The Babri Mosque and the Myth of the Destroyed Hindu Temple

Introduction:

In the complex tapestry of Indian history, the construction of the Babri Mosque in Ayodhya and the question surrounding its alleged destruction of a Hindu temple have ignited long-standing debates. P.N. Oak, an Indian author and advocate of temple identification, provided a detailed response to these questions in 1992 or early 1993, shortly after the mosque's demolition.

In this article, we delve into the historical context, claim, and subsequent analysis of P.N. Oak's arguments, focusing on the underlying motivations and implications of the Babri Mosque episode.

Historical Context and P.N. Oak's Response

The Time and Context:

Between 1526 and 1530, during Emperor Babur's conquests in India, it is evident that construction of fortified structures would have taken priority over the renovation or destruction of existing temples. P.N. Oak, in his response, suggests that the Babri Mosque, often claimed to be built on the site of a Hindu temple, was indeed a temple that had been distorted by Babur and later redefined as a mosque.

Construction and Distortion:

When examining photographs and architectural details, it becomes apparent that the domes of the structure bear a striking resemblance to Hindu architectural elements, specifically lotus motifs. This observation undermines the argument that a new mosque was constructed to replace an existing temple. Oak emphasizes that such distortions, involving the addition or alteration of existing structures, could be achieved with minimal effort and resources, fitting the conditions of war and military activity.

Archaeological Evidence and Controversies

Archaeological Findings:

According to the Archaeological Survey of India (ASI), the structure beneath the mosque has been dated to the 12th century. This raises questions about the history of the site and the nature of the structure:

Was it a Hindu temple, a Buddhist temple, or something entirely different? What was its purpose before and after the mosque's construction? Was the structure demolished, or simply altered?

The lack of comprehensive historical documentation adds layers of complexity to the debate, leaving many questions unanswered.

Hindu Temples and Social Norms:

It is also significant to note that in the 16th century, only about 25% of the Indian population identified as Hindus. Many were excluded from Hindu temples and rituals due to various socio-religious practices. As such, the actions of Babur and the construction of the mosque were less about dismantling a significant Hindu temple and more about asserting control over a contested space.

Hindu Resistance and Cultural Decline:

Over the years, Hindu resistance garnered momentum. Historical records indicate that numerous temples were indeed destroyed and new mosques were constructed. Around 30,000 Hindu temples were reported to have been destroyed, not by Babur alone but by a string of foreign invasions. However, this period marked the beginning of a gradual recovery and resurgence of Hindu culture and power.

From the mid-18th century to the early 19th century, regions such as Maratha territories, Bundela regions, and Sikh states began to reclaim control over large parts of India. By 1758, only 60 years after the fall of Delhi to the Mughals, Marathas took control, and the Mughal rule was effectively expelled.

Conclusion

The debate surrounding the Babri Mosque and the supposed destroyed temple complex remains contentious. While archaeological evidence and historical context provide valuable insights, the true nature of the structure and the motivations behind its construction continue to be subjects of intense scholarly and political discourse.

As modern India grapples with its past, it is crucial to approach this complex topic with a balanced understanding of historical facts and the socio-political context in which they occurred.