The Ramayana is an ancient Sanskrit epic attributed to the poet Valmiki and an important part of the Hindu canon. One of the most important literary works of ancient India, the Ramayana consists of 7 chapters (Kanda), and narrates the story of Rama’s wife Sita being abducted by Ravana, the demon (Rakshasa) king of Lanka.

According to the Ramayana, King Ravana brought Sita Devi from India in a “Pushpaka Vimana” which is widely known in Sri Lanka as the “Dandu Monara Yanthranaya,” or Large Peacock Machine in Sinhala.

The Ramayana has fascinated many generations, and had a profound impact on art and culture in the Indian subcontinent and Southeast Asia.

For over thousands of years, the Ramayana, epic of Asia, has had an unshakeable hold on the beliefs of vast multitudes of Asia’s teeming millions. As diverse span of humanity as Kashmiri pandits and Cambodian fishermen, it is the universal heritage of all humanity.

A rich legacy of sites and temples in the country where the most significant events of this epic took place – Lankapura – Sri Lanka. Though some people do not believe that the present Sri Lanka is the one mentioned in the Ramayana, when we investigate the area, there is still much convincing tradition therein and many sites identified with the Ramayana.

Sri Lanka is the proud custodian of more than 50 Ramayana sites from the place of Sita Devi’s captivity to the battlefields where vast armies clashed, to the groves of exotic herbs dropped by Hanuman, to the ultimate theater of war where Lord Rama slew Ravana, the ten-headed demon-king.

People living in the areas where great events took place remember to this day the connection of their soil to the great epic. An oath taken at the spot where Sita Devi undertook “Agni Pariksha” is still considered valid in village courts or grama sabhas. The color of the soil of the ancient battlefield is still red today, and is still surrounded by lighter colored earth. One of the airports of Ravana, torched by Hanuman when he came looking for Sita Devi, still has a scorched-earth look. A patch of darker soil surrounded by brown earth. Exotic alpine Himalayan species are found suddenly amidst tropical Sri Lankan vegetation, the legacy of Hanuman’s heroic voyage carrying a mountain with life-restoring herbs.

Incredibly, the names of places have come down to modern times unchanged. Though great social, cultural and religious changes have taken place in Sri Lanka since.

Sri Lanka shares a special bond with India geographically, historically, culturally and spiritually. The Ramayana begins with Ayodhya in India and climaxes at Lankapura.

People in Sri Lanka through generations believed that king Ravana ruled this country. There are many sites in Sri Lanka which are connected to the Ramayana. Below is a list of places which have been identified as connected to the Ramayana and listed in sequential order.

The Kidnapping of Sita by Ravana

Ravana was the king of Lanka and another 9 kingdoms. He was known as Dasis (or Dasa Shirsha) meaning 10 heads, because he had ten crowns, one each for his ten kingdoms.

His sister Surpanakha went to Jambudweepa for some business. Surpanakha chanced upon Rama at his hermitage and became enamored with the handsome prince. Rama being faithful to his wife, Sita, did not respond and asked Surpanakha to approach Lakshmana who was unmarried. Surpanakha, who felt humiliated by this, tried to attack Sita in anger saying Sita was the cause of the men’s contempt for her. Lakshmana then intervened and cut off Surpanakha’s nose.

Surpanakha, terrified and in pain, flew at once to Lanka to seek the protection of Ravana. When Ravana asked his sister for the cause, Surpanakha said that she had seen Sita, a lady of incomparable beauty, and wanted to bring her for Ravana. Ravana resolved to take revenge for the insult his sister had suffered, as well as to get lovely Sita for him self, and set out to abduct Sita and bring her to Lanka.

Ravana, using a golden deer as a decoy, visited Sita when she was alone. In the guise of an old sage, he abducted and brought her to Weragantota in Lanka in his plane, the Pushpaka vimana.

Weragantota means the “place of aircraft landing” in Sinhala. This is the first place Sita Devi was brought to Lankapura (capita city of king Ravana). These jungles are the place where the city of Lankapura once stood. The city had a beautiful palace for Queen Mandothari surrounded by waterfalls, streams and varieties of flora and fauna. Sita Devi was kept at Queen Mandothari’s palace at Lankapura. The place Sita was held captive is called Sita Kotuwa, which means “Sita’s Fort” in Sinhala. It is believed Ravana had an aircraft repair center at Gurulupotha close to Sita Kotuwa. Sita devi was kept in queen Mandothari’s palace until she was moved to Sita Kotuwa and then on to Ashoka Vatika. The remains that are found here are the remnants of later civilizations. In Valmiki’s depiction, King Ravana’s vimana resembled a huge peacock. The vimana in Sinhala language means “Dhandu Monara” which is known as “flying peacock,” and hence the name Gurulupotha, which means “parts of birds” in Sinhala. This is also called Gavagala.

Sita Taken from Sita Kotuwa to Ashok Vatika (also known as Ashoka / Asoka Vanam)

Ravana moved Sita from Sita Kotuwa to Ashok Vatika the salubrious garden in the mountains. The route too was said to be spectacularly beautiful, as Ravana wanted to show Sita the beauty of his kingdom. The barren land atop the mountain range is believed to be the route in which King Ravana took Sita devi from his capital city Lankapura to Ashoka Vatika, which was a paradise on earth. The Chariot Path atop the mountain range is still visible. Till date no vegetation grows on this passage except grass. King Ravana is believed to have taken this passage on top of these hills to show Sita devi the beauty of his kingdom.

Ashok Vatika is the garden where Ravana held Sita captive. This is in the area of Sita Eliya, close to the city of Nuwara Eliya. The stream that runs from the hill catered to the needs of Sita devi during her stay at Ashok Vatika. She is said to have bathed in this stream. The Hakgala Gardens located at the base of the Hakgala Rock forms part of the famed Ashok Vatika. The Sita Pokuna is a barren area atop the Hakgala Rock Jungle where Sita was kept captive. The Sita Amman Temple is located at this spot. It is interesting to note that foot prints akin to Hanuman’s are found by this river and some are of small size and some are of large size, which tells us of the immense powers of Hanuman transforming himself into any size.

About a century ago three images were discovered in the stream, one of which was that of Sita. It is believed that the deities have been worshipped at this spot for centuries. Now there is temple for Lord Rama, Sitadevi, Lakshmana, and Hanuman by the side of this stream.

The summit of the mountain next to the mountain range overlooking Frotoft Estate in Pussallawa is the place where Hanuman first set his foot on mainland Lanka. This mountain known as Pawala Malai is visible from this mountain range. These hills stand tall in-between King Ravana’s capital city and Ashoka Vatika.

The Sita tear pond is found en route by the chariot route, and is believed to have been formed by the tears of Sita devi. It has not dried up since, even during severe droughts when the adjoining rivers dry up. Visitors could also see the famed Sita Flowers which are endemic to this area. In this area there are many large trees whose bright red blooms add color to the scenery. These flowers are called Sita flowers. The peculiarity of these flowers is the configuration of the petal’s, stamen and pistils, which resemble a human figure carrying a bow, and is said to represent Lord Rama. These flowers are unique only to this area in the whole of Sri Lanka.

Search for Sita

Sugriva, ruler of the Vanara or special monkey kingdom, ordered his monkey armies to search for Sita in all four corners of the earth. Hanuman, Angada, Jambavan and other heroes traveled southwards. Hanuman was the only one strong enough to cross the ocean to reach Lanka. Whilst crossing the ocean, Hanuman was tested by Surasa Devi, the Naga maiden en-route to Lanka. This place is now called Nagadipa.

Hanuman meets Sita at Ashok Vatika and is Captured by Ravana

Hanuman after meeting Sita at Ashok Vatika, decided to test the strength of King Ravana and his army of Rakshasas. He invited battle by uprooting trees and destroying the garden. Upon being captured by the Rakshasa guards, Hanuman was brought in the presence of Ravana. As a punishment, Hanuman’s tail was set on fire. Hanuman in turn set fire to the houses in the city. Ussangoda is one such torched area.

On the way back to India Hanuman rested at Mani Kattuthar. The hilltop where Hanuman is believed to have rested after meeting Sita devi is known as Mani Kattuthar. This is a rock in the Labookelle estate. Hanuman met Sita devi and on his way to announce this happy information to Lord Rama, rested on this hilltop. Today an open temple with statues of Lord Rama, Sita devi, Lakshmana, and Hanuman stands on top of it. Locals visit the temple often.

Near by is the village of Kondagala, known as Kondakalai in Tamil, where Sita is said to have deranged her hair whilst passing the place. Kondakalai (Kondagala), like many other cities and villages in Sri Lanka, also derives its name from the Ramayana. When King Ravana took Sita devi in a chariot to Ashoka Vatika, her hairs got deranged because of the speed of the chariot. “Konda kalai” in Tamil means “deranging of hair.” Till date the villagers live with the legacy of this event.

The village also contains Sita Gooli which are rice balls offered by Ravana to Sita; which she refused and threw away. When King Ravana carried Sita devi on his chariot to Ashoka Vatika, he provided her with vitaminized rice balls for refreshment. But Sita devi who did not want to consume anything provided by King Ravana, scattered the rice balls all over the place during her journey, and they are found till date along the chariot track. The local people call these rice balls Sita Gooli and they prescribe them for their children as a cure for stomach disorders and headaches. The farmers too keep them in their cash boxes or grain pots for prosperity. It is claimed that carbon dated testing has been done in Tokyo and Delhi on these rice balls and ascertained them to be more than five thousand years old.

Sita is Hidden after the visit of Hanuman

Upon hearing Hanuman’s threat and seeing his capabilities, King Ravana decided to hide Sita at various secret locations as a precautionary measure. Ravanagoda, which means Ravana’s place in the Kotmale area, is one such complex of tunnels and caves.

Istripura is another ingenious network of paths which are interconnected with all major areas of king Ravana’s city. Istripura means “Area of Women” in Sinhala. This refers to the retinue of ladies Ravana made available to look after Sita.

Konda Kattu Gala refers to the many intruding tunnels and caves in this area. This seems to be a part of a great ingenious network of paths, which is interconnected to all the major areas of King Ravana’s city. Sita devi took bath in this very stream and had dried her hair sitting on a rock and put clips to her hair, hence this rock is known as Konda Kattu Gala. This is situated in the Welimada Area.

Tunnel Network

This tunnel network proves beyond doubt the architectural brilliance of King Ravana. These tunnels served as a quick means of transport through the hills and also as a secret passage and networked all the important cities, airports and dairy farms. A close look at these tunnels indicates that they are man-made and not natural formations. The Buddhist shrine at Kalutara was once where King Ravana’s palace and a tunnel existed. Additional existing tunnel mouths are situated at Welimada, Ravana cave at Bandarawela, Senapitiya at Halagala, Ramboda, Labookelle, Wariyapola/Matale, and Sitakotuwa/Hasalaka, along with many more tunnels. Some have also said that Ravana had a tunnel that went all the way to South America, in which he had stored much of his gold and treasury.

Preparing for Battle

Gayathri Peedum is believed to be the place from where King Ravana’s son Meghanath propitiated Lord Shiva with penance and pujas, and in turn was granted super natural powers by Lord Shiva prior to the battle. Neelawari is located in the North of the country in the Jaffna peninsula and is where Lord Rama shot an arrow to the ground to obtain water for his army upon arriving at Lanka.

Dondra, Seenigama & Hikkaduwa are places in the South of Lanka where Sugriva (king of Vanaras, the special species of monkeys) prepared for his onslaught on King Ravana’s forces from the Southern flank.

War Breaks Out

During the height of the battle Indrajit, elder son of Ravana beheaded a lookalike of Sita Devi in front of Hanuman to break his spirit. This place is known as Sitawaka in the Avissawella area.

Yudhaganawa, meaning battlefield in Sinhala, is a place in Wasgamuwa where the major battles took place.

Upon being hit by Indrajit’s Brahmastra, both Rama, Lakshmana and the monkey army lay unconscious on the battle field. To cure them, Jambavan the veteran monkey instructed Hanuman to go to Sanjeevani Parvatha, the hill of herbs between Rishhaba and Kilasa peaks in the Himalayas and bring the necessary medicinal herbs. As he could not identify which herbs to select, Hanuman uprooted the entire peak with all the herbs growing there from the mountain and returned to Lanka.

Parts of the hill fell on five places in Sri Lanka; namely Rumassala in Galle, Dolukanda in Hiripitiya, Ritigala close to Habarana on the Habarana Anuradhapura road, Talladi in Mannar, and Katchchathivu in the north.

Lord Karthikaya Subramaniyam was requested to go to battle by Lord Indra to protect Lord Rama from king Ravana’s Brahmastra. This was at Kataragama, which is now a very popular place for worship among Sri Lankans.

The Fall of Ravana

Dunuvila lake is a place from which Lord Rama fired the Brahmastra arrow at king Ravana who was directing the war from Laggala. It is here that King Ravana was killed by Lord Rama’s brahmastharam. The top of Laggala is flat and is believed to have been affected by the power of the brahmastharam. “Dhunu” means “arrow” and “Vila” means “Lake,” so it gets its name from this pastime.

The name Laggala is derived from the Sinhala term “Elakke Gala“, which means Target Rock. Laggala served as a sentry point to observe Lord Rama’s army. The cartels behind the Dunuvila lake are called Laggala. It was from this rock the first glimpse of Lord Rama’s army was sighted and informed to King Ravana. This hill is geographically the highest part of the northern region of King Ravana’s city and on a clear day the north east side that is Thiru Koneshwaran and north west side that is Talai Mannar can be seen even today. King Ravana is believed to have done meditation on this rock and prayed to Lord Shiva at Thiru Koneshwaran from this point.

After Ravana’s death, his body was kept at Yahangala, meaning “Bed Rock” in Sinhala. This is situated along the Mahiyanganaya – Wasgamuwa road. King Ravana’s body was kept upon this rock so his countrymen could pay their last respects to their dear departed king. Geographically this rock is visible from miles away on its 3 sides.

After the War

Sita met Rama after the war, and Divurumpola is the place she under went the “Agni” test of fire where she proved her innocence and purity to Rama. Divurumpola means the “Place of Oath” in Sinhala. She came out unscathed and proved her innocence and purity.

The message of Rama’s victory over Ravana was sent to Sita. After a bath and adorned with jewels she was taken on a palanquin before Rama. Meeting her husband after such a long time she was overcome with emotion, but Rama seemed lost in thought. At length he spoke, “I have killed my enemy. I have done my duty as a true king. But you have lived for a year in the enemy’s abode. It is not proper I take you back now.”

Sita was shocked. “You have broken my heart” she said, “only the uncultured speak like this. Have you forgotten the noble family I come from? Is it my fault Ravana carried me off by force? All the time, my mind, my heart, and soul were fixed on you alone, my lord!”

She turned to Lakshmana and said with tears streaming from her eyes, “prepare for me a fire. That is the only remedy for this sorrow of mine.” Lakshmana, in suppressed anger, looked at Rama’s face, but there was no softening, he lighted a big fire. Sita reverently went round her husband and approached the blazing fire. Joining her palms in salutation, she said, “if I am pure, O fire, protect me.” With these words she jumped into the flames. Then arose from out of the flames, Agni the fire-god, whom she had invoked. He lifted Sita from the flames unharmed, and presented her to Rama. “Don’t I know that she is spotless and pure at heart?” cried Rama, standing up to receive her. “It’s for the sake of the world that I made her go through this ordeal of fire, so that the truth may be known to all.”

The spot was initially fenced and walled to protect it from the surrounding wilderness. Then a sapling of the Anuradhapura bodhi tree (one of the 30 original saplings) was planted as a mark of respect for the place. A small pagoda was built subsequently under the Bodhi tree. The temple depicts paintings of the Ramayana epic.

Today the temple is revered for the oath taken by Sita devi and even the legal system permits and accepts the swearing done at this temple while settling disputes between parties.

Vantharamulai is a place that Lord Rama, Sita Devi, Lakshmana, and Hanuman rested after the turmoil of the war. Amaranthakali is believed to be the place where they had the first meal after the war.

When returning to India in one of King Ravana’s vimanas, Rama felt he was followed by a Brahmahasti Dhosham, a malevolent black shadow or dark cloud capable of taking His life, as He had killed Ravana, a Brahmin. When the vimana was passing overMunneswaram, He felt the vimana vibrating, and at Muneswaram realized the “Brahmaasthi Dosham” was not following him at this particular point. So Rama felt safe from the “Brahmahasti Dhosham” at Munneswaram. So Lord Rama stopped the vimana at this juncture and asked Lord Shiva for a remedy. This is the place where Lord Rama prayed to Lord Shiva and where Shiva blessed Lord Rama and advised installing and praying to four lingams to get rid of the Dhosham. The first Lingam was installed at Manavari about 5 Km from here, near the banks of Deduru Oya. This was followed by the lingams at Thiru Koheneshwaram, Thiru Ketheshwaram, and Rameshwaram in India.

It is believed that Munneswaram predates the Ramayana and a temple dedicated to Lord Shiva was located here. Munneswaram means the first temple for Shiva (Munnu + Easwaran). A Shiva Lingam was already here when lord Rama visited the place.

After King Ravana’s death, Ravana’s brother Vibhishana was coroneted as a king of Lanka by Lakshmana at Kelaniya. Kelaniya is the closest site to Colombo connected to the Ramayana.

There exists a Buddhist temple, the Kelaniya Buddhist Temple and shrine for King Vibishana. There are murals enshrined outside the Buddhist temple depicting the crowning of Vibishana. Vibishana is considered one of the four guardian deities of Sri Lanka, and temples for Vibishana are found throughout Sri Lanka. A painting of King Vibishana also adorns the new Parliament of Sri Lanka. In fact, there are no temples dedicated for Ravana, but many exist for Vibishana; this goes to prove that his stand towards Vedic Dharma & justice made people to revere him as a god in Sri Lanka.

The Kelani River is mentioned in the Valmiki Ramayana and Vibishana’s palace was said to be on the banks of this river. The reason Lakshmana crowned Vibishana was because Lord Rama had to return to India to continue his self-exile of 14 years to honor the commitment to His father, King Dasarath of Ayodhya. King Vibishana was considered a fair king, as he supported Rama against his own brother’s injustice. Many devotees that visit King Vibishana’s shrine pray to him asking his intervention to a fair recourse to their problems.

Other Places of Interests Connected to the Ramayana in Sri Lanka

1. Kanniya – The place where King Ravana carried out the last rites for his mother.

2. Gavagala or Ghoushala – King Ravana’s dairy farm.

3. Airports of King Ravana:

Thotupolakanda (means “Mountain Port” in Sinhala) at Horton plains

Weragantota (means “Place of Aircraft” landing in Sinhala) in Mahiyangana

Ussangoda (means “Area of Lift” in Sinhala) in the Southern coast

Wariapola (means “Aircraft Port” in Sinhala) in Matale and Kurunagala.

4. Neelawari — A place where Lord Rama aimed an arrow to obtain water.

5. Panchamukha Anjanaya Temple, Kalubowila – This is the first Anjaneyar Temple in Sri Lanka and also the only Panchamukha (five faced) Anjaneyar Temple in Sri Lanka. It is the only temple in the world to have a chariot for Ajanyar. The chariot festival is held annually at end of December to the beginning of January. Hanuman’s mother is Anjan. Hanuman is known as Anjan + Aiyar = Anjaneyar in South India (Hamuman in North India).

6. Rama Temple at Rattota — One of the few Rama’s temple in Sri Lanka.

7. Maha Ravanagoda / Kuda Ravanagoda — Ravana’s places in the south.

8. Veedurupola – Buddhist temple dedicated to research on Ramayana.

9. Sri Baktha Hanuman Temple — on the hills of Ramboda is a place where Hanuman was searching for Sita Devi. The name is also associated with Rama’s army. Rampadai means Rama’s force in Tamil. The Chinmaya mission of Sri Lanka built a temple with Hanuman as the presiding deity. On every full moon day special pujas are conducted and witnessed by thousands of devotees.

10. Manavari Temple is the first lingam installed and prayed to Lord Rama and till date this lingam is called as Ramalinga Shivan. Rameshwaram is the only other lingam in the world named after Lord Rama.

11. Rama Temple – Rattota. There are a few Rama temples in Sri Lanka, this is one of them. This is the only Rama temple in this area. This is a privately managed temple. This is one of the most scenic routes to travel from Matale to visit Laggala (on the northern side of Knuckles).

12. Kataragama Temple – This is the temple of Lord Karthikeya Subramaniam at Kataragama. Lord Karthikeya was requested to go to the battlefield by Lord Indra on the last day of war. This was done to protect Lord Rama from the wrath of the Brahmastra aimed by King Ravana which otherwise would have weakened Lord Rama. The benefit was that the most powerful brahmasthra weapon aimed at Lord Rama for the second time was rendered useless by the presence of Lord Karthikeya.

13. Ussangoda – According to the Ramayana, after meeting Sita devi, Hanuman dedicated to test the strength of the mighty King Ravana and his army of Rakshasas. In the events that unfolded, Hanuman’s tail was set on fire by the Rakshasas, who in turn went on to torch some parts of King Ravana’s empire. Ussangoda is one of the torched areas, which is said to have been an airport used by King Ravana.

14. Vishnu Devala, Dondra – These are the places from where King Sugriva of the Vanara’s started his onslaught on King Ravana’s force.

15. Ravana Goda – This is a place where Sita devi stayed during her transit. This area is also linked with tunnels and caves, which runs through to other parts of King Ravana’s kingdom. This is situated in the Kotmala area opposite to Ramboda rock. The main cave entrance was closed by an earth-slip in 1947. Locals believe this part of the complex was used as a prison by Ravana. The cave complex has not been fully explored.

16. Ravana’s mummy – An additional site connected to local belief, but yet to be discovered is the place where locals believe Ravana’s mummified body is hidden within the mountain range of Harasbatha, Ragala and Walapane.

References

• http://www.sltda.gov.lk/ramayana
• http://www.tourslanka.com/ramayana-sri-lanka/tours/ramayana-site-tours-excursions.php

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A society based on dharma is vitally needed at this moment in our history, because there is a dimension to the current national crisis, namely, the moral decay and the decline of character in our society which if not stemmed, will slowly poison to death our nation.

This decay and decline is visible in every aspect of our life—politicians defecting for office and cash, bureaucrats taking bribes, teachers selling exam questions, students passing by cheating, businessmen adulterating products, lawyers cheating clients, doctors betraying their patients etc. To some extent such degeneration is there in every society, but the alarming aspect in India is the pace of this decay and the spread of it. Consequent to this decay is the wave of dangerous cynicism amongst the youth.

This moral decay has to be stemmed.  A renaissance of values in society has to take place.  How will this renaissance come about?  And which leader shall be its instrument?  For this, a leader shall be one who is committed to an ideology and determined to implement an agenda for renaissance.

The National Icon

In India, the majority is the conglomerate Hindu community that represents about 80% of the total Indian population, while minorities are constituted by Muslims [13%] and Christians [3%].  Sikhs, Jains, Parsis, and some other small religious groups, represent the remaining four percent. Sri Rama while revered by Hindus as an avatar, the other religious groups respect his nobility and moral courage. Thus Rama is a ‘eternal national icon’ for all Indians. Thus re-building Sri Rama Temple in Ayodhya becomes a national goal. It must however be accomplished legally and with maximum consensus. The re-building of the Rama Temple is part our renaissance. It means righting a historical atrocity.

True and devout Hindus believe that Bhagvan Sri Rama was born in Ayodhya, the then capital of a flourishing kingdom of the Suryavamsa dynasty. Rama is venerated as Maryada Purushottam, and worshipped by Hindus of the north. As an avatar of Vishnu, while it was first propagated by the Tamil saints known as Nayanmars and Alwars who composed many hymns and songs dedicated to his divinity, the North which later came to accept Rama as one. In that sense, Sri Rama was the first truly national king of India. That is why poet Iqbal called him Imam-e-Hind.

The ethos of a nation and democracy are strengthened on facts. It is therefore very essential to understand the issue with proper facts than mere whimsical emotions.

Historical and Archaeological Readings

The exact spot of the palace where Rama was born, has been and a remains firmly identified. This is the very area where stood from 1528 till December 6, 1992 a structure that came to be known as Babri Masjid, put up in 1528 by Babar’s commander Mir Baqi. In fact, Baqi was a Shia Muslim, and hence he intended it to be a place for Shias to ‘read namaz’.

In Skanda Purana [Chapter X, Vaishnav Khand] the site is vividly described. Valmiki Ramayana also describes it beautifully. Less than two decades before Mir Baqi carried out the horrible demolition of the Ram Temple, Guru Nanak had visited the Ramjanmabhoomi and had darshan of Ramlala in the mandir at the spot. There are many commentaries on this visit which are a part of the Sikh scriptures.

Guru Nanak himself records the barbarity of Babar’s invasions [in Guru Granth Sahib at p.418]. In Akbar’s time, Abul Fazal wrote the Ain-i-Akbari in which he describes Ayodhya fame as the place of “Ram Chandra’s residence which in Treta age combined spiritual supremacy and Kingship” [Tranlated by Col. H.S. Jarrett and published in Kolkata in 1891].

In Chapter X of the Report of the Archeological Survey of India, NW and Oudh (1889), it is mentioned (p.67) that Babri Mosque “was built in AD 1528 by Mir Khan on the very spot where the old temple of Janmasthan of Ram Chandra was standing.”

Hindus throughout foreign occupation of India have deeply held as sacred that exact spot where the Babri Masjid once stood, as is recorded in many official and judicial proceedings. In 1885, for example, Mahant Raghubar Das in a Suit No 61/280 of 1885 filed in the Court of the Faizabad Sub-Judge against the Secretary of State for India (who was based in London), prayed for permission to build a temple on the chabutra outside the mosque. However, in his Order the Sub-Judge, an Englishman, stated thus:  “ It is most unfortunate that a Masjid should have been built on land specially held sacred by the Hindus. But as the event occurred 358 years ago, it is too late now to remedy the grievance.” The Judge took the easy way out and dismissed the Suit March 18, 1886.

Notable historians have held that the temple, of which remains are still there in the archeological records, must have been built in the days of Raja Vikramaditya of Ujjain, hence of heritage value besides being an essential part of Hindu religion.

It is now well established by GPRS- directed excavations done under the Allahabad High Court monitoring and verification in 2002-03, that a large temple did exist below where that Babri Masjid structure once stood. Inscriptions found during excavations describe it as a temple of Vishnu Hari who had killed the demon king Dasanan [Ravana].

The Litigation

Today, the Sunni Wakf Board that entered the legal dispute in the year 1961 and has been litigating in the court claiming the title to the land and the structure does not accept these findings as of any meaning or of any consequences. I call it a ‘structure’ since it cannot be strictly called a mosque by Sunni edicts– because it did not have the mandatory minarets and wazu [water pool].

For the Sunni Wakf Board it does not however matter if all this was indeed so or not, since under Section 295 of the Indian Penal Code[IPC] it is prescribed that “Whoever destroys, damages or defiles any place of worship, or any object held sacred by any class of persons, with the intention of thereby insulting the religion of any class of persons or with the knowledge that any class of persons is likely to consider such destruction, damage or defilement as an insult to their religion, shall be punishable with imprisonment of either description for a term which may extend to two years, or with fine, or with both.”  The offence under Section 295 IPC is cognizable and non-bailable, as well as non-compoundable.

Mosque – A facility for prayer

What is sacred and what is not is identified only by a ‘body of persons’ and not by any court. It does not matter if the majority does or does not hold so. The fundamental question before us is thus this: Can a temple and a masjid be considered on par as far as sacredness is concerned? Relying on two important court judgments that hold the field today, the answer is: No!  A masjid is not an essential part of Islam, according to a majority judgment of a Constitution Bench of India’s Supreme Court.

In the famous Ismail Farooqui vs Union of India case[reported in (1994) 6 SCC 376], the Supreme Court observed: “ It has been contended that a mosque enjoys a particular position in Muslim law and once a mosque is established and prayers are offered in such a mosque, the same remains for all time to come a property of Allah…and any person professing Islamic faith can offer prayer in such a mosque, and even if the structure is demolished, the place remains the same where namaz can be offered” [para 80].

The Constitution Bench rebutted this contention stating: “ The correct position may be summarized thus: Under Mohammed law applicable in India, the title to a mosque can be lost by adverse possession…A mosque is not an essential part of the practice of the religion of Islam and namaz (prayer) can be offered anywhere, even in the open. Accordingly, its acquisition is not prohibited by the provisions in the Constitution of India.”[para 82].

It is important to note here that as of now there are eight mosques in Ayodhya area that the ASI has taken over since these had no one coming to ‘read namaz’.

The position in Islamic law is even more clearly on a similar premise: In Saudi Arabia the authorities demolish mosque to lay roads and build apartment building. Even the mosque where Islam’s Prophet Mohammed used to pray was demolished! Thus, an order of acquisition is within law, if the government decides to do so in the interest of public order, public health and morality according to the Article 25 of the Constitution.

Temple – A Home of Deity

But then what of a temple? Is it in the same category as the mosque in our jurisprudence?  When I was Union Law and Justice Minister in 1990-91, this question of the status of a temple–even if in ruins or without worship–had come up before me in a case of a smuggled-out bronze Nataraja statue which was up for auction in London. Earlier the Government of India, when Rajiv Gandhi was PM, had decided to file a case in the London trial court in 1986 for recovery. The Nataraja statue had by then been traced to a temple in ruins in Pathur, in Thanjavur district. A farmer named Ramamoorthi had in 1976 had accidentally unearthed it while digging mud with a spade near his hut.

When the news spread, touts of an antique dealer by name Ahmed Hussein reached him and paid a small sum and smuggled it out to London, where in 1982 they sold it to Bumper Development Corporation Private Limited. In turn the said Corporation sent it to the British Museum for appraisal and possible purchase. By then the Government of India was onto it and asked the UK government to take action.

The Nataraja idol was seized by London Metropolitan Police, and thus the Bumper Development Corporation sued the Police in court for recovery but lost the case. An appeal was filed in the Queens Bench (Indian High Court equivalent in UK) which was dismissed on April, 17 1989. So, the Bumper Corporation went to the House of Lords (Indian Supreme Court equivalent in UK). On February 13, 1991 when I was Law Minister, the judgment came, which is truly landmark, dismissing Bumper’s final appeal [see (1991) 4 All ER 638].

The House of Lords upheld the Indian government’s position that because of the prana prathista puja , a temple is owned by the deity, in this case Lord Shiva, and any Hindu can litigate on behalf of the deity as a defacto trustee. The Bench consisting of Justices Purchas, Nourse and Leggatt concluded : “We therefore hold that the temple is acceptable as party to these proceedings and that it is as such entitled to sue for the recovery of the Nataraja.” [page 648 para g].

Thus, even if a temple is in ruins as the ASI had found the Thanjavur temple or destroyed, as Ram Temple was in the Babri Masjid area , any Hindu can sue on behalf of Lord Rama in court for recovery ! No such ruling exists for a mosque for the simple reason that a mosque is a ‘facilitation centre for reading namaz’, and has no essentiality for Islam religion. It can be shifted as any building can and are being so today in Arab countries and Pakistan.

That is not the position vis a vis a temple in which the idol has been consecrated by prana prathista puja and built according to Agama shastras.  The Rama idol on the chabutra (the chabutra was built within the complex during Akbar’s regime) is one such consecrated idol.

That is, the Ram Temple on Ramjanmabhoomi has an overriding claim to the site than any mosque. This the fundamental truth in the Ayodhya dispute. This truth will apply, for example, to Kashi Vishvanath and Brindavan temple sites as well.

Bearing the Cross on the Chest

This Hon’ble Court [in the Farooqui case:(1994) 6 SCC 361]had permitted worship in the makeshift temple of Ramlala, subject to maintaining the status quo in the disputed site but made a statement, “….it appears to be reasonable and just in view of the fact that miscreants who demolished the mosque are suspected to be persons professing to practice Hindu religion. The Hindu community must, therefore, bear the cross on its chest for the misdeed of miscreants reasonably suspected to belong to their religious fold”. At some stage, I however reserve the right, on some other appropriate occasion, to challenge the judicially delivered dictum that the Hindu community” must bear the cross” for the Babri Masjid demolition. Specifically, re: the Babri Masjid, this is a finding of a Commission of archeological experts that was set up on the directions of the Hon’ble High Court , and this forms part of the proceedings record in the main title suit in progress before the Lucknow Bench of the Hon’ble High Court.

“But it would be very wrong from that, to extrapolate that the Muslim community must therefore bear the cross on its chest for the misdeed of miscreants reasonably suspected to belong to their religious fold”. 

Thereby, it is obvious that Hindus are not treated evenhandedly: it is pertinent to note that there is a reasonable prima facie presumption that the Babri Masjid itself (and indeed a large number of mosques all over India) was constructed after the original temple was demolished by Muslims.

Legally and with maximum consensus

Thus, if the Sri Rama Temple issue were settled legally and by an overwhelming consensus, then it would trigger a renaissance in the Indian cultural ethos, and lead the nation to gradually but inexorably define an ‘Identity for all Indians’. The nation would then become united as never before.

That will be the fit atonement of the so-called secular people of our nation for tacitly tolerating for so long the demolition of Ram Temple on the orders of Babar of Afghanistan.

The post Building the Sri Rama Temple in Ayodhya – The Legal Case appeared first on Dharma Today.

Besides Rama’s relatives, there were others like Hanuman who performed heroic acts with deep humility and love for the Lord. Jatayu, a vulture, bravely laid down his life trying to protect Sita while she was being abducted by Ravana, the king of demons. The love for the Lord was the guiding force for each of these devotees, who joyfully and gratefully accepted inconveniences to serve Him. In contrast, Ravana and his associates display the psychology of modern humans – wanting everything for themselves, and using everyone and everything for their own interests. Ravana professed to love Sita but when she refused to yield to his advances, he threatened to kill and eat her for breakfast!  The Ramayana portrays good and evil in unambiguous terms and sharp contrasts.

Joy of Sacrifice

What is it about Lord Rama’s pastimes that even millennia after they happened, they remain ever fresh and inspire people from all walks of life? Ramayana has always been the foundation of Indian ethos, and has attracted all because it exemplifies the highest degree of character, integrity and sacrifice:

• Rama displays unparalleled detachment from power and position.
• Sita reveals the highest standard of chastity and dedication.
• Lakshman could have continued to remain in the palace for he was not ordained to go to the forest, but chose to accompany, selflessly serve and protect Rama and Sita.
• Urmila, at the insistence of her husband Lakshman, remained in Ayodhya to care for the three mothers who would feel intense separation from the Rama and Sita. Her service was to give hope and encouragement to those who missed the Lord. Thus her being in the royal palace was as much a sacrifice as Sita giving up her royal comforts.
• Bharat could have easily accepted the throne and kingdom bestowed upon him. He insisted that the throne belonged to Lord Rama and chose the life of an austere caretaker till Rama returned from the forest after fulfilling his father’s order.

Sacrifice is universal

Coming to more recent times, a young Indian soldier laid down his life during the Kargil war. His fiancé was just 23 then. While he became a martyr for the Nation’s cause, she chose to remain unmarried and thus sacrificed her life for the cause of love. Both sacrifices touch the heart because personal pleasure is forsaken for a higher cause. Generally, people seek gratification, so those who chose to relinquish their desires inspire others to love, serve and be selfless. Compassion and sacrifice touch the heart and brings tears to the eyes.

Amazingly, today’s lovers emulate Ravana and inflict harm when their beloved refuse to reciprocate. Recently a boy grievously and permanently injured the beautiful face of a girl, by throwing acid because she didn’t love him the way he ‘loved’ her. Similarly, They even glorify Ravana’s forbearance in not forcing himself on Sita, while she was in his custody. Little do they know the facts! Once Ravana raped a heavenly damsel and her husband had cursed that if Ravana ever forced himself on any woman again, he would die. The Ramayana reveals that it was the fear of the curse coming true that prevented Ravana from enjoying Sita.

Today people eulogize evil and portray Ravana as a hero – someone superior to Rama. This reveals the dangerous mindset of humans.  Little wonder that in contrast to the young soldier who laid down his life, we have politicians who sell the country for vested interests, and lovers who cheat on their partners without shame or remorse. Therefore, it’s time now to reestablish Rama Rajya –  the kingdom of Rama consciousness, where everyone wants to serve, love, and live for others.

The post Why is the Ramayana Attractive? appeared first on Dharma Today.