PORTRAITS FROM AYODHYA:
LIVING INDIA’S CONTRADICTIONS
Scharada Dubey
Tranquebar Press
(Imprint of Westland Ltd.),
Chennai – 600 095 (India)
Year 2012
273pp.
Indian Rupees 295, Soft
Reviewed by ASIF ANWAR ALIG
Already entered into 3rd decade with more than 23 years of struggle, justice for Babri Masjid still seems bleak. Practically, scope to rebuild the mosque doesn’t look pertinent due to political disinterest, judicial ambiguities, lack of concrete action, vested interests and prejudices against Muslims. There is no iota of secular pertinence in the case while ruling and opposition parties sail on the same boat.
The book, Portraits from Ayodhya: Living India’s Contradictions focuses on Babri Masjid-Ram Janmabhoomi issue in a newer perspective. Projecting common and uncommon masses of this small town of Uttar Pradesh, its author brings a reality check on Ayodhya and how it became a hatemonger. Interviewed individuals react to bring the true picture.
Three broader parts of the book: Mavericks and Madmen; Establishment Entities and People Like Us – subdivided in person-oriented subsections – have straight narrations. They are interview responses of people whom the author met and talked to pen the book.
It sketches lives of Vineet Maurya, Yugal Kishore Sharan Shastri, Ram Sharan Das, Hari Dayal Mishra, Bimalendra Pratap Mishra, Phalahari Baba, Mithilesh Pande, Baba Jairamdas, Mahant Satyendra Das, Rani Awasthi, Baba Dharamdas, Gauri Shankar Das, Nirtya Gopal Das, Padmavarti, Raghuvar Sharan, Hashim Ansari, Sharad Sharma, Naga Vijay Narayan Das, Premalata Tripathi, Gaurav Tiwari, Sri Krishna Madhukar, Asad Ahmad, Raj Kishore Maurya, Dr Swaminath Pandey and Tarunjeet Verma – all eye witnesses of the chronology of events happened in Ayodhya. Their unbiased narration of the gory story exposed many untold facets of this monstrous conflict in South Asia.
Beginning with information on the first suit filed for claiming land rights of Babri Masjid-Ram Janmabhoomi dispute in 1885, it espouses historic background of Nirmohi Akhara that claimed it had traditional rights over the land. It was on the basis of its creation centuries ago and meant to protect Hindu faith that the issue flared.
Revival of a grumpy demand of redundant claim on the mosque attempted in 1950 after an intervening event on the night of 22-23 December 1949 turned antagonistic. A group of local Hindus stealthily placed the idols of Rama, Lakshaman, Bharat and Shatrughan inside Babri Masjid. The case came under the notice of locals. An FIR was lodged that alleged 50-60 people broke the mosque’s lock to enter to install idols.
The individuals profiled in this book narrate the events in multiple perspectives. Some of them were witnesses while the rest involved as participants in the chronology of events. Rational assessment of the entire episode points out the blunder of Congress government on 10 November 1989 by allowing shilanyas (foundation stone laying ceremony) that Vishwa Hindu Parishad (VHP) performed in an area of 2.77 acres nearby the mosque. That permission was the biggest historic blooper. Foundation for Ram Temple remained at the threshold of dispute and finally caused demolition of Babri Masjid on 6 December 1992. Bharatiya Janta Party (BJP) and VHP amplified that demolition which mobs of kar sewaks did and razed the mosque.
The portrayal of known and unknown figures brings thorough information pertaining to that gory incident. They agree on one point that for Muslims the place has been special and blessed for centuries. Ayodhya maintains the status of Khurd Makkah (small Makkah) due to countless number of Muslim holy personages buried therein, they believe.
The local tradition has it that it was in Ayodhya that two prophets Sheesh – son of Adam and Nuh were witnessed. Presence of more than eight Sufi shrines and Dargahs made it more valuable for the believers of Islam although it was frequented by Hindu devotees as well.
Those interviewed bring stimulating facts which didn’t come into limelight yet. Ayodhya is full of temples that turn it holy for the Hindus. Ironically, such sojourn is of caste based temples which Hindu aesthetics doesn’t propagate. By 1957, several caste-based temples were built so that pilgrims from respective castes could worship to protect theirs and others’ castes. Irrefutably, trends were against secular constitution and Hindu philosophy.
Ayodhya has its Nau (barber) Mandir, Badhai (carpenter) or Vishwakarma Mandir, Sant Ravidas Mandir for Dalits, Halwai Mandir for Guptas, Dhobi (washermen) Mandir and the Chitragupt Mandir for Srivastava pilgrims. Such a list remains long.
Portraying Swami Hari Dayal, the author quotes him: “VHP and BJP brought down Hindu entity through movement causing Babri Masjid demolition.” He underlines: “Demolition left worst impact on religious sanctity of Ayodhya due to double standards of LK Advani, Ashok Singhal, Uma Bharti and et al preaching Hindu pride and purity but acting opposite.” It can be best understood with a fact that “driver of Advani’s rath yatra in 1990 was a Muslim named Mohammed Shamim whom people greeted with artis throughout the journey.”
In portraying Yugal Kishor Sharan Shastri, the author quotes him: “Following demolition on 6 December, 16 Muslims were burnt alive in Ayodhya and 168 houses were destroyed but not a single FIR was filed by local police. Instead, on 7 December they arrested him, Phalahari Baba and Rameshray Yadav on the charges of conspiring to bring down Babri Masjid.” Ironically, the mainstream media didn’t carry such news.
Similarly, another notable person in Ayodhya whom author portrays is Phalahari Baba, who is quoted saying: “Following demolition of Babri Masjid on 6 December 1992, he talked with the then prime minister PV Narasimha Rao and held him fully responsible for what happened and that he was aware of possible consequences which country was to face. Prime minister stoically heard him and insisted Phalahari Baba should be consulted on what to be done in Ayodhya in the aftermath.”
Other notable figures portrayed, Mithilesh and Shailendra Mani Pande, show anger: “If they want to build one grand temple for Rama, can they tell us why they have been directly or indirectly responsible for destroying no less than 35 traditional temples on acquired land in Ayodhya.”
Mahant Satyendra Das confesses that “VHP didn’t have intention to build temple.” He informs that on 4 December, the judgment was expected in Ayodhya title suit pertaining to symbolic puja to be conducted on the disputed land adjacent to the mosque. The court couldn’t pass judgment on that day and therefore scheduled next hearing for 11 December. “VHP obstructed order through announcing kar seva on 6 December, two days after last hearing. While doing so, they instigated mobs to demolish mosque.”
In an ironic explanation, Nritya Gopal Das speaks: “If movement for Rama Temple achieved anything, it was awarding sense of great significance to Ayodhya based sadhus, sants or mahants. Those having remained unknown and obscure all their lives suddenly became national TV figures with their utterances becoming great importance for media.”
Local leader Padmavati explains: “Religion has become great means of livelihood in Ayodhya.” Naga Vijay Narayan Das, also called Mauni Baba, expresses that Hindus should be grateful to Muslims that three Akharas of Ramnandi Vaishav sadhus, Digambari Nirmohi and Nirvani were on the land gifted by Muslims. Hanuman Garhi in today’s Ayodhya, he says, was set up on a land Nawabs of Awadh willingly offered to build a temple in the 10th century.
This book concludes with a message that the Ayodhya issue could be sorted out decades ago. Lack of willpower to solve the issue through genuine dialogue and inaction brought the situation to this sorry pass. The court can’t bring solution until believers of Hinduism and Islam re-impose faith on harmony. Orchestrated events of shilanyas and shila pujan are national dramas to mobilise Hindus to win the hollow sentiments. Such dramas create emotional brouhaha.
Until dogmatists continue carrying lasting damage to India’s fabric by spreading the seeds of communalism, such gimmicks would prevent any new dawn in secular societies.
[The reviewer is assistant professor and media relations specialist at the Saudi Ministry of Higher Education. He worked earlier as an executive producer in ETV Networks; editorial coordinator at Management Development Institute and media specialist at Prince Mohammad Bin Fahd University.]