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37. Can one make
a comparison between Shri Rama Janmabhoomi and Somnath?
In both cases, the sacred-most Hindu temples of Ayodhya and Somnath were
destroyed and Mosques built on their foundations. The message was clear
- ‘Hindus were now the slaves of Islam’. After all, Mosques
could as well have been built elsewhere. A plea is given that by so doing,
they saved precious money in constructing fresh foundations. But then
the same spokesperson could not explain why the broken pieces of the main
deity of the temples were used in the stairs of the mosques to ensure
that every Namazi stamps his foot on the stone of which the deity had
been made.
Is it a sin now, if after winning freedom, the Hindus seek
liberation from the slavery of Islam and redeem their self-respect, honour
and self-esteem?
38. Have vandalized
sites in other parts of the world been sought to be recovered?
Yes! When Spaniards retook Spain in the sixteenth century after 400 years
of Moors slavery, they not only demolished all the Mosques, specially
those that had been built on the foundations of their Churches, but had
also de-converted all the Muslims of Spain back to Christianity. The Russian
built Oriental Orthodox Cathedral in the Square of Warsaw was pulled down
in 1915 (even while Poles themselves were Christians) when the Pole won
their country back after 100 years of Russian rule in their country.
Redeeming national honour is not merely the birthright,
but the bounden duty of every citizen.
39. How will the
reconstruction of the Shri Rama Janmabhoomi temple affect the election
fortunes of the BJP?
Somnath temple was built without a political ripple and so should have
been the Rama temple at Ayodhya. However, it unfortunately got embroiled
in vote-bank politics. For the Dharmacharyas, who are the promoters of
the Rama Janmabhoomi temple, the favourable or unfavourable political
fall-out on BJP or on any other Political Party has no relevance. For
them, it is the fulfillment of a religious obligation. A perception has
been created that the VHP sets the agenda for the Dharma Sansad. The truth
is that the Dharma Sansad set its own agenda.
In a free India facilitating the reconstruction of the
Rama Temple should rightfully be on the agenda of every political party
because Rama has been the most powerful pillar of Indian culture down
the ages. That is the only way that this issue can be de-politicised.
40. Why could
not build a temple adjacent to the Babri structure, similar to the case
of Krishna Janmabhoomi in Mathura and Kashi Vishvanath in Varanasi?
You are presuming that the status of Kashi and Mathura
have become acceptable by the passage of time or by the passing of a man-made
law clamping status-quo for all religious places. Far from it. The compromises
in Kashi and Mathura were forced upon the enslaved Hindus. To suggest
their continuance in Free India, will verily be perpetuating the humiliation
of a whole race. The Rama temple will have to come up at its place in
due course and so will the temples of Kashi and Mathura if abiding communal
amity is to be achieved.However, as on today, as there is no existing
Muslim structure at Ayodhya, the question of equating it with Kashi and
Mathura does not arise.
41. Instead of
Shri Rama Janmabhoomi Movement, are there no other important issues to
be tackled by the society?
The VHP, RSS and its allied organizations are verily the engine of Hindu
renaissance and national reconstruction. The temple movement is barely
one hundredth of VHPs preoccupations. In 1976 Kumbh at Allahabad, the
VHP had organized a Virat Hindu Sammelan attended by all Dharmacharyas,
Mahamandaleshvars, Mathadhishes and, most importantly, all the Shankaracharyas
(i.e., heads of all possible religious bodies of Hindus in the country).
It was at this mammoth congregation that an enthusiastic and UNANIMOUS
decision was taken which officially abolished the evil of untouchability
from the Hindu society.
Again, in 1993, an unprecedented seven-day congregation of hundreds of
top Vedacharyas constituting the cream of Vedic Scholars of the country
had been convened by VHP at Allahabad. A path breaking unanimous decision
was taken throwing open the teaching of Veda to every Hindu irrespective
of his caste or creed. As per traditions, before this decision, Veda knowledge
could only be imparted to Brahmans. As a result, people of all castes
are being entrusted with the responsibility of performing the functions
of Grama Pujaris (Village Priests) all over the country. In Tamil Nadu
alone, there are 4,00,000 Grama Pujaris today and the bulk of them hail
from Backward Class. Only a couple of months back, a congregation of 70,000
Grama Pujaris was convened in Chennai. Kanchi Shankaracharya himself besides
the Chief Minister Karunanidhi blessed these Pujaris.
Over 24,000 different projects in the form of Samskar Kendras, Sanskrit
Paathshalas, Cow Protection Centres, Ekal Vidyalayas, etc., are going
on throughout the length and breadth of the country, specially so among
the Tribals and the extremely deprived sections of society. The RSS and,
its affiliates, are running another over 70,000 projects in the form of
Sewa Bharati, Kalyan Ashramas, Sarasvati Shishu Mandirs, the Vidya Bharti,
etc., etc.
All these are besides the thousands of daily Shakhas that RSS has been
organizing traditionally since its inception. The common objective of
all these endeavours is to generate strong healthy bodies and minds imbued
with right values, patriotic fervour, and virtuous conduct and become
self-reliant individuals not only to stand on their own two feet but also
to share the burdens of the less fortunate in society. There is a poignant
consciousness that though the above efforts look stupendous, yet these
are but a drop in the ocean considering how much more remains to be done.
It is mischievous propaganda by the opponents of the temple
movement to call VHP as a Mandir Party having a one-point agenda, as though
the construction of Shri Rama temple was the be all and end all for the
VHP. Doubtlessly, it is a vital issue, but it is far from being the only
issue it handless.It is significant that even after the Temple Movement
took the centre-stage in the life of this country, the pace of development
and programmes of amelioration of the conditions of the poor in this country
has not only gone on unhindered, but has continuously shown an upward
trend. It is wickedness to create an impression that the temple movement
is hindering country’s development.
42. Why not build
something other than a temple at the Shri Rama Janmabhoomi, say a Library?
Will this not lead towards a better communal harmony?
The counter question is Why Should a Rama Mandir not be built where Rama
was born? When places of birth of persons like Jawaharlal Nehru, Rajendra
Prasad, Jai Prakash Narain, Sardar Patel and many other far lesser mortals
have been converted into National monuments, it is preposterous to even
suggest the building of a library or any other building instead of a Rama
temple at the birthplace of Rama.
A million sins have been committed in the name of communal harmony. Hundreds
of thousands of lives have been lost in the quest for communal harmony.
The Hindus sacrificed a huge chunk of their motherland for the sake of
communal harmony during partition. Despite the dismemberment of the country,
communal harmony is still eluding us. It is time for the Indian Muslims,
who were generously allowed to stay on India after Partition, to ponder
seriously and come forward and deliver with all love and reverence for
the Hindu deities, the three sacred-most temple sites of the Hindus. As
stated in the answer to Question 23, never before in the history of this
country came such an opportunity as this.
If the Muslims grab it, this can really create abiding communal understanding
in this country. Let it not be forgotten that communal harmony has been
rudely disturbed from time to time even before the Rama Mandir issue picked
up any momentum. It is verily a wicked innuendo that Rama Mandir is the
sole cause of communal strife. Besides, Communal harmony is not the
sole responsibility of Hindus. The Muslim leaders have yet to show up
their contribution in the account books of communal harmony during the
past 50 years.
One should read "Select Inscriptions" vol. 2
by D.C. Sarkar to learn the long tradition of building mosques by Hindu
Kings. It dates back to 100 years prior to Muslim invasion. This is the
only country of the Upanishads which wrote an ‘Allopanishad’
in the sixteenth century in which Prophet Mohammed has been compared to
the Hindu gods of Mitra, Varuna and Allah has been equated to the Supreme
Being ‘Brahman’. Hindus have been making their contribution
to communal harmony for centuries. Is it not time now to remind the Muslim
leadership to make some positive gestures?
43. Was the Babri
structure used as a Muslim place of worship in recent years?
No. No Muslim performed Namaz since 1934. after December 1949, Rama Lala
has been occupying the sanctum sanctorum and only Hindu Pooja is being
performed since that date till today. After the vicious riot between Hindus
and Muslims, the structure had been attached and locked by the Government
under section 145 of Criminal Procedure Code in 1934. Since then, no namazi
ever visited the structure to offer namaz while the worship and keertan
of Rama had continued ceaselessly at Rama Chabootra.
After Rama Lala’s appearance in 1949, there has been
continuous Pooja of Rama Lala in the sanctum-sanctorum structure itself.
Attempts were made by Muslims to seek an injunction against this Pooja,
but the Courts rejected the petition. When they appealed, the High Court
upheld the judgment given by the subordinate Court Thus, the Babri structure
was not only not used for Namaz since 1949, but also actually the place
has been a functioning temple since twenty-third December 1949.
44. Why do we
need to have a grand temple at the Shri Rama Janmabhoomi in place of the
existing functional temple?
The Shri Rama Janmabhoomi movement is not one of bricks and mortar, but
is one that will restore the honour of the nation and its culture. People
take great pride in, and receive inspiration from temples that signify
their glorious past. This can be done only when we have a proper and full-fledged
temple at the site, the grandness of which is commensurate with the grandeur
of Shri Rama.
Swami Vivekananda said: Your forefathers underwent everything boldly,
even death itself, but preserved their religion. Temple after temple was
broken down by the foreign conqueror; but no sooner had the wave passed
than the spire of the temple rose up again. Some of these old temples
of Southern India, and those like Somnath of Gujarat, will teach you volumes
of wisdom, will give you keener insight into the history of the race than
any amounts of books.
Mark how these temples bear the marks of a hundred attacks
and a hundred regenerations, continually destroyed and continually springing
up out of the ruins, rejuvenated and strong as ever! That is the national
mind, which is the national life-current. Follow it and it leads to glory.
Give it up and you die; death will be the only result, annihilation the
only effect, the moment you step beyond the life-current.
45. Since some
of the Dharmagurus are not willing to be associated with the Rama Janmabhoomi
Nyas, how can it be said that the movement is of the Hindu Samaj?
The fact that, on the call given by the VHP, between four and five hundred
Hindu volunteers (Kar Sevaks) descended upon Ayodhya from every nook and
corner of the country, with total commitment to lay down, if necessary,
their very lives for the cause of the temple first in October 1989, again
in July 1992 and yet again in December 1992, is proof enough of the Pan-Indian
character of the movement. This is not all.
A draft petition to the President of India, drafted by the Dharmagurus
stated: We are of the definite view that only the temple should be reconstructed
at Shri Rama Janmabhoomi at Ayodhya. A Mosque can be built beyond the
"Panchkosi Parikrama" area. A total ninety-seven million seven
hundred seventy three thousand and seven hundred fifty three Indian citizens
appended their signatures to the above petition. People from the tribal
areas and inaccessible interior regions signed up.
A total of 281,272 villages participate in this campaign among
the signatories, as many as 397,388 were Muslims while 119,763 were
Christians. A 20-member team headed by Veetraga Swami Vaamdevji delivered
the truckload of signatures under the above petition to the President
of India on 10th May, 1993. There is no parallel example of such wholesale
upsurge anywhere in all history of the world.
Does it require any more proof to establish that the entire
Hindu Samaj is behind this movement?
46. Are the Rama
Janmabhoomi Nyas and the VHP trying to exclude some Dharmagurus from participating
in the movement? In effect, are they trying to hijack the movement?
Most emphatically No! It is a canard to suggest that VHP is trying to
exclude some Dharmagurus. In the light of the unanimity in the Dharma
Sansad and in the face of over 9.7 CRORE (97.7 million) SIGNATURES on
the petition demanding the construction of Rama Temple at the very spot
and its delivery to the President of India, the non-participation of some
Dharmagurus is entirely possible but it is mischievous to suggest that
VHP is out to deliberately exclude any Dharmagurus. Even so, on this matter,
the VHP has little role to play.
The Dharma Sansad is the Supreme body. However, to suggest that VHP is
trying to hijack the movement is as absurd as to suggest that a child
is trying to kidnap his own mother. the countrywide signature campaign,
the Sant Yatra, Shri Rama Jyoti Yatra, Shri Rama Shila Pujan, Shri Rama
Paduka Pujan, the actual Shilanyas by a Harijan and the congregation of
hundreds of thousands of Kar Sevaks, as many as three times in the course
of the Movement, etc., were all carried out by the Nyas using the organizational
structure of VHP and all the other sister organizations. No doubt, the
VHP has only been the visible face of these efforts. Actually, the VHP
is the limbs, the Dharma Sansad is the heart and the Nyas is the MIND
of the Rama Janmabhoomi Movement.
Yes! Narasimha Rao himself did want to hijack the Movement.
For this, he utilized the services of his close confidant Chandraswami
who went to Ayodhya on the pretext or organizing the Som Yagya. A Ramalaya
Trust had been floated, parallel to the Dharma Sansad. Against a total
of 16500 Dharmacharyas attending the Dharma Sansad organized in 5 different
regions of the country, Chandraswamy’s vast resources could muster
up only 18. The Som Yagya had to be abandoned midway for lack of local
support and nothing has been heard since about the Ramalaya Trust. If
only Narasimha Rao had informed the VHP in confidence that he was keen
to go down in history as the person responsible for the reconstruction
of the Rama Temple, the VHP would have most willingly slipped into the
background. For the VHP, the renovation of the temple was, and still is,
far more important than earning credit for this in the history books.
47.
What has happened to the funds collected through the Shila Pujan programme?
A sum of about Rs.8.25 crores (Rs.82.5 million) was collected during the
Rama Shila Pujan programme in the year of 1989. The entire amount was
deposited in Government financial institutions in India, in the name of
Shri Rama Janmabhoomi Nyas alone. The Nyas is a registered Trust and was
set-up by Poojya Jagadguru Ramanandacharya Swami Shiva Ramacharyaji Maharaj.
The contribution have provided the funds for carrying out the construction
work at Ayodhya (since 1990) and Rajasthan (since 1996).
The account of every penny received and spent is maintained.
The accounts are audited by an authorized Chartered Accounting Company
and are assessed by Income Tax each year punctually.
48. Is it true
that a Harijan laid the foundation stone for the temple?
Yes. The Dharmacharyas picked on Shri Kameshwar Chaupal
of Bihar to do the honour of laying the foundation stone on 10th November
1989. This was a deliberate act to show that the essential unity of Hinduism
is blessed not only by the words of the Dharmacharyas but also by their
action. It is also a clear sign of the immense unifying power of Shri
Rama Janmabhoomi Movement.
49. What is the
current status of construction?
As per design, pink coloured sandstone, from Bansi Pahaarpur,
district Bharatpur, Rajasthan will be used in the entire structure. The
design is on the lines of ancient architecture where steel, bricks, sand,
cement, etc., have no place. The stone pieces interlock between themselves
firmly. The Carving on 106 ground floor pillars walls on Main Hall - ‘Ranga
Mandap’ and the sanctum sanctorum - ‘Garbha Griha’ has
already been completed. Of the 175 beams required, 50 are ready. The fine
carving on the rest of the beams and the ceiling of the Ranga Mandap and
Garbha Griha are in progress.
50. Has the date
been announced for the construction of the temple? If so, what is the
plan for mass mobilization?
At the Ninth Maha Dharma Sansad convened during the Prayag Mahakumbh on
20th January, 2001 a resolution was adopted notifying "all concerned"
that all obstacles in the commencement of construction of the Shri Rama
Temple at Ayodhya should be effectively removed by 12th March 2002 - the
day of Mahashivaratri. That thereafter the Mandir construction can commence
on any date after 12th March 2002 depending on the auspiciousness of date
and time. Once the construction starts it shall be carried on uninterrupted
until it is completed.
As this shall constitute the final lap of the centuries long journey of
the Rama Janmabhoomi Mandir Yatra, there is tremendous excitement. In
order to channelise this burst of energy in creative channels, the following
programme in phases has been chalked out by the Dharma Sansad:
(1) JALABHISHEKA
As Rama and Shiva are inseparable, daily obeisance to every single ‘Shivalinga’
- whether located inside a temple or out in the open - shall be paid by
millions of Hindus throughout the country, where they will go collectively
to do traditional ‘JALABHISHEKA’ (pouring of a continuous stream
of water on the body of the Shivalinga). This programme shall be undertaken
during the whole of ‘Purushottam Maas’, i.e., from 18th September
to 16th October, 2001. Every single one of the four hundred thousand villages
of India shall participate. In the unlikely event of there being no Shivalinga
in any village, the Jalabhisheka shall be done to the village Peepal tree.
This programme will require every participate to take a prescribed ‘Sankalp’
- (vow) to perform this for a whole month without a break.
(2) PROGRAMME OF DOING ‘RAMA NAAM’ MAHAJAP
The ‘Cardinal Mahamantra’: is "Shri Rama Jai Raam Jai
JaiRaam"
As per the Scriptures, ten million japs of this Mahamantra invests any
place with enormous power. Samarth Guru Rama Das had performed 13 crores
(one hundred and thirty million) japs to invest Chhatrapati Shivaji Maharaj)
with the power to beat back the aggressive Mughal armies. Millions of
Hindus, after taking the prescribed sankalp (vow), will do the prescribed
number of japs each day, commencing from the Devoththan Ekadashi, i.e.,
26th November, 2001. the total target of 13 crores (one hundred and thirty
million) japs will be completed in the Siddhakshetra (the place where
these japs will be done collectively) for two months at fixed timings
for half an hour.
a. ‘Programme for Family Units’ After taking the vow, (sankalp)
every family will be required to one hundred and fifty-one thousand japs
in 60-day period.
b. A 24-hour sankirtan will be organized once a month.
c. Collective japs shall be organized - in all schools and colleges, outside
the college hours.
d. Satsangs and kathas are routine activities. During this
period, these functions shall also be emphasizing extra japs of Rama Naam.
51. You say that
there was neither intention nor any plan to destroy the Babri structure
on December 6, 1992 at Ayodhya. How can you expect anyone to believe this
in the light of what actually happened?
True! Prima-facie this sounds perfectly unbelievable. But if only one
were to look below the mountain of false propaganda, one can know for
himself as to the door or doors at which the responsibility of the destruction
is to be placed. It may startle one to know that that door is neither
of the VHP-Sangh Parivar nor of the Hindu religious leaders.
There is no doubt also that in the thinking of VHP, the structure had
to go for sure at some point of time, but December 6 was most certainly
not the time for it. The VHP and the Marg Darshak Mandal could plainly
see that:
1. Despite December 6, the Mandir of the vision of around a hundred million
committed Hindus was nowhere near the horizon.
2. It was certain that even if the over 40 years old High Court case got
sincerely expedited, it would still take two to three years to finalise,
3. The Mandir itself would take three to five years for completion.
4. It was important that with the mountain of malicious lies heaped on
the Hindus, the perverted perceptions had to be changed by letting the
people know about the inherent validity of the movement and the truth
behind these false perceptions and finally that the actual construction
of the temple should be commenced to assuage the deep hurt caused to Hindus
by denying the temple indefinitely.
Accordingly, plan was made which proposed:
1. To completely delink the immediate issue of Kar Seva from the ultimate
fate of the disputed structure to enable Kar Seva to be taken up.
2. Kar Seva could be started in the remaining 2.04 acres of land, which
belonged to VHP itself in case the acquisition was quashed, and in 2.77
acres if it was upheld. The important thing was that the judgment should
come before the 6th December, 1992.
3. Once the writ was finalised and the matter of the disputed structure
delinked, one did not see any obstruction coming from any quarters against
Kar Seva.
4. Having totally delinked and quarantined the RJB-BM structure, it was
naturally expected that the Hindus will be allowed to carry out the construction
activity in the undisputed land and in the two or three years that it
would take for the remaining structure to come up the decision about the
Garbha Griha also will get finalized either through amicable settlement
or through the agency of the Court.
However, the following catalogue of events is placed for everyone to see
and judge who it is that was actually responsible for the destruction
of the structure on December 6.
1. The U.P. Government acquired 2.77 acres of land on 10th October, 1991
to enable Kar Seva on the one hand, but included 2.04 acres of land owned
by VHP.
2. The acquisition was challenged and the High Court issued injunction
order, but permitting temporary construction work.
3. Not one or two, but three petition were filed against the same acquisition
in the Supreme Court also. The Supreme Court transferred all the three
cases to the Lucknow bench of the High Court on 15.11.1991 with the following
remarks:
We are of the view that when the High Court has already entertained the
matter, made an interim order, and as stated at the Bar, is taking the
case for final disposal: some time in December, it may not be necessary
and justifiable to transfer the writ petition pending Before the High
Court to this Court.
The above Order shows that the Supreme Court is expecting the case to
be finalized in six weeks time. The case however lingered on indefinitely.
Instead of fulfilling the expectations of the Supreme Court and finalising
the case by December 1991, the High Court on 15th July, 1992, even revoked
the permission it had granted for doing temporary construction and ordered
Quo to be maintained. Exasperated at the unusually tardy progress in the
acquisition case, call for Kar Seva was given on 9th July, 1992, in between,
two more contempt cases also had been filed in the supreme Court during
February and April 1992 for alleged violations of Status Quo. (Subsequent
finding in this count by the Commission appointed by the Supreme Court
reported no such violations).
From 10th July, 1992 onwards, the Supreme Court was beleaguered with PIL
petitions, plain Affidavits, miscellaneous applications and even News
Papers were given to the Supreme Court across the table, all trying to
make out that gross contempt was being committed by the State Government
as well as the petitions, plain Affidavits, miscellaneous applications
and even News Papers were given to the Supreme Court across the table,
all trying to make out that gross contempt was being committed by the
State Government as well as the Kar Sevaks. The State Government, in turn,
was being asked to give counter-Affidavits in respect of all the allegations
at a frenetic pace.
Applications were being received at the residence of Supreme Court Judges,
proceedings were being conducted well beyond Office hours of Supreme Court
and all these petitions were enjoying the rare privilege of day-to-day
hearing. In contrast, counter-affidavits and replies from State Government
were being demanded in the time frame of hours or next day. The disadvantage
experienced by the U.P. Counsel was so acute that he had to submit to
the Supreme Court, the non-availability of adequate opportunity for the
Court found itself compelled to admit this shortcoming through their Order,
dated august 5, 1992:
"We think that the prayer is reasonable and the respondent should
have such opportunity" By 22nd July, 1992 over a couple of hundred
thousand of Kar Sevaks had collected and there was tremendous tension
throughout the country. On 22nd July, 1992, certain suggestions were discussed
in the Supreme Court:
a. That the order of status quo will be decided by the Supreme Court forthwith.
b. All disputes regarding acquisition shall be withdrawn and decided most
expeditiously.
c. That a Special Bench shall be constituted for the above two cases and
hearings done on a day-to-day basis.
d. That all this was possible only if the Kar Seva were withdrawn.
The Supreme Court Order of 23rd July, 1992 confirms this:
The cases were adjourned from yesterday to today in the light of certain
suggestions discussed then. We had made it clear to the learned Counsel
for the respondents that any consideration of the suggestion should be
on the strict condition that the construction of any kind on the acquired
land should be suspended.
In the light of the understanding given by the Supreme Court, the Kar
Seva was withdrawn on 26th July, 1992. To the shock and honour of the
Sant Samaj, no order was given by the Supreme Court to withdraw the two
cases for day-to-day hearing. No Special Bench was formed. Nothing that
was contemplated was done. The Supreme Court merely gave the following
order:
It is also appropriate that the High Court should decide the cases most
expeditiously as, indeed, we were told the High Court is doing its best
to expedite the disposal of the case. (Recall Supreme Court hoping for
its finalisation way back in December 1991). In this view of the matter,
it is not necessary to withdraw to this Court the proceedings now being
heard before the High Court. The High Court will deal with and dispose
of the matter most expeditiously.
The Hindus felt embittered, let down and thoroughly humiliated. The State
Government and the BJP are blamed for letting down the Nation, but who
really let down whom will be for history to judge. This is not all.
The sage of deceit and treachery by the Prime Minister was yet to unfold.
On the other side, on the 23rd itself, the Prime Minister was also promising
that if Kar Seva was stopped, he would refer the whole matter to the Supreme
Court and solve the entire problem for all times. The Kar Seva was stopped
on 26th July, 1992. The three months passed. Narasimha Rao said he had
asked for four. The Marg Darshak Mandal decided to grant him the fourth
also. And the Kar Sevaks were called to Ayodhya on the date of expiry
of the four months, i.e., 26.11.1992.
At Lucknow, the High Court declared that the judgment would be delivered
on December 4th, 1992. Commencement of Kar Seva was fixed for December
6. As already stated, the plan of Sants of Marg Darshak Mandal and VHP
was simple:
1. The structure had been delinked from all operations and was to be quarantined
with adequate force ensuring its protection.
2. If acquisition was upheld, Kar Seva shall commence on 2.77 acres.
3. If acquisition was quashed, then 2.04 acres of undisputed land would
revert to VHP and become available for Kar Seva.
4. Thus, all the stupendous energy of hundreds of thousands of Kar Sevaks
will be creatively channelised in a disciplined way.
Thus, there seemed no hitch in peaceful Kar Seva no matter what decision
the High court gave on the expected date of 4th December, 1992.
As the date of assembly of Kar Sevaks, i.e., 26.11.1992, approached, once
again, Muslim leaders and a variety of other leaders deluged the Supreme
Court with PILs suggesting presumptive contempt and even use of Articles
356 of the Constitution, etc. They were all being given day-to-day hearings
with extended Court sittings, including sitting on holidays.
Several CRP Battalions arrived in Ayodhya on the 26th November, 1992.
The CRP Commander, in a surprise move, drove the PAC and the U.P. Police
away from the innermost cordon around the structure and posted his own
men exclusively in their place. The Chief Minister lodged a written protest
to the Centre for encroaching upon the constitutional right of the Sate
Government without receiving any response. This arrangement continued
till the 6th of December 1992. How and why this CRP started walking away
on its own at the first sign of assault on the structure is a mystery
that can only be unraveled by the Ayodhya Commission of Enquiry headed
by Justice Liberhan.
The Supreme Court, at its end, wanted a categorical written assurance
that the U.P. Government shall comply with Status Quo orders and no construction
will be permitted. The submission of Chief Minister was that he had already
given a comprehensive assurance in the National Integration Council meeting
and the Supreme Court was quite welcome to adopt it as such for its own
record also. However, the Supreme Court wanted a categorical written assurance.
To exact the written assurance, the Supreme Court ordered on 25.11.1992:
If any constructive response is forthcoming from the State Government,
we might, in order to strength the hands of the Sate Government in its
handing of the religious groups, consider making appropriate request to
the High Court in the matter of a most expeditious decision of the matter.
For the State Government, the VHP and the Sant Samaj, this was virtually
like getting the moon. Getting a decision from the Lucknow Bench in the
acquisition case "most expeditiously" obviously meant that the
decision shall positively come before the 6th December. The U.P. Government
could not have asked for more to defuse the tension completely. Till then,
the date of 11th December had not been announced for Judgment by the High
Court.
The State Government made the deal. Shri Kalyan Singh readily gave the
written assurance, along with that of Swami Chinmayanand on behalf of
the Sant Samaj and Smt. Vijaya Raje Scindia, Vice President of VHP, on
behalf of the VHP. Giving the personal undertaking was no price compared
to the deal offered by the Supreme Court. After exacting the written assurances,
the Supreme Court then issued the following order to the absolute shock
& horror of the State Government, the VHP and the Sant Samaj :
Shri Venugopal also recalled to us the terms of the last paragraph of
the order made on the 25th November, 1992 to the effect that if any constructive
response was forthcoming from the State Government, we might consider
requesting the High Court for an expeditious decision of the matter. Shri
Venugopal (Counsel for U.P. Sate Government) says that the State Government
by its performance is now entitled to Court’s consideration of this
prayer.
Indeed, in a matter of this nature, it is neither advisable nor practicable
to tell the High Court within what time-frame it should render Judgment;
but having regard to what we said on the previous occasion, we request
the High Court to consider the expectations of justice and bestow on it
such thought as it might consider proper.
Even the words "most expeditious disposal", repeated
twice earlier by the Supreme Court in November 1991 and July 1992 orders
were conspicuous by their absence. God alone knows what subtle message
was read from his Order of the Supreme Court by all those who saw it.
The High Court set the new date of 11.12.1992 as the date for giving judgment.
Frantic pleas were made on 30th of November, 4th of December and 5th of
December to the High Court to deliver at least the operational part of
the judgment by December 6th, 1992, so that the tremendous tension that
had generated throughout the country could subside at once. However, this
was not to be.
Of course, when circumstances suddenly demolished the structure on December
6, 1992, all hell broke loose and disgrace was heaped on the U.P. Government
and the Hindu organization and wholesale condemnation followed. It was
labeled as a National Shame but not many people are aware as to who really
caused this National Shame. The stark cold facts speak eloquently and
facts don’t lie. It will be for history to judge as to the door at
which the responsibility for the destruction of the structure deserve
to be placed. Annexure - 1
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