Through the Heartland of India – Part 9 Ayodhya: Faith, Transformation and the Politics of a Sacred City

 

 

Through the Heartland of India – Part 9

Ayodhya: Faith, Transformation and the Politics of a Sacred City

We set out from Chitrakoot at eight in the morning. To reach Ayodhya, we had to pass through Prayagraj once again. Ayodhya is about 270 kilometres from Chitrakoot, and our journey took us through Pratapgarh, Ramganj and Sultanpur.

En route, we stopped at a small shop for tea. A husband and wife ran the shop together while their daughter and son played nearby. It was a holiday because of Vishwakarma Jayanti. Over tea, our conversation naturally turned to administration and public services.

They told us that the children regularly attend school partly because they receive meals there. At one point, when enrolment declined, several government schools had reportedly been closed. Following protests—partly driven by concerns that liquor shops were increasing while educational institutions were declining—the schools were subsequently reopened. They also pointed out, however, that many government schools still struggle with inadequate enrolment.

Our driver, Rajesh, said that his children attend a private school, where the monthly fee is ₹6,500 for one child. The conversation then turned to politics. The couple expressed their admiration for Chief Minister Yogi Adityanath. The woman happily remarked, “I, too, receive ₹1,000 in my account on the first of every month.” Such direct financial assistance can clearly make a difference to women from economically weaker households.

We continued our journey, had lunch at around 2:30 p.m., and reached Ayodhya by 6 p.m. We checked into Hotel Shubharambh and freshened up. The hotel industry here still appears to be in the early stages of professionalisation, and this was evident at our hotel. Maintenance work was underway, while the receptionists and other staff showed little enthusiasm in welcoming guests. Things improved only after we complained to Mugini Trails, our travel agency.

A city transformed

In casual conversations, local people repeatedly spoke about how dramatically Ayodhya had changed. Areas that had once been associated with narrow roads, protests, disorder and curfews are now witnessing extensive construction and development. The economic activity generated by the Ram temple is clearly visible.

Rajesh recalled visiting Ayodhya for his uncle’s wedding in 1996. According to him, the banks of the Sarayu were then littered with human and animal waste. Today, the scene is very different. People whose land was acquired for development received compensation, and some have accumulated considerable wealth. Whether the benefits of this transformation are reaching people of all communities equally is a separate question; the visible scale of development, however, is undeniable.

Pandey, the guide who accompanied us to the temple, offered another personal perspective. His father had worked at the post office near the Babri Masjid and is now retired. Pandey himself has worked at various jobs over the years. Since the temple became a major pilgrimage destination, he has taken up guiding tourists, which has increased his daily income.

His wife died ten years ago after being bitten by a snake at home. They did not realise at the time that it was a snakebite. His eyes welled up as he recalled the tragedy.

“I never remarried. I have three children. My eldest daughter is in the final year of higher secondary school and is turning eighteen. Her wedding is in November,” he told us.

Politics in Ayodhya

The political conversations we heard were revealing. Among many Hindu residents we met, Yogi Adityanath enjoys enormous popularity. Some spoke of him as a possible future Prime Minister and expressed the view that the BJP's electoral prospects in Uttar Pradesh would suffer if he were replaced.

At the same time, anti-Muslim sentiments were evident in some conversations. Some people spoke of Muslims as though their attitudes had remained unchanged since the time of Aurangzeb. There was also a fear among some that Muslims, though currently quiet, would pose a threat to Hindus if the Samajwadi Party came to power.

The Muslim residents we encountered were generally reluctant to discuss such subjects. Their reluctance suggested a degree of insecurity and apprehension, although it would be difficult to generalise from these individual encounters.

The 2024 Lok Sabha election provided an interesting counterpoint. Faizabad, the constituency that includes Ayodhya, was won by the Samajwadi Party's Awadhesh Prasad, defeating the sitting BJP MP Lallu Singh. Singh had represented the constituency in 2014 and 2019. Contemporary reporting also recorded local concerns about employment, prices and the impact of redevelopment.

When I asked Pandey about Lallu Singh's defeat, he attributed it to local dissatisfaction with the MP and said, “We were the ones who defeated him.” He described Lallu Singh as an abrasive leader who lacked warmth towards people. In contrast, local people spoke highly of Ayodhya MLA Ved Prakash Gupta.

The episode left me with a simple thought: political power may be important, but people do not necessarily tolerate arrogance.

The Ram Temple

Vehicle restrictions are in place in parts of Ayodhya, and e-rickshaws are commonly used to reach the temple precinct and other important temples. We headed directly to the Ram temple that evening. Since it was already night, there was very little crowd.

The temple is being constructed in the traditional Nagara style, with Kota stone and elaborate sculptural work. The planned structure is about 380 feet long, 250 feet wide and 161 feet high, with 360 pillars and 44 entrances. The ground floor depicts episodes from the life of Lord Rama, while the upper floor contains the Darbar.

The temple has been constructed as a monumental pilgrimage centre, and the scale of the work is impressive. Construction continues around the clock, and workers told us that several more years would be required before the entire complex is completed.

The idol of Ram Lalla is 51 inches tall. The temple's construction has also involved bringing soil and materials from different parts of India, reinforcing the sense that the project represents a national religious undertaking.

The Supreme Court's 2019 judgment ended the long-running title dispute by directing that the disputed site be handed over for the construction of a Ram temple and ordering that five acres of alternative land be allotted to the Sunni Central Waqf Board for a mosque.

The temple was opened to devotees in January 2024 even though the larger complex was still under construction.

Ayodhya: history and faith

The history of Ayodhya is considerably older and more complicated than the modern political dispute surrounding the Ram Janmabhoomi site.

The ancient settlement is associated in historical sources with the name Saketa. Buddhist and Jain literature refers to Saketa as an important settlement, and the city appears to have been a significant centre of the Kosala region. The Buddha and Mahavira are traditionally associated with the wider region.

The relationship between Saketa and Ayodhya developed over centuries. During the Gupta period, Brahmanical traditions experienced a revival, and the religious significance of Ayodhya grew. The Supreme Court's judgment, while examining the historical evidence, also noted scholarly views that the development of Ayodhya as a major centre of Rama pilgrimage took place particularly in the second millennium CE.

Subsequently, the region came under the rule of several dynasties, including the Maukharies, Gurjara-Pratiharas and Gahadavalas, followed by Muslim and Mughal rule. Under the Nawabs, Ayodhya formed part of Awadh, while Lucknow eventually became the political centre of the region.

The Ramayana tradition identifies Ayodhya as the capital of King Dasharatha and the birthplace of Lord Rama. For millions of Hindus, this is a matter of religious faith and forms the foundation of Ayodhya's extraordinary spiritual significance.

The Babri Masjid was constructed in the 16th century during the Mughal period. Over the centuries, the site became the centre of an increasingly bitter religious dispute. The Supreme Court's 2019 judgment examined extensive archaeological, historical and documentary material. It did not, however, establish as a judicial fact that a Ram temple had been demolished specifically to construct the mosque.

The dispute intensified during the 20th century and became a major national political issue. In December 1992, the Babri Masjid was demolished by a large crowd of kar sevaks. A temporary structure and idol of Ram Lalla were subsequently installed at the site. The events triggered widespread communal violence and profoundly influenced Indian politics.

The Vishwa Hindu Parishad's Ram Janmabhoomi campaign, the mobilisation of the BJP and other organisations, and the subsequent legal and political developments transformed Ayodhya from a major pilgrimage town into one of the most consequential political symbols in modern India.

It is important to distinguish faith from historical evidence. Archaeological excavations have produced evidence of earlier structures at the site, but archaeology cannot establish the birthplace of a figure whose historicity belongs primarily to religious tradition. The worship of Ram Lalla and the temple being constructed today ultimately rest on faith as well as the legal resolution of the property dispute.

Inside the temple

The pillars of the new temple are covered with intricate sculptures, and the premises are exceptionally clean. Facilities are available for the free safekeeping of mobile phones and footwear.

The idol of Ram Lalla is installed in an open sanctum. There were no priests distributing flowers or sandalwood paste, and no conventional offering of prasad was involved in the process we witnessed. Those wishing to make donations could do so and obtain receipts.

Visitors dressed modestly are permitted to enter. Certain articles, such as pens and combs, are prohibited, while wallets and eyeglasses are permitted. Another notable feature is that a large proportion of the security personnel are women.

Construction continues at a rapid pace, with work taking place day and night. Hotels, restaurants and other commercial establishments are rapidly emerging within a radius of several kilometres, indicating the scale of the economic transformation accompanying the temple.

After visiting the temple, we watched the Aarti on the banks of the Sarayu. There too, the commercialisation of devotion was visible—from coupons being circulated to offerings being organised. A modern-day sannyasi appeared to orchestrate the ceremony almost like a conductor leading a musical ensemble. The entire process had become an elaborate chain of organised activity.

We then returned to our hotel for dinner. The rest of Ayodhya would have to wait until the following day.

Exploring the temple circuit

The next morning, since the temple visit had already been completed, we woke up leisurely. After finishing my exercise routine, we had breakfast at 8:30 a.m.—bread and butter, papaya, bananas, vermicelli upma, aloo paratha, curd and tea.

The temple circuit was about eight kilometres from our hotel. Pandey and an electric auto-rickshaw were waiting for us. We allowed Rajesh to rest and travelled by e-rickshaw, which was convenient because numerous smaller temples surround the major ones.

Our first important stop was Hanuman Garhi, which was crowded. We then visited Kanak Bhawan, traditionally believed to have been a palace gifted by Kaikeyi for Rama and Sita after their marriage. Such accounts belong to the realm of faith and tradition.

Pandey took us to several other places, including the Valmiki Mandir and a trust run by a Swami. The trust conducts daily Annadanam, and we were shown its kitchen. There was a covered well which, we were told, had been used by Sita for drawing water and that food had been prepared in that very kitchen.

Finally, we met the Swami, an elderly man dressed in white. A young man acted as his promoter and claimed that the Swami had survived for twenty years by consuming only one fruit a day. The Swami's expression, however, appeared more resigned than triumphant.

The young man then produced three large ledgers recording contributions to the food-distribution programme. The stated contribution was ₹2,500 for breakfast, ₹5,000 for lunch and ₹10,000 for all three meals. After hearing this, we quietly slipped away.

At the next stop, we saw a huge brass mace, a bow and arrow, and a war conch, along with massive rocks said to have been brought from Nepal, Rajasthan and Karnataka. We were told that these objects would eventually be shifted to the temple complex.

Inside the Valmiki Ramayan Bhavan, the story of the Ramayana is inscribed in Sanskrit on the marble walls. The spacious hall contains statues of Valmiki, Lava and Kusha. Looking at the statues, one could not help wondering whose human faces the sculptor might have had in mind. A statue of Hanuman dressed in attire resembling a churidar was another curious sight.

Temples, ashrams and the old city

At the Shri Char Dham Mandir, women were dancing joyfully to devotional music. The temple houses idols associated with Dwarka, Rameswaram, Jagannath and Badrinath. Entry to the main hall was through a passage guarded by a statue of Hanuman standing with his legs apart. Lord Shiva and Lord Rama are also enshrined there.

Numerous temples and ashrams dot the area, with pilgrims arriving from early morning. Old buildings are scattered among the newer constructions, and even a goshala can be found amidst the crowded surroundings.

Another place we visited was the so-called royal palace of Dasharatha, now associated with the Akhada of Baba Sri Ramachandra Prasadji Maharaj. We were told that Dasharatha had held his royal court there.

We also visited the approximately 500-year-old Sri Rajdwar Mandir. Unlike many other structures, it appears to have undergone relatively little renovation. Its conical roof is particularly striking. It is attributed to Maharaja Sri Darshan Singh. I felt that this was a structure deserving greater government attention and conservation.

The Sarayu and the Korean connection

We then went to the Sarayu in daylight. The river spreads out broadly, and people were bathing near the banks. The water appeared murky. Several boats were moored along the shore, but none was operating at the time. Even a modern, air-conditioned boat capable of carrying around 150 passengers was lying idle, perhaps because of the limited number of tourists at that hour.

We also visited the memorial park dedicated to Heo Hwang-ok near Ram Katha Park, following a suggestion from Radhakrishnan, who writes articles for the South Korean government.

According to the Samguk Yusa, a 13th-century Korean chronicle, Heo Hwang-ok travelled from the land of Ayuta to Korea and married King Suro of Gaya. Korean official cultural sources associate Ayuta with Ayodhya and place the marriage in 48 CE.

The tradition has given Ayodhya an interesting cultural connection with Korea. Queen Heo is remembered in Korea as an ancestor associated with major clans, including the Gimhae Kim and Gimhae Heo clans. The memorial therefore represents an unusual cultural bridge between India and Korea.

The beautifully designed park was developed with South Korean assistance. The entrance fee was only ₹10. It had seating areas, a replica sailing ship, a model Korean temple, an amphitheatre, walkways and toilets. Unfortunately, the park was in poor condition. Several objects appeared to have been stolen, while weeds had overgrown parts of the grounds. The site clearly deserves greater maintenance and protection.

Construction was also underway at Ram Katha Park, which is expected to become a permanent venue for cultural programmes.

Suraj Kund and the old Ayodhya

In the evening, we visited Suraj Kund. During the journey, we caught a glimpse of another Ayodhya—the densely populated Muslim neighbourhoods, with mosques and meat markets, located some distance from the temple precinct. It was difficult to judge whether the benefits of the current development were reaching these residents.

Suraj Kund itself has been extensively beautified. A large pond lies at its centre, with a Sun Temple nearby. A laser show depicting the story of Rama is held at the pond. There is also a food court, gaming zone and gift shop.

We watched the 7 p.m. laser show. I felt that similar facilities in the vicinity of Guruvayur Temple could provide devotees with a place to spend time after their temple visit. The entrance fee was ₹30.

Ayodhya and the larger political journey

As I lay down to sleep, one thought kept returning to me: the sheer magnitude of the political journey India has travelled over the past three decades, with Ayodhya, the Babri Masjid dispute and the emotionally charged question of Ram Janmabhoomi at its centre.

Political movements have risen, declined and disappeared, while others have grown in strength. Yet religion and caste continue to occupy an extraordinary place in Indian politics.

Ayodhya therefore cannot be understood merely as a temple town. It is simultaneously a place of faith, history, memory, economic transformation and political mobilisation. What I saw during these two days was not simply a city undergoing rapid physical change, but a society wrestling with the relationship between religion, development, identity and politics.

That, perhaps, is the most lasting impression Ayodhya left on me.