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The History of Ayōdhyā and the Rāma Janmabhūmī Dispute – VII

For all the earnest strains of historians entrenched in academe to prove the contrary, Tieffenthaler’s description leaves no scope for ambiguity that the mosque in Rāmkōṭ was built on the site that was recognised since ages as ‘Janmasthāna’, alternatively ‘Janmabhūmī’, the birthplace of Śrī Rāma, and a platform called bēdī marked the exact spot of birth.

The History of Ayōdhyā and the Rāma Janmabhūmī Dispute – VI

Close to all sources on the mosque in Ayōdhyā said to stand on the site of a destroyed temple in Rāmkōṭ, speak of it as being the Janmasthāna and/or Sītā-kī-Rasoi mentioned either simultaneously or synonymously. It is this site located in the western side of the Rāmkōṭ area upon which stood the disputed structure known in recent times as ‘Bābûrī Masjid’.

Rajarshi Rammohun Roy–I

Raja Rammohun Roy with his gigantic intellectual and scholastic prowess, cogent representation of Indian religious, cultural and economic interests prevented the misapprehension and misconstruction of its cultural practices (including polytheism, idolatry, Hindu traditions and even ‘satī’) from being used against Indians. None among the Indians in that period possessed the brilliant faculties of Roy to hold rational and logical discourse in the European public sphere.

Sītā and Rāma – The Divine in the Connubial Paradigm

“Great literature rises above the closed semantics of parable. It nuances the themes and forces you to keep pondering. Discursive over-determination is not what sterling literature seeks to establish. The imponderables of life are examined, and truisms are put to test. Literature seeks to loosen up dogmas and hard-boiled notions about roles and set human responses while demonstrating the power and peril of the choices Man makes.”

A Tribute to the ‘Shivbhushan’

Bedekar advocated genuine history writing based on original sources and evidences without propagandistic motives. He said: “Nothing should be written or said by a history researcher without proper documentary evidence”. His oeuvre is an invaluable contribution in emotive history-writing to awaken a people apart from being definitive reference material for corrective re-writing of our history, available to us through his books and speeches which must be translated into English and other languages and mainstreamed.

The History of Ayōdhyā and the Rāma Janmabhūmī Dispute – IV

Anything that is recorded in Hindu texts already existed in one or more forms of the perceivable vehicles of culture, the spiritual beliefs, realisations, historical occurrences, philosophies, traditions, practices, knowledge. There are ample literary references through which we may ascertain at least the earliest point in antiquity of the tradition of Rāma, more specifically its association with Ayōdhyā.

The History of Ayōdhyā and the Rāma Janmabhūmī Dispute – VIII

The Rāma Janmabhūmī land at Ayōdhyā was owned by the Kachhwahas of Amēr-Jaipur in perpetuity, the hereditary title of ownership being recognised and enforced by the Mughal state.

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The ‘Morning Song of India’

In his composition ‘Jana Gana Mana’ Tagore employs the vision of Śri Kriṣña in the Mahabharata to conceptualise this ‘Ruler of the Destiny of Bhārata’, as the eternal charioteer sounding the conch shell to guide the course of this nation.