Ayodhya Revisited

This work of monumental research is a treatise on Ayodhyã with utmost authenticity and absolute accuracy. Based on original sources and scientific investigation it propounds a new thesis; which demolishes many popular perceptions. It exonerates the intrepid warrior Babur from the charge of demolishing a temple on the birthplace of Rāma and constructing the mosque which has been a source of contention and dissension for long. It further shows how inscriptions in the mosque were factitious and Mir Baqi of inscriptions is a fictitious person different from Baqi Tashkindi/ Shegawal of the Baburnama. The book produces incontrovertible evidence which indubitably proves that there existed a Rãma temple on the Rămajanmabhumi. The exact birthplace of Rāma was earmarked by a rectangular Bedi measuring 18' 9" in length and 15' in width; and was located in the inner portion of the disputed shrine. The demolition of the temple and the construction of the mosque did not take place in 1528 A.D. but in c. 1660 A.D. when Fedai Khan was the Governor of Aurangzeb at Ayodhyã. It is a historical fact that until the British takeover of Awadh administration in 1858 both the Hindus and Muslims used to perform puja and offer Namaz respectively inside it. All Mughal Emperors from Babur to Shah Jahan were magnanimous and liberal rulers and the Bairãgìs of Ayodhyã enjoyed patronage of the first four Nawabs of Awadh. However; during the long rule of Aurangzeb the country was engulfed in the fire of fanaticism. It has been shown in this book how an absolutely unfounded rumour in 1855 A.D. that the Hanumangarhi temple was constructed on the site of a mosque created cleavage between the two communities; and the resultant festering wounds have not healed despite best efforts by saner elements of both the communities. The book exposes many eminent historians' hypocrisy and their lack of objectivity in writing history and it may be said that their presentation of contrived history on Ayodhya has caused irreparable damage to the cause of harmonizing communal relations in the country. In contrast; this text earnestly tries to take away the toxin from the polluted body of Indian politics. For the first time a number of unexplored documents have been incorporated in this book as evidence; and it may be proclaimed with pride that this book contains much more information on Ayodhyã than available hitherto. Justice G.B. Patnaik; a former Chief Justice of India; after going through the manuscript; has endorsed the author's thesis in his Foreword. It is hoped that the book will put a quietus to the long-standing dispute. Selected Stories of Honoré de Balzac by Honoré de Balzac: In this collection, Honoré de Balzac presents a selection of his acclaimed short stories, showcasing his incredible talent for vivid storytelling and character development. With its rich language and engaging narratives, this book is a must-read for fans of classical literature. Key Aspects of the Book "Selected Stories of Honoré de Balzac": Collection of Short Stories: The book features a collection of acclaimed short stories by Honoré de Balzac. Vivid Storytelling and Character Development: The stories showcase Balzac's incredible talent for vivid storytelling and character development. Useful for Literature Enthusiasts: The book is useful for fans of classical literature and those interested in the works of Balzac. Honoré de Balzac was a French novelist and playwright who is regarded as one of the greatest writers of Western literature. His book, Selected Stories of Honoré de Balzac, is highly regarded for its captivating storytelling and rich language.

The Vedic-Puranic literature as well as archaeological, geological, historical, linguistic, and literary accounts have been reviewed to establish the various cultures that evolved in ancient India from about 3500 BCE to the Mahabharata War (1450 BCE). The book describes various misconceptions, e.g., the myth about an Aryan invasion. The following markers are used to establish the dates and geographical locations of various cultures: (i) The rise in sea levels due to melting of land-based snow after the last Ice Age. (ii) Migration of the Dravidian people from the lost continent of Kumari Kandam that submerged under the Indian Ocean. (iii) The dates for the start of farming, use of kiln-baked bricks, domestication of horses, and metal working in the Indian subcontinent. (iv) The dates when Sarasvati River dried up and the Mahabharata War occurred. The book notes that asva-containing or rath-containing names could not have existed before horses were domesticated or chariots were in use. The book also notes that Mathura Krsna is different from Dwarka Krsna; the two are separated by more then 1000 years. During Mathura Krsna’s time, conflicts were settled by hand-to-hand combat or with the use of a mace. In contrast, during Dwarka Krsna’s time, metal arms were used.

Placemaking and cultural landscapes are worldwide multidisciplinary global concerns that cover many points of view of the common impacts of socio-economic cultural and rights jurisprudence planning, wellbeing and related advancements. Concerned with the complex interactions between the development and environment of those factors, it is important to seek ways, paths and implications for framing sustainability in all social activities. This book is mostly based on the 10th ACLA – Asian Cultural Landscape Association International Webinar Symposium that took place during September 26–27, 2020, in the Banaras Hindu University, Varanasi, India. It examines contemporary social–cultural issues in the context of the United Nations Sustainable Development Goals (UN-SDGs) and associated cultural and sacred landscapes. There, the emphasis is on awakening deeper cultural sensitivity in harmonizing the world and the role of society and spiritual systems, drawing upon multi-disciplinary and cross-cultural interfaces—all within the scope of the future of the earth. The book’s chapters add a new dimension of cultural understanding in the broad domain of emerging human geoscience, considered as key policy science for contributing towards sustainability and survivability science together with future earth initiatives.

Rama, Maryada Purushottam, the king of Ayodhya, banished his beloved queen, in whose chastity he had complete faith, simply because his subjects disapproved of his accepting a wife who had spent a year in the house of her abductor. The king submitted to the will of the people though it broke his heart. Was his stand justified? Could Manthara be held solely responsible for the banishment of Rama and the subsequent death of Dasharatha? Was Ahalya an adulteress or a victim of sexual assault? Did the actions of the serial molester Ravana stand legal scrutiny? Was Lakshmana, a prince of Ayodhya, legally justified in mutilating Surpanakha? Was his elder brother Rama an accomplice in that action? It was said in ancient India, a king who, after having sworn to safeguard his subjects, failed to protect should be executed like a mad dog. Such a provision indicated that sovereignty was based on an implied social contract, and if the king violated the traditional pact, he forfeited his kingship. So, a king had to be just as justice trickled down from the crown. What happens though if the events of yore are retold and characters made to stand trial in today's time? Here is an attempt, unexplored so far, to retell the significant happenings narrated in the Ramayana through the legal prism of the Indian Penal Code. Each chapter comprises a prosecution version, citations of relevant provisions from the IPC, deposition of witnesses and the defence argument. Ramayana Revisited succeeds in bringing in all alternative perspectives, leaving the final judgement to the discretion of the reader.

This book argues that the inscription found in the now extinct Babri masjid should be named as Visnu-hare instead of Visnu-hari since this title does not refer to any god but to the three Gahadavala rajas who had it made. It also challenges that the Sanskrit phrase janma bhumi which sparked the Ram debate around the inscription means birth place suggesting that in this language jan means folk rather, referring to Ayodhya as land of folk. The Gahadavala temple there had been renovated from an earlier Chola temple at the spot. It was dedicated to goddess Sri Sundara Amman, the Telugu Jaina goddess of beauty & art and devadasi cult. Further it proposes that the Gahadavala kings during the time of the inscription circa lOth century CE had become intermarried for three generations into the Ghaznavid and Suri-Shahi families who ruled Samarkhand and the Sindh provinces and formed an international elite. The Babri masjid dedicated to sambo shankara and a whole series of masjid- temple complexes at Kashi, Mathura, Prabhasa and elsewhere were the outcome of these interfaith marriages. During the time of the Gahadavala heir Vallabha, who took the title Prithviraj Chauhan Karpura and who had married none other than Padmavati the princess of Sri Lanka, the temples must have become extinct due to Bhakti ages' sectarian politics on the Hindu side, as all these temples had been dedicated to devadasi practice.

14 leading 'Ramayana' scholars examine the epic in its myriad contexts throughout South and Southeast Asia. They explore the role the narrative plays in societies as varied as India Indonesia, Thailand and Cambodia. The essays also expand the understanding of the 'text' to include non-verbal renditions of the epic.