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’.
Much popular fiction around Rammohun Roy’s personality was invented by those for whom it was useful to portray him as a religious eclectic and a rebel.
In spite of the destruction and disruptions over the ages and the long passage of time, the whereabouts and description of the place of birth of Rāma in Ayōdhyā has been undeviatingly constant in numerous textual sources and subsequent recensions over almost a millennium.
Babarao was of the conviction that successfully achieving the political aims of the Indian people needed hard-headed realism, on the lines of the principle of ‘shatham prati shathyam’ (wily in requital; tit for tat).
If assessed in terms of the competing objectives, the Battle of Haldighati can indeed be regarded as a Mewari triumph, because the Rana had successfully defended his territory, and the Mughal invasion had been a miserable failure.
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.
“It was, I trow, a joyous sight to see
Their noble Baee her seat of judgement fill.”
(‘Ahalya Baee’, by Mrs. Joanna Baillie)
Emerging out of the dust and scrimmage, Man Singh noticed a looming spectre appear before him, and suddenly the towering figure of the Rana astride his trusty steed, Chetak, was upon him…
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.
Anything recorded in Hindu texts already existed in one or more forms of the perceivable vehicles of culture. In other words, these manifestations predate the written word rather than follow from it. It is consequently problematic to assign a definite terminus a quo to any belief or practice or the reverence of their physical markers. Yet there are ample literary references through which we may ascertain at least the earliest point in antiquity of the tradition of Rāma and the association with Ayōdhyā.
The inhuman conditions, the excruciating daily grind, the soul-destroying sadism of its keepers was devised calculatedly to snuff out the will to live in the prisoners, leave alone continue a political struggle.
The Battle of Haldighati can be seen as the precursor to the use of guerrilla tactics which was perfected into a most potent and efficacious form of warfare in later centuries by Maharaj Shivaji of the Marathas and his own descendent, Maharana Raj Singh I, against Aurangzeb.