))
Journal of the Society of Architectural Historians
Ayodhya: Was there a temple?
This paper explores existing literature evidence regarding the presence or absence of a temple at the controversial Babri Mosque site in Ayodhya, India.
The Three Ayodhya Debates
An analysis of the painstaking restoration of the historical truth concerning the Rama Janmabhumi site and of the political determinants of its temporary distortion.
[441.16]. Kumar, Sarvesh and Singh, Rana P.B. 2016. Ayodhya, the holy city of India: Riverfront and a Place of Indo-Korean interfacing symbolic Landscapes. Sthapatyam, Indian Journal of Architecture and Art (ISSN: 2349-2369), Vol. 3, No. 6: pp. 61~76.
Ayodhya counted among one of the seven most scared and salvation-endowing cities of the India (i.e. Ayodhya, Mathura, Maya-Haridvar, Kashi, Kanchi, Avantika-Ujjain, Puri, Dvarka), is situated on the right bank of the river Sarayu (Ghaghara) at a distance of 7km east from Faizabad city (see Singh and Rana 2006: 277-285). Ayodhya (population: 55,890 in 2011 census) is the part of Faizabad Metropolitan city and both are known together as Ayodhya-Faizabad twin city (Urban Agglomeration/ Metropolitan City, population: 256,624 in 2011 census) extending between 26 0 47' North to 26 0 80' North Latitude and 82 0 12' East to 82 0 20' East Longitude. These two twin cities are divided by a pilgrimage route of Panchakroshi Yatra, and the entire sacred territory is demarcated by the Chaudahkroshi Yatra (see Fig. 1). Ayodhya-Faizabad represents an aesthetic and unique type of cultural landscape and heritagescape that include historical monuments, artefacts, ghats, water pools, traditional performances, mythology and faiths, custom, folklore, festivities, pilgrimages, and other tangible and intangible cultural heritages. These are attractions for pilgrims and tourists but lacking adequate or appropriate presentation and communication in respect to their significance of heritage values to both visitors and members of the local host community. Lack of awareness can hinder and prevent the development of public, political and governmental support and funding to protect and conserve the heritage places. Government should plan sustainable strategy and guiding visions for conservation and protection of heritage monuments and sites for future generation while taking care of people’s involvement and provision for required infrastructure.
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A plan of the Babri Masjid – Rām Janmabhūmi complex at Ayodhya, from the 2010
judgement of the Allahabad High Court, Lucknow Bench.
A general view of the 2003 excavations conducted at the disputed site (here, southern
area) by the ASI under the order of the Allahabad High Court, Lucknow Bench.
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