The Vishwanath Temple in Benares: Review of Vishwanath Rises and Rises by Meenakshi Jain

A look at the world of politics, statecraft, diplomacy and books

Vishwanath Rises and Rises: The Story of Eternal Kashi

Meenakshi Jain

New Delhi: Aryan Books 2024

After the restoration and consecration of the Bhavya Rama Temple at Ayodhya on January 22, 2024 a new set of historical issues have arisen: the Vishwanath Temple at Varanasi and the Krishna Janmastan at Mathura. Both were destroyed by the Mughal king Aurangazeb in 1669 and there are historical documents  that establish the destruction on the explicit orders of the king. 

Historians like Dr Meenakshi Jain who have worked extensively on the Rama Temple at Ayodhya and were instrumental in exposing the hollowness of the claims of the critics have now turned their attention to Benares. This book and Vikram Sampath's volume are the most comprehensive dealing with the historical and legal aspects of the issue. The latter is significant in that the Places of Worship Act of 1991 is seen as a statutory impediment to the demand for restitution and restoration of places of worship associated with the indigenous faith

of India. The map drawn by James Prinsep makes it clear that the floor plan of the Gyan Vyapi Mosque followed closely that of the temple and the three domes visible in the picture were placed directly above the sacred garba griha of the destroyed temple. As per the religious character of the site Courts will have no real issue ruling in favour of the indigenous faith of India. 

The book is a comprehensive history of Varanasi and its sacred heritage as reflected in archaeology and judicial and administrative documents. As early as 1809 itself there were systematic attempts to reclaim the site where the Lat Bhairava Temple stood which had been turned into a Mosque. In the struggle that followed sev eral people were killed and order restored. As in Ayodhya the indigenous people were allowed to worship at the site which will prove significant in determing the religious character of the site.

The sacred geography of Benares was shaped by the Skanda Puran a text put together during the 11th or 12 th century when the Ghadavalas were the ruling power. The Ghadavalas shifted their capital from Kanauj in order to be in a position to protect Benares which was being attacked by the Turks from the end of the 12th century. One consequence of the repeated destruction wrought upon Benares by the turushka is seen in the fact that places associated with the practice of the Pasupata Cult came to be inscribed on the larger canvass of Saivism. Apart from Aibak and Razia there were several instances of attacks on Benares. And after each cycle destruction effort was made to reconsecrate the destroyed temple by Rajputs, Mahrattas, and Sikhs. Ahilya Holkar restored the temple of Vishwanath destroyed by Aurangzeb at a site as close to the destroyed temple as possible and this temple still stands. The 12th century text Varanasi mahatmya provides information on the complex religious character of Varanasi that prevailed at the eve of the Turkish depredations over northern India.

The Vishwanath temple is credited to be the site of the Jotirling  of Siva and is said to be one of 12 sites so designated distributed from Kedarnath in the north to Somnath or Veraval in Gujarat and Rameswaram in Tamil Nadu. The Skanda Puran does not refer to the concept of Jyotirling and none of the Pasupata religious texts that survive contain any discussion on this important aspect of Saiva theology. Is it possible that this concept was fashioned to protect the virtual sanctity of Saiva temples that had been desecrated by the muslim invaders. The physical structure may have been destroyed by the divine image remains transcendental.

This book is full of interesting facts and contains a wealth of information that both historians and lay readers will find useful.

FLIGHT OF DEITIES AND THE REBIRTH OF TEMPLES

A look at the world of politics, statecraft, diplomacy and books

Flight of Deities and Rebirth of Temples
Meenakshi Jain
Aryan Books International, New Delhi 2019.

One of the most tragic and neglected aspects of medieval historiography of India is the fate of Hindu, Buddhist and Jaina Temples. Sita Ram Goel several years back addressed this issue and indicted the medieval rulers for following a political strategy of destroying Hindu places of worship and the systematic destruction od Hindu, Buddhist and Jaina centres of worship and pilgrimage, he argues was party of the political and imperial ideology stemming from Islamic ideas of conquest and conversion of Darul Harb into Dar ul Islam, from Land of War to Land of Islam. Hence the destruction of Indian religious institutions cannot be view in isolation of the ideological underpinning of the Turkish, Afghan and Mughal rule over India. This interpretation was, of course, attacked by a whole host of historians from Alighr Muslim University, Delhi University and of course, Jawaharlal Nehru University. Is this interpretation a "communal" one or, even if not politically correct have the weight of historical evidence behind it.


The deliberate underplaying of Moslem vandalism in parts of India which were conquered may have been a political necessity in the years after Partition when Hindu Moslem tension were high and it was prudent to avoid contentious and identity laden issues. However, 70 years after Independence if the same platitudes are trotted out, it becomes necessary to re investigate the issue and assess the question on the basis of evidence. In short, the time for political correctness is past and it is time to seize the historical moment even as it disintegrates before our very eyes. Meenakshi Jain has produced a scholarly and eminently well researched work on this question. She starts where Sita Ram Goel left and her work is a fitting riposte to all those historians who live in a state of denial about the tragedy the befell India. After reading the work under review it will not be possible for anyone either to deny the political underpinning of the reign of vandalism unleashed against Hindu and other Indian religious structures or belittle the cultural and civilizational chaos it engendered.

One argument that white scholars like Richard Davis and Richard Eaton are quick to advance is that the Turks, Afghans and Mughals did not indulge in any sort of vandalism and destruction which Indian rulers had not done in the past. This line of argument is absolutely incorrect as there is not a single instance in which a ruler of India be he Jain, Buddhist as Harsha or Hindu/Shiva like Rajendra subjected the images captured for religious sites and appropriated for relocation in their own imperial repertoire ever showed an attitude of anything less than reverence. Thus when Krishnadevaraya captured Udayagiri and acquired the green granite Balarama image, he had a Krishna temple constructed in his capital, Vijayanagara, and had the image installed with reverence. Similarly, when Rajendra Chola brought back the image of Durga from the territories of the Western Chalukyas he had it enshrined in his new capital, Gangaikonda cholapuram. Such example can be multiplied. However after the Islamic conquest, temples were detroyed and the sanctity of the temple violated by the shedding of blood and was usually accompanied, as was the case with the Vaishnava Temple of Srirangam, a whole sale massacre of the temple priests. To deny the cold facts of history, recorded in the medieval Chronicles is to deny the very validity of History as a field of study.

Meenakshi Jain has produced a fine piece of historical research. It is true that the academic climate for a free investigation of India's tangled and tortured past has opened up only recently and I fervently hope that historians of India cease to function as servitors of political parties, start researching the past without fear or favour.