i totally disagree. this talk about hindu dignity and history is horse dung. you cant go about correcting history's wrongs unless it is adversely affecting how people live in the present. by that logic you should go and raid afganistan because many invaders came from there and demolished temples. go pay them in kind. go across the khyber pass and destroy some temples. or better still go to england and try to take over because they ruled us and subjugated us for so long. where does your dignity go in those cases? and i dont even see you destroying the qutub minar which you have mentioned.
Hey whats wrong with claiming ones history back from ruins, I clearly mentioned that BMD was bad, things should have been solved by talking and discussions. And btw you saying get back at brits huh.. I didn't see them destroying any temples or places of worship.. And it's not just about a temple.. It's about muslim mindset as well, they still live in the glory days of ruling over us and this applies to all muslims in the subcontinent, more or less all of them think on the same lines. And as far as destroying Qutub is concerned well Ram was not born in delhi was he? .. Krishna was not born in delhi was he?? Im not saying get each and every temple back which were destroyed by Islamic morons. But yes certainly the ones which are of great significance for Hindus. And I don't need to go to Afghan to fight them, they're doing it themselves and so are Pakistanis. I'm just enjoying the show mate. What you sow is what you reap and that has been proved decisively in the case of Afghans and Pakistanis.
accept it,
1)it was a political move by the RSS/BJP(i havnt read much of the liberhan report yet so mentioning BJP too) to garner support. it was never to avenge the demolition of a temple which at the time was not proven to exist.
Yes it was but the real problem can not be brushed under the carpet and the people who believe cannot just sit back, they'll try and take back what was taken from them. And dude just read the links i gave you the proof of the temple was there all along.
2)nothing good is going to come out by building a temple there. something of true practical importance is much better. something like a kendriya vidyalaya or a hospitral.
See if you don't care or go to temple does not mean that others don't.. so please save us with your liberal BS ok? .. Temple matters for millions if not YOU so time to stop being self-centered biyatch alright buddy?
Ayodhya, Mathura, Kashi are important to hindus just like Mecca is for Muslims and vatican for christians. Can you even think of a possibility where they would show there "secular" self if hindus wanted to make a temple there? the answer is obvious mate.
And yes something on the lines of hospital/school etc is sensible thing to built there but only after a temple is built (without more bloodshed and killings). Lets talk about the facts and let ask the government to come clean but you know what.. Congress would never do it cause they thrive on muslim votebank. It's in their interest not to put an end to this controversy.
carbon dating of the pillars? please dont make a fool of yourself. carbon dating is done only for organic substances which are derived from living organisms. most commonly wood. now were those 11th century pillars made of wood?
please go and read up on carbon dating.
Fine "carbon dating" does not apply in this case my bad (I feel ashamed for suggesting it), but you know what I mean the pillars were dated to belong to that period!!! you don't have to rub it in for a silly mistake Sir.
I know you won't read the links so let me hlep you here a bit to bring you out of this mental closet you are in..
excerpts from the article.
The Ayodhya Evidence Debate
The Ayodhya Evidence Debate
9. Archaeological Evidence
The only serious comment on the VHP evidence bundle published in the national press (but still not reporting the outcome of the evidence debate) was a derogatory piece by Bhupendra Yadav in The Tribune. In his despair at finding that "proven secularists", like R. Nath and B. B. Lal, "are now nodding assent to the argument for Ram Janmabhoomi", Yadav does try to propose an alternative to the temple destruction scenario.
Acknowledging Lal's archaeological finding of 11th century temple foundations underneath the Babri Masjid, he comes up with the following explanation: "After they occupied Ayodhya in 1194 AD, the Turkish sultans found a vacant mound at Ramkot in which lay buried the burnt pillar bases. The sultans encouraged settlements of Muslims on the mound (*) To help these Muslims pray, officials of the Babar regime built a mosque in 1528 AD."[50]
Bhupendra Yadav's nice little scenario is of course purely hypothetical and unsupported by any document whatsoever, but that doesn't seem to trouble him.
At any rate, after the cream of India's secularist historians have used all their resources to create a semblance of credibility for the no-temple case, all that Bhupendra Yadav can come up with, is the hypothesis that: 1) The Hindus of Ayodhya had left the geographical place of honor in the middle of their city "vacant", unlike the people of every other city in the whole world; 2) they had laid the foundations (the pillar bases of burnt brick) for a pillared building which they never constructed, and waited for others to come and put these foundations to proper use. This hypothesis is pretty far-fetched. But at least Mr. Yadav has the merit of explicitating what most people who deny the temple destruction scenario only claim by implication.
A similar howler was launched by archaeologist D. Mandal of Allahabad University in his booklet Ayodhya Archaeology after Demolition (1993). In the first week of July 1992, a team of eight reputed archaeologists, including former ASI directors Dr. Y. D. Sharma and Dr. K. M. Srivastava, had paid a visit to the Ramkot hill in Ayodhya. They went there to verify and evaluate the findings done by labourers who had been clearing the area around the Babri Masjid on orders of the Uttar Pradesh Department of Tourism.
The findings included religious sculptures, among them a statue of Vishnu (of whom Rama is considered an incarnation), and a lot of Masjid structure. Team members said that the inner boundary of the disputed structure rests, at least on one side, on an earlier temple".[51] They pleaded for a more systematic survey of the entire hill.
However, Mandal dismisses the post-demolition (and pre-demolition)[52] archaeological evidence for the temple as they "cannot be placed in context since the stratigraphical evidence is destroyed by arbitrary digging or wilful destruction".[53] By that criterion, much of Egyptian and Harappan history should also be nullified retro-actively. Even a few decades ago, archaeological methods were unscientific by present-day standards, and the older findings were therefore not as transparent in terms of stratigraphy and chronology as desirable, yet the artifacts found were still real and did not allow for certain conclusions even if less compelling or precise.
Moreover, Mandal seems to be trying to over-awe the lay reader with a distinction between strata which is very important in digging at prehistorical sites but becomes far less crucial in more recent sites, where the objects found are known "in context" because a lot of written evidence attests to their use and meaning and chronology. When you find different prehistoric stone tools, proper stratigraphy is essential if you want to know their chronological sequence. But when you find (a) a paleolithic flintstone scraper, (b) a medieval metal saw, and (c) a modern electrical sawing machine, you can safely deduce that (a) precedes (b) which in turn precedes (c), even if the stratigraphy of the site had been messed up. Likewise, it is not difficult to distinguish Hindu art from Muslim art. It would be a Martial who knows neither religion, but not for us who are familiar with both religions and their art histories.
Unlike findings at pre-literate sits from unknown cultures, the objects in Ayodhya were certainly found "in context". For starters,
they were Hindu objects found at a site where, after centuries of Hindu presence, a mosque had been built. Even if stratigraphically less than perfect, the fact of this multifarious evidence's existence, certified a number of leading archaeologists, is undeniable.
Mandal also tries to impose a contrived explanation on Prof. B. B. Lal's old pillar bases evidence, claiming that these pillar-bases were "certainly not contemporaneous with one another" nor even "components of a single structure".[54] This would mean that every now and then, these inconsistent Hindus or Muslims just made a hole in the ground, arbitrarily planted a pillar-base somewhere, never to build a pillar on it, then forgot about it a few decades later, another joker repeated this meaningless ritual, coicindentally yielding an orderly pattern of pillar-bases. This is secularist archaeology for you.
Another strange line of argument which Mandal uses, is this: he first claims that a demolition must have involved the use of fire, then notes that "neither are there traces of burning, expected when military destruction occurs".[55] Now, apart from the fact that fire would mostly affect the overground parts while we are only left with the underground remainder, the point is that no one insists that the temple was destroyed by fire. Numerous mosques stand on Hindu temples which were demolished alright without being burnt down. Indeed, any Kar Sevak would have told Prof. Mandal that there are other ways of demolishing a building. Could it be that Mandal is only refuting his own straw-man hypothesis because he cannot face the real evidence?
For the rest, he repeats the worn-out trick of using the non-mentioning of certain facts in B. B. Lal's brief (i.e., by definition incomplete) report to "contradict" B. B. Lal's and S. P. Gupta's recent revelations of findings which would only appear in the full report.[56] The fact of the matter is that the full report of B. B. Lal's findings was withheld from publication, and that the brief report which the journalists had seen explicity refrains from giving details of the medieval findings. It is quite odd to use the brief version of the report to disprove the detailed version of the same report's relevant part which B. B. Lal himself had just made public.[57]
That the full report is still unpublished, is most likely because the secularist authorities objected to its findings. As Peter Van der Veer reported: "However, in this case the government has not allowed the Department of Archaeology to provide evidence. It has thus fallen to B. B. Lal to do so."[58]
The same counts for the inscription found during the demolition, which clearly mentions that the site was considered Rama's birthplace.[59] At that time, many academics declared without any examination that the inscription, presented by scholars of no lesser stature than themselves, was a forgery. Thus according to "a group of historians and scholars" including Kapil Kumar, B. D. Chattopadhyaya, K. M. Shrimali, Suvira Jaiswal and S. C. Sharma, the "so-called discoveries of artifacts" during and after the demolition were "a planned fabrication and a fraud perpetrated to further fundamentalist designs".[60]
If the secularists had really believe this, theory would have requested access to the findings, which would readily have been granted by the minister in charge, the militant secularist Arjun Singh. They would have invited international scholars as witnesses, and curtly demonstrated its falseness for all to see. Instead, just like B. B. Lal's report, this inscription became a skeleton in their closet, which they have to keep from public view as long as possible.
In fact, the BMAC and secularist tide has frequently opposed archaeological research at the site, while the Hindu side wanted more of it, e.g.: "Nevertheless, in a BBC interview in 1991, [B. B.] Lal argued that there had been a Hindu temple for Rama/Vishnu on the spot now occupied by the mosque and that pillars of that temple had been used in constructing the [Masjid]. Lal suggested that further digging should be carried out in order to come up with more evidence - a suggestion that was denounced in the press by the historian Irfan Habib and others as a ploy to demolish the mosque."[61]
The whole anti-temple argumentation has nothing more to offer than such pitiable attempts to wriggle out from under the weight of inconvenient evidence. Only media power has so far saved the "eminent historians" and their ilk from being exposed.