Hindu Vivek Kendra



The last two decades of the twentieth century are proving to be an epoch-making period in the history of post-Independence Bharat. The "Dharma-yuddha' for the restoration of the centuries-old Mandir at the birth-place of Sri Rama at Ayodhya in Uttar Pradesh has now reached a high point. As everyone knows, the present country-wide and unprecedented movement is not for establishing the possession over some square-metres of land, but for re-asserting the true Hindu national identity.

In one sense this is history repeating itself. Many are the parallels that could be drawn. It was when the national identity was threatened that a Samarth Ramdas re-kindled the dharmic impusle of the nation and paved the way for the re-establishment of Hindavee Swarajya through the instrumentality of Shivaji - just as Sage Vidyaranya had brought into existence the far-famed Vijayanagar Empire through the enterprise of Harihara and Bukka three centuries earlier. Time and again has it been proven that Dharma and Dharma alone is the undergirding force which encompasses the past, present and future of Bharat, over-reaching by far the ephemeral political ripples and aberrations.

It is this timeless reality which the petty minds of professional politicians are blind to and are unable to comprehend.

The brief chronicle in the following pages is a record of the most recent footprints in the march of Resurgent Hinduism,



Those who criticise the present Rama Janmabhoomi movement as a politically inspired stratagem appear to be blissfully ignorant of the fact that ever since the ancient birth-place of Sri Rama was desecrated by Babar's hordes in A.D. 1528, there has been a continual succession of struggles waged by the Hindus for recovery of the Janmasthan. As many as 76 major wars have been fought for this cause in the past. The present Rama Janmabhoomi Mukti Yajna is the 77th, and a non­violent struggle.

The major events in the most recent phase in this long saga are recalled below.

● 1855: Hindus fight Muslims for possession of the Janmasthan. 200 out of a total population of 2,000 gave up their lives.

● 1859-60: The British, after annexing Oundh, permit Muslims to enter the temple from the northern side and offer namaz; Hindus begin to use Harnchabutra for their worship.

● 1885: A Mahant applies to the government to permit the Hindus to build a temple at Ramchabutra.

● 1934: Riots at Ayodhya. Masjid stormed, Muslims discontinue coming to the spot.

● 1940: Shia-Sunni battle for the ownership of the structure.

● 1949 Dec. 22: Ramlalla's Murti is witnessed inside the structure.
Govt. seals the premises.

● 1950: Gopal Singh Visharad and Ramchandra Das Paramahans appeal for possession.

● 1959: Appeal to the court by Nirmohi Akhara

● 1961 Dec: Sunni Wakf Board files application in the court.

● 1980: VHP, during its Ekatmata Yajna, demands unlocking of the shrine.

● 1983: Rama Janmabhoomi Mukti Yajna Samiti formed with Mahant Avaidyanath as President.

● 1984: Ram-Janaki Rath Yatras.

● 1985 Sept: Tala Kholo (Remove the Locks) Andolan

● 25-1-1986: Case filed at Faizabad praying for unlocking of temple.

● 1-2-1986: District Judge, Sri K.M. Pande, directs the administration to unlock the shrine.

● 1986 Oct: 'Sabri Masjid Action Committee' formed

● 1988: All cases transferred to the Hinh COIlII.

● 1989 Jan: Decision taken for Ilhoolllllll II IJoIll .uul Shilanyas to be performnd on Nov 9-10, 1989.

● 1989 March: Devnki Nandan Agarwal appeal to the court on behalf of Sri Ramlalla.

● 1989 August: Shilapoojans begin throughout the country.

● 1989 Nov 9-10: Bhoomi-poojan and Shilanyas performed.

● 26-1-1990: Decision to start construction of Temple from 14-2-1990.

● 9-2-1990: Prime Minister V.P. Singh seeks 4 months' time.

● 8-6-1990: Four-month period expires.

● 23-6-1990: Sant Sammelan at Hardwar decides upon 30-10-1990 as the date for Kar Seva for construction of Temple.

● 1-8-1990: Sankalpa Diwas

● 15-8-1990: Chetavani Diwas

● 1-9-1990: Rama Jyoti lighted by ritual churning of Aranis

● 25-9-1990: 'Somnath-Ayodhya' Rath Yatra by L.K. Adwani begins

● 29-9-1990: Vijaya Yatras throughout the country.

● 23-10-1990: Rath of L.K. Adwani impounded at Samastipur, Bihar; Adwani arrested.

● 24-10-1990:
● 25-10-1990 Unprecedented spontaneous Bharat Bundh

● 25-10-1990: Rail and road traffic halted in U.P.

● 30-10-1990: Karseva performed; Babri structure stormed. 11 people succumb to police firing.

● 2-11-1990: 60,000 storm the complex. Hundreds of Karsevaks shot dead.

● 6-12-1990 to
14-1-1991: Karseva resumed at Ayodhya.


Hirelings of government and scholars with a blinkered vision keep asking "Where is the evidence for the existence of a temple at the disputed site?". They likewise raise queries like "What evidence is there to prove that this was the birth-place of Rama?" The latter query deserves no answer, since these very scholars unquestioningly accept even the wildest hypotheses about faiths other than the Hindu.

As to the archaeological facts, the Archaeological Survey of India itself conducted extensive investigations during the 1970s, under the supervision of the former Director of ASI, Dr. B.B. Lal, Even the' sample test excavations have proved the age-old claims of Hindus, namely that a pillared structure was built at the site in the 11 th century conforming in every detail to the prescriptions of Vastu-shilpa-shastra.

In the words of Dr S.P. Gupta, former Director of Allahabad Museum who was associated with the investigations:

"There are at least 14 pillars in the' mosque' and two similar pillars laid upside down near a Muslim grave a kilometre away. The carvings on the pillars and the door-jamb firmly establish the nature of the structure in which these were used. These carvings consist of:

(a) floral designs of garlands as well as lotus;

(b) human figures of semi-divine beings such as yakshas (gods of water, heaven and oarth), devakanyas (heavenly nymphs), ganas (attendant male figures), dwarapal (door - keeper) with a trishul (trident) in one hand and danda (staff) in the other, wearing a tall mukut (crown), salabhanjika (heavenly damsel), purna-ghata (sacred water vessel) otc. All these semi divine images are almost exclusively represented in a temple complex.


The Ekatmata Yatra in 1983, organised by the Vishwa Hindu Parishad, which covered more than 50,000 kilometres, was the biggest event conceived for strengthening the unity of the Hindus. It was not a single event but a series of events spread all over the country-each of which attracted participation of people on an unprecedented scale. The Yajna comprised three main and hundreds of subsidiary Yatras. The three main Yatras respectively covered the regions (1) from Hardwar in North to Rameshwaram in South, (2) from Gangasagar in East to Somnath in West, and (3) from Pashupatinath shrine in Nepal to Kanya Kumari in South.

Each Ratha carried the deity of Bharat Mata and a huge Jal Kumbha filled with Ganga Jal collected from Gangotri. En route, holy water from various rivers was mixed with Ganga Jal. At the conclusion of the Yatra, at Kanya Kumari the water was poured into the Indian Ocean where it mingles with the Bay of Bengnl and the Arabian Sea, the whole process signifying the spiritual oneness of Bharat. As the well-known journalist M.V. Kamath wrote:

"The Ekatmata Yajna ... seeks to bring to India's millions ..... the concept of a synergistic India greater than her parts, in a way that all Indians can understand. It was born out of a rare consensus hammered out... among leaders of 85 main sects which is, in its own way, a miracle.

"The concept of India - ‘Asetu-Himachala-Paryanta’ from the bridge of Rameshwaram to the heights of the Himalayas, is as old as her history. It is an indestructible concept. Conquerors have come and gone; dynasties have sprung up and just as fast disappeared without a trace. But India was built to last."

Another perceptive writer called the Ekatmata Yatra as "awakening the Kundalini of India" - a "force of great potential that lies dormant like a slumbering snake. The Vishwa Hindu Parishad seeks to awaken it. "

The subsequent decision of the leading dharmacharyas to construct a befitting Mandir to Lord Sri Rama at the Janmasthan followed as a logical sequel to the above.

Such is the backdrop of the latest - the 77th and final - struggle for full restoration and re-building of the Mandir at Ayodhya.


In any religious controversy, the statements in the respective scriptures, the dispensation of the religious leaders and the faith and beliefs of the people alone are the factors which can provide a solution. This is clearly an area beyond the purview of courts or government.

However, what has happened so far in the legal realm is revealing. Those who today stridently insist on VHP's accepting the court verdict conveniently gloss over what has already happened.

{1} When Independent India's government failed to restore the Rama Janmasthan, people sought judicial intervention. The civil court of Faizabad gave Hindus unfettered right of worship; Muslims were totally forbidden to enter the temple by the Court. The appeal filed on behalf of Muslims and also a revision petition filed in High Court were rejected, and the order of the District Court was made permanent.

{2} The Sunni Wakf Board entered the picture only on 18th December 1961 - almost twelve years after 22-23 December 1949 (when, according to Muslims themselves, the Rama idol was witnessed in the shrine).

 (3}In response to a suit the judge, Sri K.M. Pande, District Magistrate of Faizabad, examined witnesses. It became known that locking of the temple was, totally arbitrary. Hence the judge ordered the temple to be unlocked, on 1st February 1986.

(4) As a consequence of the above judicial pronouncement, the highly respected magistrate has - despite a Supreme Court directive been denied his due elevation to the High Court.

(5) The preliminary objections filed by VHP in the case now pending before the Special Bench - such as the locus standi of petitioners (Sunni Wakf Board), naming of parties to the suit, time-barred character of suit, etc - were summarily rejected by the bench without hearing.

(6) For the 'fault' of stating that" it is doubtful whether some of the questions involved in the suit are solvable by judicial process", Sri K.C. Agarwal, Chief Justice of Allahabad High Court, was transferred to Rajasthan. Another judge of the same bench, Sri Srivastawa, has been retired and not given any other assignment.

The above should suffice to indicate how much respect the government - and the drum-beating secularists - have for the judicial process. Pleas to VHP to accept' court verdict' are nothing but one facet of the telltale anti-Hindu mindset.


There was much wagging of tongues when Sri Lal Krishna Adwani announced his Rath Yatra to start from the Somnath temple in Gujarat on 25th September 1990 (birthday of the late Deendayal Upadhyay) and culminate at Ayodhya on the eve of the pre-scheduled starting of Karseva for the construction of Sri Rama Mandir at the Janmasthan. The Rath Yatra was significant in several respects.

1. It was for the first time after Independence that a national political party had taken the bold step of extending full and official support for an apparently religious but in reality a truly national cause.

2. It was for the first time that the gulf between precept and practice of so-called 'secularism' was effectively challenged.

Sri Adwani's Rath Yatra was the inevitable development of the process which had its inception in the decision of the National Executive of the Bharatiya Janata Party which had met at Palanpur in 1989. I ho resolution had raised some basic questions such as "What is secularism?", "What is communalism?", "Can national integration be achieved by constantly pandering to minority interests because of political calculations?".

It is precisely these questions which have come to centre stage due to narow-minded electioneering politics incessantly practised.

Secularism, by any definition, can only be based on recognition of the equality of all - all citizens irrespective of their faith - a concept which is built into the Constitution. And it is this basic norm which is blatantly violated by the successive governments' obsession with the appeasement of the minorities. This obsession has, instead of promoting social cohesion and justice, gone on dividing the nation into two irreconcilable halves. Pursuit of this policy has been at the root of some or the major crises of today. It is not as if the lesson had to be learnt afresh. After all, appeasement could not avert the vivisection of the country.

Over the years, the government has graduated from appeasement of the minorities to discrimination against the majority. Today, the quantum of secularism has come to be measured by the degree and virulence of the anti-Hindu stance. In short, secularism has come to be equated with anti-Hindu attitude.

It is to combat this deep-rooted malady that Sri Adwani set out on his remarkable Rath Yatra. The in-built message of the Rath Yatra is what the BJP has always been asserting - namely that "genuine seculariam means justice for all and appeasement of none."

The reactions to Sri Adwani's Rath Yatra were along expected lines. Professional politicians hollered that the carefully fabricated edifice of 'secularism' had crumbled. The common masses of people, in contrast, were relieved and elated that at long last a political formation had emerged which spoke for Hinduism.


Sri V.P. Singh's ascendance to the prime-ministerial office was a notable event indeed! His concurrence with the VHP and RSS leaders in the preceding fortnight that no masjid exists on date at Ramkot in Ayodhya was brought to public memory recently by Sri Arun Shourie through his article' Are bhai masjid hai kaha?',

The joint meeting of the Dharma Sansad and the VHP which met at Hardwar on 23-24 June 1990 fixed Devotthan Ekadashi, corresponding to the 30th October 1990, as the day to restart Kar Seva at Ayodhya. It stood firm on (1) date of construction, (2) locating the Garbha Griha at the very spot where Ram Lalla is virajaman at present, and (3) adhering to the approved structure plan model. It also resolved that doors be kept open for negotiations, while the decisions regarding the above three aspects were to remain irrevocable and non-negotiable. It was also decided that in the event of Government's obstruction of Karseva, the Rama-bhaktas would court arrest peacefully without any opposition. Thus, the failure of V.P. Singh and his government in making any headway in solving the problem in spite of VHP's allowing four precious months' time, as requested by the new prime minister, is evident.

When Karseva preparations were in full swing, V.P. Singh changed his stand and began injecting a new dimensiun. His new plea was that it is wrong to hurt the religious susceptibilities of Muslims by demolishing their place of worship. This was in clear contrast to his professed love and respect for all religions when he had simply said the reconstruction of scores of temples recently razed to ground in Kashmir was the responsibility of the State government.

Hectic talks initiated in the third week of October 1990 by the Central Government were an exercise in futility. It announced with gusto through an ordinance: "It has acquired the land at Ayodhya, which is under dispute before the Allahabad High Court, and other adjacent lands. Barring such disputed land, the acquired areas may be made available to the Yajna Committee for the construction of the Ram Temple."

That the just demands of the VHP were not covered in the Ordinance was clear when the Government continued to harp that the existing Garbha-Griha area was 'disputed'. VHP insisted that unless the Garbha-Griha area was excluded from the ambit of the ordinance, further negotiation was out of the question. But the crunch came when the Babri Masjid Action Committee threatened V.P. Singh that the Janata Dal would also meet the same fate as that of Rajiv Gandhi for permitting Shilanyas and that they would organise a Bharat Bundh on Oct. 30 unless the Ordinance was shelved. The Janata Dal government shivered at the prospect of losing the Muslim vote-bank, and decided to strike at Hindus. Have we not invoked 'Mandal' and have achieved dividends? Are we not assured of 52% of votes? Why fear a Hindu backlash? Better would it be to keep the solid vote-bank intact, his supporters pressed him.

The arrest of Sri LX Adwani in defiance of the spirit of the Supreme Court's direction and the propaganda blitz that his Rath Yatra had triggered violence when during the whole of the Yatra there was peace and jubilation all around exposed the hollowness of V.P, Singh's professed love for the court verdict and contributed to the eventual failure in solving the problem, And a deadlock ensued. The day of reckoning was fast approaching,


30th October will long be remembered as epoch-making in the history of Bharat, On that momentous day, Ayodhya, once and for all, was immortalised: the day on which all the eyes and ears the world over,
were anxiously watching the turn of events in that ancient city.

The Karseva for the construction of Rama Mandir at the Janmasthan (birth-place) in Ayodhya was planned to be commenced on that day. This plan of Vishwa Hindu Parishad had the blessings of hundreds of Dharmacharyas and received full and spontaneous cooperation from the entire Hindu society, young and old, men and women, cutting across all barriers of caste and class and language and profession. Even politicians with allegiance to divergent political philosophies, but honest at heart and staunch, Hindu-minded, boldly extended their support. To execute the plan an army of Rama-bhaktas, totally unarmed but prepared for supreme sacrifice, was got ready.

Opposing the movement were, in addition to the entire administrative machinery, the politicians of all hues, committed and perverted intellectuals, pseudo-'secularist's who had nothing but caste equations in their thinking. This opposition camp naturally had to its credit unreserved support from the Central Government also.

Who will be the winners in this battle - the brute force of the establishment or the highly charged Rama-bhakti of the unarmed common folk? Obviously, for all outward appearance, the latter was no match before the mighty and omnipotent State power.

Rama-bhaktas get ready

● More than three lakhs of persons, representing almost every village from all over the country, were enlisted as Karsevaks for temple construction to be commenced on 30th October. Even overseas Hindus extended their full support for the cause.

● The Rama Jyoti, initially lighted at Janmasthan Mandir in Ayodhya and taken to every village in the country in hundreds of massive Jyoti-yatras, illuminated lakhs of lamps in the Deepavali festival of this year. This novel programme helped in craatinq- fervour and mass awakening for the great cause.

● Before leaving for Ayodhya, the Karsevaks moved from house to house in their own localities to be blessed by seniors. The good will which they all represented, steeled the resoluteness of Karsevaks.

● The doors of each and every house in every town and city, even in remote villages of U.P., were open for any- Karsevak coming from any part of the country, in order to welcome, to accommodate, provide food and other necessary help, not to say the needed protection and guidance to escape the vigil of the security force. For every one among an estimated 3 lakhs of Karsevaks, every Hindu house became his own.

● With all this meticulous planning and preliminary spadework, it was confidently anticipated that the scheduled Karseva would take place on the dot.

The Arrogant State Power

The government took upon itself this challenge thrown by the people's power and initiated steps for massive confrontation of unprecedented dimensions.

● As a preliminary step, the government tried to confuse the public by setting afloat baseless theories like:

1) Sri Rama was only an imaginary figure.

2) There is no archaeological evidence for the Janmasthan.

3) There never was a temple at Janmasthan.

4) Tho masjid was not built after demolishing any temple.

5) Why not build a temple at a place other than the disputed one?

Through such malpropaganda, the government attempted to brand the protagonists of Mandir as communal, anti-secular, etc.

● With the ill-conceived motive to create ill-will and fear psychosis among the Muslims, 48' anti-communalism' rallies were organised all over U.P. in which the Chief Minister, with his provocative speeches, himself instigated the minorities for communal riots.

● Mulayarn Singh Yadav threatened to arrest and deal with all with an iron hand, be it unknown sadhus or the Chief Ministers of other States, if they dared to come for Karseva.

● Fearing that the State police force might fail to contain the onrushing flood of Karsevaks, a special task-force of more than 2,65,000 central security personnel was commissioned all over U.P. thus making the State a virtual military camp.

● The State borders and the district borders of Faizabad were completely cut off from the neighbouring area, with 15-foot high cement concrete walls, barbed-wire fence and water-filled deep trenches. All the main roads leading to Ayodhya were totally blocked by digging trenches.

● In Ayodhya a 16,OOO-strong military force was commissioned, making it totally impregnable for ordinary outsiders.

● All the educational institutions of U.P. were declared closed and converted to temporary jails.

● Trains, buses and every other mode of transport reaching Ayodhya were suspended.

● Every house in Ayodhya was raided by paramilitary personnel and the citizens were warned against entertaining outsiders. Food articles stocked in houses, mutts and dharmashalas were confiscated.

● Many of the known leaders of VHP, BJP and RSS were arrested.

● Radio and TV were misused to broadcast only one-sided information and canards against the Karsevaks.

● With such insurmountable hindrances the public were turned away from taking part in the age-old ritual of 'parikrarna',

● Even greeting mutually with "Jai Siyaram' slogan was regarded as an offence.

Having imposed such arbitrary despotism upon the people, Mulayam Singh thundered that not even a winged creature would be allowed to enter Ayodhya or even to touch the disputed structure.

The Mass - Unifying Adwani Rath Yatra

The government which on one side tried to suppress the movement, initiated negotiations on the other, but due to its own ever-changing positions, the settlement could never be arrived at. At times, it tried to divide the Hindu ranks; and in this evil design of creating confusion, apart from the sectarian leaders, . it did not spare even the dharmacharyas. The court orders against arresting the Karsevaks and banning the' parikrama' were totally dishonoured.

To counter the divisive game of the rulers, Sri LX Adwani, BJP president, launched his historic 'Sornnath Ayodhya Rath Yatra' as a massive social unification move. Before launching the yatra Sri Adwani declared: "The proposed Mandir will be a national point of honour and as such the entire nation should feel proud to be one with the cause."

The Rath Yatra evoked unprecedented fervour and enthusiasm in the public. The near-complete division of the society on caste lines set afoot by the politicians was annulled by the Rath Yatra, which in contrast blended the nation under one Hindu banner. Even in so­called communally sensitive Muslim-dominated areas in Gujarat and Bihar, the Muslims, much to the chagrin of their political demagogues, thronged in thousands to welcome the yatra, thus demonstrating their solidarity with the Hindu cause.

Unnerved by this new phenomenon of Muslims' joining hands with their Hindu brethren in the great national cause, the Government, despite the Supreme Court's directive to the contrary, arrested Sri L.K. Adwani at Samastipur, Bihar. But this senseless action of the Government was befittingly rebuffed by the public through voluntary total bundh all over the country. Even the roadside cobblers and daily wage earning coolies gladly decided not to work on that day, thus indicating that even the man on the street would not lag behind in making sacrifice for a great national cause.

The Vishwaroopa of Rama - Bhakti Manifests Through Karseva

30th October dawned. It was the most auspicious Devotthan Ekadashi, on which day the Karseva was scheduled to commence. Because of tight security arrangements, the 'parikrarna' on 28th could not materialise. Due to curfew imposed two days earlier, the streets of Ayodhya wore a desolate look. The declared Karseva by 10 lakhs, it appeared, was going to be a non-starter, and Mulayam Singh's claim that nobody would be allowed for the Karseva seemed to be fulfilled. But, as events proved, it was a lull before the storm.

On the night of 29th the BBC broadcast an interview with the representative of Nav Bharat Times at Ayodhya. To a question about feasibility of Karseva taking place the next day, the answer was an emphatic' no', the maximum possibility being that the Karsevaks might reach up to the shilanyas site of the previous year, but certainly not to the fortified Janmasthan.

But what actually happened in Ayodhya on 30th October will go down as an epochal event for centuries to come. It was as though every bit of dust of Ayodhya and its surroundings turned into Karsevak! Undeterred by the lathi charge, teargas and firing by the security forces, the onrushing waves of Karsevaks pulled down the series of steel-pipe barricades, barbed-wire fencing and the collapsible gates and successfully reached the Janmasthan sanctum sanctorum. They climbed atop the massive domes of the structure and removed the
Kalash and hoisted the saffron flag over them. With tens of thousands of Karsevaks coming out of every big and small building in Ayodhya, the scene reminded one of 'Narasimha Avatar' coming out of the pillar to slay the demon-king Hiranyakashipu.

Karseva as per Schedule

The estimated number of Karsevaks on that day alone exceeded two lakhs. Most of them reached Ayodhya by walking for more than 200 kilornetres, traversing totally unknown terrain, at times playing hide­and-seek with the police. All along the journey, the peasants and villagers and the police too fed them, provided shelter at nights and whenever needed gave them necessary guidance also for the success of their expedition. At every trying circumstance it was the Rama - bhakti that provided them the courage, the spirit of adventure and the discretion to manage the situation. The most astonishing part of the entire adventure was how such a vast number of them could elude the ever watchful eyes of the pressmen and the intelligence dragnet. Equally thrilling was the presence of Poojya Sri Vamdevji Maharaj, Sri S.C. Dixit and Sri Ashok Singhal among them, in spite of tight security arrangements, to personally set an example in such a trying and hard situation.




Hell Let Loose

With at least eleven Karsevaks lying dead and hundreds seriously injured, the day ended as a partial success for the VHP. There was jubilation, with deep sorrow for the heroic dead - among them two who had hoisted the Bhagwa on the structure - as also the injured. But the major success related to the fact that the Karsevaks had undone what the Mulayam Singh administration had vowed: 'not even a bird could enter the fortification'. It had been effectively foiled!

The second phase of Karseva scheduled for the 2nd November began with thousands marching chanting Ram Bhajan and Sankirtan. They had only reached Hanuman Garhi, two furlongs away from the complex when 10, - hell was let loose.

Medlamen Reveal...

The bitter, indiscriminate and inhuman firing on unarmed and indefensible Karsevaks was so severe and so sudden that no one can know how many lay dead. The Hindu reporter laments: (The Hindu, 3.11.90): "The CRPF did not first allow even press reporters to see the situtation themselves. After a row between the press persons and high officials the authorities relented and allowed the mediamen to enter the serpentine lanes and bylanes of Ayodhya to see what had happenned in the police firing. While the police firing on October 30 had taken place while Karsevaks had tried to break the police cordon to proceed to the Ram Janmabhoomi, today these were almost unprovoked and appeared to be murders of unarmed people in cold blood. Several of the bodies had head wounds indicating that the people had first been caught and then shot dead in the lanes. The CRPF men reportedly even entered many houses and killed people inside. Referring to the firing, ths District Magistrate, Sri Ram Saran Srivastawa said, 'I do not understand why they are killing people like this'. The Divisional Commissioner of Faizabad Mr. Madhukar Gupta said, 'We did not count how many people were killed.'

Also the eye - witnesses swear: truckloads of dead bodies were dumped off secretly; several men killed and their bodies immersed in the Sarayu with sand-bags tied.

The Hindu report continues: "The second confrontation took place at the crossing near the Ayodhya Kotwali where another group of Karsevaks were singing bhajans and kirtans. 'Here also the CRPF first resorted to a lathi charge, then fired teargas shells, and then fired immediately. The Karsevaks - only a few hundred - dispersed to nearby lanes and by-lanes. The CRPF however chased the people into several houses. They also tried to break open doors and windows in one case they were seen entering a house through a roof.. ...••

'Be a Human Being'

The twin cities of Ayodhya and Faizabad appeared to be in virtual revolt against the administration, and thousands of slogan-shouting people - men and women - took out a protest procession.

The Hindu (4.11.90) said: "The angry women asked Sri Gupta why he was endorsing the orders being given by the Chief Minister. 'Why don't you tell him that what is going on in Ayodhya was atrocious?' they added. 'Please be a human being and ask your police to be human beings' - one of the women asked him.

"The processionists carried sign - boards: 'Stop Jallianwala - baug'''. Balidan - The Only Way

Again The Hindu reports (11.11.90): "Inside, an eye-witness narrated the poignant story of the day. When policemen shot dead at least five Karsevaks, all from Haryana, they broke open the door of the room, dragged out those hiding inside, beat them up and then shot them dead. Some CRPF men jumped into the courtyard from the roof, after removing the iron bars which the houses have to keep off monkeys. The chappals and blood-soaked pieces of garments have been kept undisturbed. As if entering a temple, visitors take off their shoes before entering the now deserted building. The road is proposed to be named RAM BHAKT BALI DAN MARG."

The balidanis surely knew that this was the only way.


The Devotthan Ekadashi of Pramoda Samvat, i.e. 30th October 1990, heralded the victory of the forces representing Dharma, the soul of this land. People's power proved overwhelmingly stronger than the brute State power.

• Spirited youths' sufferings, death, injuries and nightmarish torture have orphaned many a home. Their sacrifices shall not go in vain.

• The Hindu hearts revolt; unscrupulous politicians who have hurt the Hindu psyche are, today, a disgraced lot.

• With the current 'secularism' becoming a derogatory word of contempt, the Muslims, its beneficiaries, are being looked upon with suspicion.

• The credibility of the electronic media controlled by the State is at stake. its image has reached a nadir.

• The Fourth Estate - especially the nationalist press - has become closer to the people; respect for and adoration of reporters and press photographers has increased.

• The saner and thinking elite among the Muslims are fully aware: they openly deciare 'Let us stop, here and now, the practice of hitting at Hindu sentiments. An act of goodwill to the Hindus certainly will beget peaceful and happy living for us as in the past. Why doubt Sri Rama? He is of this soil. Why harp on Babar, an alien and an intruder?'

• Muslims are no longer in doubt: they realise that the Sabri structure was never a rnasjid in its full form at any time. Its relocation is feasible, just and proper.

• Muslim masses are fed up with the anti-national utterances and naked political opportunism of their religio-political leaders. They aspire for new leadership.

Reinforcement and political re-alignments are clear: all nationalist forces representing the adoration of Sri Ram are joining together; national honour and redeeming of self-respect is today's watchword.

• Anti - national, fundamentalist forces are regrouping and are on the opposite side of the nationalist fence. Appeasement and pampering of minorities with the slogan of 'seculari-sm' is their shield.

• Those instrumental for the division of tho Motherland have become more vocal in their vivisection. Tho country shall surely recognise them - the Babri protaqonists.

The Call and Duty

Let every patriotic honrt decide for itself: will it choose Sri Ram or will he side Babar and what he represents?

A servant of Sri Ram shall not sit idle. He will pour out his heart, soul and intellect for the final victory; he shall strive unto the last. and fulfil the vow of the construction of Ham temple.

Beware! The long-standing fight has just burst out with sanctifying sacrifices. Always march onwards and never look back.

Heroic Day: October 30, 1990: It demonstrated in flying colours the acumen of leadership evident in the meticulous action plan and its execution. Fortification of their future plans is called for.

The people will support and vote only for that party which represents national aspirations. The call of the nation will overthrow the baits of money and other baser instincts.

In a Nutshell…..

The country is passing through difficult times. Our future is at stake. Duty beckons us to safeguard its greatness and glory. We shall march ahead, hearts and hands clasped together. It is the will of Hindu which shall prevail. Let the lion in the Hindu heart wake up. Let the ensuing days herald the clarion call of the emergence of the Hindu


1. Any impartial observer of the mighty national upheaval of '30th October' would have to arrive at the conclusion that this historic 'Dharma-yuddha' has the potentiality of imparting a decisive turn to the entire destiny of Bharat,

2. In the long and protracted history of Hindu Rashtra, this has been such an unprecedented event which saw lakhs of people of Bharat rising above all narrow differences of caste, sect, language, province etc., .and stepping forth to re-establish their national identity with single-minded determination. They cared not for measures of brutal suppression nor the barrage of vicious propaganda unleashed by the Government but pressed forward without rest or respite to Ayodhya welcoming every kind of hardship and sacrifices besetting the way, smilingly, and finally succeeded in hoisting the sacred Bhagwa on the Temple.

3. This also is the very first occasion in which thousands of Dharmacharyas, Sadhus, and Mahatmas from all the various sects stepped out of their mutts and ashrams and openly plunged into the battlefield to uphold the Dharmic rights of the entire Hindu Society.

4. Again, it is for the first time that hundreds of respected leaders, M.Ps, M.L.As etc. of the national and various other levels in the political arena, jumped into the struggle under the Hindu Flag and volunteered to fill the jails. It only forcefully signifies that in place of the defeatist Hindu political leadership which had succumbed to the bullyi.ng tactics of Islamic aggression on 15th August 1947, and acquiesced in the partition of the motherland, the Hindu Society IS now fast acquiring the ability of throwing up a self-confident and courageous leadership,

5. As a result, for the first time in the 43 years since Independence, a clear-cut polarisation of political forces has emerged on the Issue of Hindutva. On the one side are ranged those pseudo- secularist politicians steeped neck-deep in appeasement of fanatic Muslim groups at the cost of Hindu (i.e., national) interests, the ones who never shirk in shattering the social fabric of Hindu Society by provoking caste-rivalries, and those who consider Bharat as a multinational subcontinent and egged on by extra-territorial forces are bent upon cutting it up into small bits.

On the other side are those who are committed to Bharat's ancient cultural heritage and its living unity and integrity and are determined to defend it at all costs.

This polarisation is bound to help expose the real face of the Hindu-baiters taking cover under the jugglery of words such as 'communalism', 'secularism' etc. and put the Hindu people on guard against such elements.

6. Further, the very same persons who are never tired of trumpeting their respect for the Constitution, courts, laws of the land etc. had trampled under their feet all democratic norms and unleashed a naked onslaught on all those institutions on the strength of their brutal governmental power.

On the oontrary, every one of the Hindu campaigns - be it the Ram Shila Poojan, the Ram Jyoti Yatras or the Somnath to Ayodhya Rath Yatra - was carried out within the framework of the law and Constitution. And the surging emotions of crores and crores of our people were expressed in an extremely peaceful and democratic manner. In spite of the blatant attempts of the rival elements to instigate certain sections of people against this movement by virulent propaganda through public meetings, radio, TV, etc., nowhere did any untoward incident take place.

The people are witness to both these contrasting scenes, with the result while the democratic facade of such adverse elements lies in a shambles, the popular image of Hindu forces cannot but gain lustre all the more.

7. This struggle, in short, is the one between those who consider themselves as Babar's progeny and those who feel proud of calling themselves the descendants of Sri Rama. It is clear therefore that the present achievement is one more victorious step in the culmination of the relentless struggle by the Hindu Nation against the Islamic aggression of 1000 years. The participation of people in such massive proportions and the fighting spirit displayed by them clearly indicate that as days go by, these steps shall only advance further and further and will not stop until the last vestiges of the thousand years of Islamic aggression are totally wiped out.

8. From now on, the so-called minorities must also have to seriously consider whether their security and development lie in toeing the line of anti-national communal Muslim leadership and self-seeking politicians or in winning over the goodwill and co-operation of the Hindu Society.

In Essence ...

It would be naive to expect that such political groups as have fed on the fodder of Muslim appeasement for so long will easily accept defeat. But it is equally apparent that the great struggle launched since the past one year -- from November 9 to October 30 - has dealt a mortal blow to all such elements and compelled the entire nation to adopt a new line of thinking.

This, in essence, is the true achievement of the present struggle.



As the D-day 30th October 1990 approached, it had been ordained that Karsevaks from all over the country would have to be physically present in the vicinity of Ayodhya well before that day in order to be able to perform Karseva. All vehicular traffic had ground to a halt, and no outsider could enter Uttar Pradesh with ease. For people sneaking in braving the innumerable police pickets, walking barefoot often in jungles, avoiding the beaten tracks, and crossing rivers in spate - this was a heroic saga.

For the lakhs of Karsevaks who were detained in the borders as well as those who had sneaked into Ayodhya - the utmost concern, hospitality and loving care bestowed on them by the general mass of people of U.P. remain a fount of happy remembrance. No doubt, each Karsevak has his own story to recall this very happy interlude in his life. It was by itself a solid proof of popular support the movement attracted. What follows is merely indicative and not exhaustive.

Pancha-kosi and Chaudah-kosi parikramas have been a regular and devotion-charged affair for the people of U.P. every year. They would either cross the Sarayu road-bridge on foot or ferry across by boats. When Mulayam Singh decided that somehow people should be stopped before entering Ayodhya, he barricaded the bridge and asked his police to impound the boats and immerse them in the river under sufficient weight. Some boat-owners immersed their own boats as well to the satisfaction of the police. They would transport the Karsevaks at the dead of the night, and this continued up to the night of the 29th October.

Were they not the descendants of Guha of Shringaverapura fame, the celebrated devotee of Sri Ram? Do his progeny fail their ancestors? In fact, for them it was a matter of gratification, to be able to collaborate in Ramseva!

• Vedanti, a sadhu of Ayodhya, undertook a month-long yatra for mobilisation of Karsevaks in Faizabad district. To evade the police he would walk in the dead of night to the villages, stay in some house, conduct bhajans and kirtans, and goad people for Kar Seva. He mingled with a number of vanavasis and village folk and geared them up to face the odds. That single soul's contribution in mobilising numbers was truly impressive.

• A Sangh family in Calcutta was put to a dilemma when both the sons insisted that they would go to Ayodhya. Sharad Kothari the younger, when persuaded by his mother not to go, said: "Look, Lakshmana (meaning himself the younger) would always be with Ram the elder. You are Sumitra by name too and you are pulling me back - is it not strange?" When there was a further plea that one of them had to arrange for the marriage of their sister due in December, pat they narrated the story of Tanaji, Shivaji's Sardar, and made the parents speechless. There was no choice for them except to bless. Such was their exemplary determination.

It was these two heroic lads who, with the help of a sadhu, hoisted Bhagwa on the Babri domes on the 30th October. The police well identified them on the 2nd November. They entered the shop wherein the two had sheltered, in the guise of asking drinking water, and first shot Sharad. When the elder Ram Kothari neared Sharad he was also shot dead along with Sri V.l.. Arora (Retd. Colonel) a Karsevak from Jodhpur.

Sri Daulal Kothari (father's elder brother) when questioned whether he would approve the bravado of the dead, replied:

"I am a follower of Rabindranath Tagore, a humanist and a champion of peace. But Rabindra also taught us not to shy away from truth."

• BJP president LX Adwani was kept at Masanjor guest-house, after his arrest at Samastipur on 23rd October. It is a place in the thick 'of jungles in the vicinity of hills, valleys, channels and river connected only by a zigzag road which was heavily guarded by armed policemen. Restrictions were that Adwaniji could speak on telephone only with his wife and none else. Others would not be able to do so without permission. There was an impregnable cordon up to a radius of over 15 kilometres on all sides.

Five activists of Akhil Bharatiya Vidyarthi Parishad decided that they should foil the government's plan. Accompanied by four vanavasis, they set on foot crossing jungles and swimming across canals. It entailed a journey of four long days before they could approach the bungalow. Filled with joy, they raised slogans: "Bacha­ Bacha Ram ka, Janma-bhooml ke kam ka". The guards were flabbergasted. How did these people sneak in here? Did they come breaking the earth? They were furious and began beating them. Down came Adwaniji and saved them from police brutality. They were patted on the back and laurels bestowed by Adwaniji, who offered them tea and arranged for their transport back in the police vehicles.

• Sri Babulal Tiwari of village Nemavar in Dewas district of Madhya Pradesh and his devoted wife Smt. Gayatri Devi crossed the State border and entered Banda in U.P. The police arrested both and began beating them. Both tried in vain to save each other. But Tiwari was beaten severely. Even in the midst of this assault the couple continued to chant "Ramlalla ham aayenge, Mandir vahi banayenge!"

Babulal succumbed to injuries in the Bhopal Hamidiya hospital; and during the post-mortem a condolence meeting was conducted outside. Five ministers of Madhya Pradesh and several members of parliament participated. The pyre-yatra resounded with slogans "Jai Ram Sri Ram Jai Sri Ram", the chorus being led by Gayatri Devi herself!

A true Sahadharmacharini indeed, who followed her husband in Ram Seva.

• A mother was heard saying - her son had been hit by bullets on the 30th October - "My son has laid down his life for Sri Ram. Now is not the time for sorrow. You just don't stop here. Proceed, Kar Seva is to be performed."

• Lucknow was flooded with Kar Sevaks on the 29th. Satish Bhat from Karnavati (Ahmedabad) scaled an empty crane on the road and shouted: "Allow me to enter Ayodhya, or else I will fall down". People gathered in strength and the police had a tough time in bringing him down.

• A Kar Sevak went to a shop to buy something. He was heard grumbling that he had no money in his pocket. A by-stander, ascertaining that he was a Kar Sevak, gave him Rs. 100 and said: "This is from a brother to another and that is all." When requested, he scribbled out his address and went away. (As it transpired he was a Muslim!)

• It was the infamous Chambal area of Madhya Pradesh.

Two Kar Sevaks trekking 50 kms reached Chitrakoot where the dacoits were hosts. One of them said: "Look here, it was the Ramnam on your lips that saved you."

• In Dubagga town there was a makeshift jail where Usharani, sister of Sri Ashok Singhal, was also jailed .. Kar Sevaks built a Ram temple out of mud right inside the jail and contributed Rs. 32,000 for a pucca building at the spot.

• A host of IAS and IPS officers disliked MulayamSingh at heart. It was through them, - their Vibhishana-like goodwill - that 'Hanuman' and 'Sugriva' - Sri Ashok Singhal and Sri S.C. Dixit, could sneak into Ayodhya well on time.

• A lad distributing chapatees to Kar Sevaks at Manikpur in Madhya Pradesh had his hands burnt. When others expressed sympathy, he said, "No worry, it is all Ram Seva."

• When people sighted the Shagwa flying a-top Sabri structure, they came out with exultant cries - "Tod diya, Toddiya."

• A dog which followed his master, a Kar Sevak from Champaran, had a signboard 'Kar Sevak' for which reason entry into Ayodhya was forbidden. The dog sat at a single spot and never stirred even after the 30th. It was nicknamed 'Bhairava das'.

• A batch of 15 Kar Sevaks. were weary and were resting under a tree after a long trek. When they woke from sleep they found they were being carried on cots! Legs were massaged and washed in hot water.

• The work of supplying postcards to Kar Sevaks was allotted to small lads, who would rejoice and dance that they fulfilled the errand.

• When teargas shells rained on the unarmed Kar Sevaks, their only armour was water, salt and sack-cloth to defend themselves. Enthusiastic kids - boys and girls - would lovingly hand it over to Karsevaks.

• Naini (U.P.): The wife of a Janata Dal MLA locked her husband in a room and went out for distributing tea to Karsevaks. Another MLA ordered his wife to serve tea to his friends assembled in his house. Terse came the reply: "All of you chant Ramnam, only then will you get tea."

It was the farewell moment of Kar Sevaks from Ayodhya. How could they forget the love and affection bestowed upon them? In chorus they chanted: "Dhanyavad, Dhanyavad, Ayodhya-vasi Dhanyavad!"

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Whatever may be the court order, no Government can implement something which goes against the sentiments of the people. No court in the country can direct the removal of the Rama idol in Ayodhya ... If the Somnath Mandir could be constructed on the ruins of graves by a special law to make up for the historical insult, why can't this be done today? A Vivekananda Memorial was set up at the Rock in Kanya Kumari with Central and State Government funds after removing a Cross by a Government order. Why can't this be done for Sri Rama Mandir?

If a law for Muslim women can be made defying the Supreme Court verdict on the Shah Bano case, why is the Government apprehensive of making a law to solve the Rama Janmabhoomi dispute?

There is only one birth-place of Sri Ram.

- Atal Behari Vajpayee

Rama Janmabhoomi and Krishna Janmabhoomi are not mere temples. It is an issue of deep faith for Hindus. Even if a court decides that the spot is not Rama Janmabhoomi, nor was a mosque built by demolishing a temple, it would not be acceptable to the majority community.

- Hat! Kishan Srivestewe Speaker, U.P. Assembly


Some Historical, Archaeological and Mythological Fact

• It is an established fact that more than 2000 years ago there was a temple, at the present Ram Janmabhoomi site, during the reign of a Hindu King, Maharaja Vikramaditya. This temple had 84 pillars made out of touchstone called Kasauti. Some of these pillars are still standing at its present location.

• It is worth nothing that the Ram Janmabhoomi temple, in its present form, does not have any minarets or minars which are essential for all mosques. There is no evidence that any Azan having been called for or any Namaz being offered within the living memory. There is no evidence of the appointment of any Imam or Muazzin or Khatib or Khadim, which is a must to carry on the religious muslim activitie.

• In 1857-1858 a muslim leader, Janab Amir Ali, and a Hindu saint, Shri Ram Chnadra Das, declared that the present Ram Janmabhoomi site, claimed by Hindus, rightfully belongs to Hindus.

• In the Government of Bharat record the said site has been referred to as the Janamshtan Masjid.

• In his memoirs “An American Life” President Ronald Reagan strongly believed that the solution to the Middle East problem lay in what came to be know as the “land for peace” option: Israel’s withdrawal under provisions of U.N. Security Council resolution 242, from Gaza and most of the West Bank and an undivided Jerusalem. When this option was put to Mr. Begin (former Prime Minister of Israel) his reply was as follows:

“What some call the West Bank, Mr. President, is Judea and Samaria, and the simple historical truth will never change. There are cynics who will deride history; they may continue their derision as they wish, but I will stand by the truth. And the truth is: Millennia ago, there was a Jewish Kingdom of Judea and Samaria where our Kings knelt to God, where our  prophets brought forth a vision of eternal peace, where we developed a rather rich civilization which we took with us in our hearts and in our minds on our long global treks for over 18 centuries and with it we came back home.” Mr. Begin continued his statement that “Under no circumstances shall we accept such a possibility ever arising which would endanger our very existence.”

• The above statement proves that faith and alone plays a very big part in the beliefs of the people. The same logic is applicable to the Hindu beliefs regarding the birth place of Shri Ram.

- (Courtesy: Vishwa Hindu Parishad, Canada)