The Archeological Survey of India (ASI) on Friday, March 22, began the survey at the disputed Bhojshala complex which holds the dual identity of a temple and a mosque for Hindus and Muslims respectively. The survey is being conducted following an order by the Madhya Pradesh High Court, Indore bench.
On March 11, the MP High Court ordered a ‘multidisciplinary scientific survey’ of the Bhojshala temple and Kamal Maula mosque to ‘ascertain the true character, nature, and form’ of the disputed site, which has previously sparked communal clashes.
“In compliance with the order of Hon’ble High Court, Madhya Pradesh at Indore in Writ Petition No. 10497 of 2022 the Archaeological Survey of India would be conducting archaeological survey/ scientific investigation/ excavation as directed by the Hon’ble Court from early morning of 22.3.2024,” the official statement read.
ASI survey halted for Friday Namaz
The ASI team, comprising over a dozen members, arrived at the complex in the morning, accompanied by senior local police and district administration officials. Ashish Goyal, one of the petitioners present with the surveyors, informed reporters that the ASI team worked until noon and then left the site for the day.
Dhar Superintendent of Police (SP) Manoj Kumar Singh stated that ‘puja’ on Tuesdays and ‘namaz’ on Fridays would proceed as usual. He mentioned plans to discuss the matter with ASI officials and arrange for appropriate accommodations for faith-related activities.
In the meantime, lawyer Shirish Dube, representing the Hindu Front for Justice, informed reporters that a Special Leave Petition (SLP) filed by the Muslim community against the High Court order was scheduled for a hearing in the Supreme Court on April 1. He added that the Supreme Court declined to hear the case on Friday, as indicated by their legal representatives.
Dube emphasised that the survey would proceed as per the High Court’s directives.
Organiser visited the site
Prior to the court order, Organiser made a ground visit to bring the details to our readers. The Bhojshala complex serves as a temple on Tuesdays and a mosque on Fridays and becomes a common monument on weekdays, allowing visits with a ticket of Rs 1 per person. The structure is being taken care of by the security personnel deployed by the ASI.
The Hindu side claims the structure to be Maa Vaghdevi temple dating back to 1000 to 1055 AD when it was built by the king Bhoj of the Parmar dynasty who had an unwavering dedication to enlightenment and scholarship manifested in the establishment of a prestigious college in Dhar, which later evolved into the renowned Bhojshala. Drawing scholars from far and wide, this bastion of learning nurtured disciplines ranging from music and Sanskrit to astronomy and philosophy, earning its reputation as the world’s foremost Sanskrit academy.
However, amidst the pursuit of knowledge, the sanctuary of Bhojshala endured turbulent times. Throughout the annals of history, waves of turmoil swept over the hallowed grounds, orchestrated by successive Muslim monarchs between 1305 and 1514 AD. The destructive fervour culminated in the ruthless onslaught of Alauddin Khilji in 1305 AD, marking the first of many assaults on the majestic temple.
In the early 2000s, the sanctuary became embroiled in a political maelstrom, as administrative decisions threatened its sanctity. With the backing of the Congress government, the Muslim community was granted permission to offer prayers within the premises, while Hindu devotees faced prohibitions and police cases. The ensuing conflict bore witness to acts of violence and resistance, culminating in a legal battle that saw the faithful reclaim of their right to worship.
Yet, the struggle persists, as the matter remains entangled in the labyrinth of legal proceedings. With the recent court order for an ASI survey, hope flickers anew—a beacon of justice illuminating the path towards resolution for a place where faith and heritage converge.
ASI survey of 1987
Prior to the recent survey, the ASI conducted a significant excavation in 1987 at the ‘Bhojshala’ site. During this excavation, ASI unearthed more than thirty-two idols of Hindu deities, among them Bhagwan Kuber, shedding light on the site’s historical significance.
The pillars of Bhojshala are intricately adorned with depictions of Hindu gods and goddesses, further affirming its religious significance. Notably, eight lotuses were discovered adorning the roof above these pillars. In Hindu culture, the lotus holds profound symbolism, often representing divinity, purity, and auspiciousness. It is a common motif in depictions of Hindu deities, symbolising their elevated status.
Beyond the idol discoveries, numerous artefacts were found within the Bhojshala complex during the 1987 excavation challenging the narrative that the site had always been under Muslim ownership. The Kamal Maulana Mosque, constructed by Muslim conquerors after the temple’s destruction, retains remnants of the original Bhojshala structure.
Remarkably, the mosque’s carved pillars mirror those found in the Bhojshala, underscoring the site’s Hindu origins. Inscribed stone slabs adorning the mosque walls contain valuable insights into Sanskrit grammar, praising subsequent rulers after Raja Bhoj. Additionally, classical Sanskrit inscriptions featuring theatrical compositions further attest to the site’s cultural richness, dating back to the 11th and 12th centuries A.D.
Historically, the temple served as the focal point of Dharanagari’s 84 squares, a city renowned for its palaces, temples, universities, theatres, and gardens. Notably, the statue of goddess Saraswati, once housed within the temple, currently resides at the London Museum, immortalising its significance. References to the Mata Saraswati Mandir by royal poet Madan further underscore the temple’s cultural and literary prominence.
What the Hindu side told Organiser?
During the ground visit, Organiser met Sumit Choudhary, a local Hindu activist and member of the Bhoj Utsav Samiti, who joined us for the visit on site. Inside the campus, Sumit highlighted inscriptions secured by the ASI during their 1952 survey, written in Pali and Prakrit languages and containing references to Bhagwan Ram and other mantras, including the Saraswati mantra. Some of these inscriptions, Sumit explained, were chopped and embedded in the floor of the Garbhagrih by Islamic invaders to refute Hindu religious beliefs by walking over them.
In the campus Organiser encountered significant features. Sumit pointed out a large Havan Kund and pillars, along with remnants of broken sculptures discovered during the initial ASI survey. Sumit explained that these artefacts were unearthed from the Havan Kund during the excavation of 1987.
The left section of the temple housed a Shiv Mandir, while the right side featured an exit known as Saraswati Koop, believed by Hindus to be the outlet for water used in Abhishek, taken by students as Prashad. Additionally, besides the Shiv Mandir, the campus had a Hanuman Mandir adjacent to the Garbha Griha. On Tuesdays, when Hindus visit the campus, they bring portraits of Maa Saraswati and Hanumanji, placing them in the Garbha Griha for worship.
Apart from the temple, the ASI secured other inscriptions and statues, including Nagbandh Yantra and Siddhi Yantra. In efforts to convert the mandir into a mosque, structures like Ganpati Ji, along with carvings of Shankh and Gada, were manually ground down with machines. There were also attempts to deface designs on the shikhar of the temple and circles inside it.
Upon entering the Garbha Griha, it becomes quite evident that there is a recent addition to the original structure, constructed from red stone, except for the marble outline of the Garbha Griha. Arabic text engraved on the outline, protected by glass casing, adorned the space. Inside the empty Garbha Griha, a lotus is placed, with carvings on the top shikhar resembling temple structures, while intentionally placed inscribed stones on the floor carry religious texts, placed there to hurt Hindu religious sentiments.
Sumit explained that on Fridays, the Muslim community utilises the same Garbha Griha for Namaz, with their clerics occupying the space where Hindus place portraits of Maa Saraswati on Tuesdays. Adjacent to the Garbha Griha’s right side stood a temporary marble structure, its inscriptions chopped into pieces, though some texts remained visible. Sumit mentioned that this structure dates back to the Mughal period, as they used it as their meeting hall. There was an Islamic text engraved above 8-10 staircases, accompanied by a sign prohibiting anyone from climbing up and sitting.
What the Muslims claim?
Organiser also visited the Kamal Maula Mazar and conversed with the caretaker, Niyazuddin, to gain insight into their beliefs. Niyazuddin, a claimed descendant of Kamaluddin and the 19th generation serving as Khadims at the Mazar, recounted its existence for over 700-800 years. According to him, Kamaluddin, hailing from Punjab, served the region for over 40 years, revered by Muslims for his healing abilities.
When questioned about the claim regarding the Bhojshala complex, he refrained from commenting due to its sensitivity, insisting it is a mosque and will remain so, despite observations suggesting otherwise. He explained the presence of a Hawan Kund, interpreted as a ‘Wuzukhana’ by Muslims.
Similarly, he elaborated on the Saraswati Koop, known as ‘Akkal Kua’ by Muslims, attributing its significance to Jamaluddin, who arrived from Madina. It is believed that Jamaluddin lost his lash in Madina, only to find it in Malwa, transforming the kua’s water into ‘Shifa ka Pani’/ Aabe Jam Jam. However, when this correspondent inspected, there was no water found, only coins atop the locked grills.
Beyond the Akkal Kua, a curtain concealed the wall of Bhojshala, serving as a dumping ground for waste from the Mazar. A structure resembling a grave, labelled as Jamaluddin’s Mazar, stood nearby. It was a similar site as in Gyanvapi where waste was dumped beside the temple.
