Ayodhya and Ram in Atharved

Ayodhya founded by Manu, in Atharva Veda called City of the Gods, capital of solar dynasty and Ikshvakus, Sarayu great river in Rigveda.

Ayodhyā (Hindi: अयोध्या) is an ancient city of India, the old capital of Awadh, in the current Faizabad district of Uttar Pradesh. Ayodhya is the birth place of Hindu God Shri Ram, and the capital of Kosala Kingdom. This Hindu holy city is described as early as in the Hindu Epics. During the time of Gautama Buddha the city was called Ayojjhā (Pali). Under Muslim rule, it was the seat of the governor of Awadh, and later during the British Raj the city was known as Ajodhya or Ajodhia and was part of the United Provinces of Agra and Oudh, it was also the seat of a small ‘talukdari’ state. It is on the right bank of the river Sarayu, 555 km east of New Delhi. The word Ayodhya is Sanskrit for “not to be warred against”. Some Puranas like the Brahmanda Purana consider Ayodhya as one of the six holiest cities in Hinduism.

According to the Ramayana, Ayodhya was founded by Manu, the law-giver of the Hindus. For centuries it was the capital of the descendants of the Surya dynasty, of which Lord Rama was the most celebrated king. Based on the records, it is said to have covered an area of 250 km² (96 square miles), and was the capital of the Hindu kingdom of Kosala (Kaushal), the court of the great king Dasaratha, the 63^rd monarch of the Solar line. The opening chapters of the Ramayana recount the magnificence of the city, the glories of the monarch and the virtues, wealth and loyalty of his people. Dasaratha was the father of Rama, the seventh avatar of the Vishnu. It is here that Shri Rama was born.

Ayodhya during ancient times was known as Kosaldesa. The Atharvaveda describes it as “a city built by Gods and being as prosperous as paradise itself”.

The illustrious ruling dynasty of this region were the Ikshvakus of the Suryavamsha (solar clan). According to tradition, Ikshvaku was the eldest son of Vaivasvata Manu, who established himself at Ayodhya. The earth is said to have its name ‘Prithivi’ from Prithu, the 6^th king of the line. A few generations later came Mandhatri, in whose line the 31^st king was Harischandra, known widely for his love of Truth. Raja Sagar of the same line performed the Asvamedha Yajna and his great grandson Bhagiratha is reputed to have brought Ganga on earth by virtue of his penances.

Later in the time this clan came to be called as Raghuvamsha. Bhagirath’s Grandson was Raja Dasaratha, the illustrious father of Lord Rama, with whom the glory of the Kosala dynasty reached its peak. The story of this epic has been immortalized by Valmiki and immensely popularized by the great masses through centuries. According to puranic tradition, in the 93rd generation from Ikshvaku, the 30^th from Rama was Brihabdala the last famous king of the Ikshvaku dynasty of Ayodhya, who was killed during the Mahabharata war.

अष्टचक्रा नवद्वारा देवानां पूरयोध्या |
तस्यां हिरण्ययं: कोश: स्वर्गो ज्योतिषाsवृत: || A.V 10.2.31 ||

Eight-wheeled ,nine doored , is the impregnable stronghold of the gods;in that is a golden vessel,heven going (swargaha),covered with light. – (Author William Dwight Whitney)

The Atharva-Veda Sukta 10.2 is known as Brahma Prakashan Sukta it is also called as Kena sukta because it is similar to Kena-Upanishad and it starts with the fundamental question ” By whom ? “

In this sukta various philosophical questions regarding the human body its specialities, characterstics, Gunas, nature of the universe and its sustenance are curiously raised The mantras you quoted in the question are about “Wonderful structure of man” i.e they are talking about how the human structure or body. And that body is so much powerful that it is well capable to resist any and all external negative influences, forces which are obstacles in our understanding our self as well as the nature of the universe i.e achieving moksha and become one with brahman.

Some articles argue that Atharvaveda described Ayodhya as the city of Dasharatha mentioned in Ramayana and other scriptures. But this is not the case the word Ayodhya is used in different context throughout Atharva-Veda.

According to scholars, such as B. B. Lal, the word Ayodhya in this context is not a proper noun (the name of a city), but an adjective, meaning “impregnable”] The verse describes the human body (pur) as having eight chakras and nine orifices – (page 47) of his PDF.

Tulsidas is said to have begun the writing of his famous Ramayana poem Shri Ramacharitamanas in Ayodhya in 1574 CE. Several Tamil Alwar mention the city of Ayodhya. Ayodhya is also said to be the birthplace of King Bharata (The First Chakravarti King), Bhahubali, Brahmi, Sundari, King Dasaratha, Acharya Padaliptasurisvarji, King Harishchandra, Shri Rama Achalbhrata, and the ninth Gandhara of Mahavir Swami.

Ayodhya is also the birth place of five Tirthankars, including the first Tirthankar of Jainism, Shri Rishabh Dev. He is known as the father of Jain religion. The city is also important in the history and heritage of Buddhism in India, with several Buddhist temples, monuments and centers of learning having been established here during the age of the Mauryan Empire and the Gupta Dynasty. Ayodhya reached its glorious peak as known to history during the reign of the Guptas over India.

The Thai kingdom and city of Ayutthaya, and the Indonesian sultanate of Yogyakarta, were named after Ayodhya, reflecting the common Southeast Asian practice of adopting place names from Hindu kingdoms.

According to an 11th century Korean chronicle the Samguk Yusa, the wife of King Suro of the ancient Korean kingdom of Geumgwan Gaya was a princess who traveled by boat from a faraway land called Ayuta to Korea in 48 CE. It is commonly thought that Ayodhya is the foreign land referred to in the Korean chronicles, but some scholars believe that the foreign land may have been Ayutthaya of Thailand. The Koreans know the princess as Heo Hwang-ok, who was the first queen of Geumgwan Gaya and is considered an ancestor by several Korean lineages.

Hindu tradition and scriptures states that, this place & other places in Ayodhya were discovered, excavated & rebuilt by the king Vikramaaditya as it was during the tenure of Lord Rama. It is said that Lord Rama appeared in king Vikramaditya’s dreams & showed him the very powerful & prosperous city of Ayodhya with all its glory & richness during his times. He then instructed the king to rebuild the city of Ayodhya as it was. King Vikramaditya expressed his inability to rebuild such a magnificent city again with all its riches but promised to rebuild this city as per his abilities. He then, as per the lords instructions, carried out large scale archeological excavations, at different locations in Ayodhya & reinstalled the temples & other places of importance in Ayodhya. The city of Ayodhya holds immense historical & spiritual importance.

Historians have identified this place to be Saketa, a key Buddhist centre during the 5th century BC (it is a widely held belief that Buddha visited Ayodhya on several occasions) which it remained till the 5th century AD. In fact, Fa-hien, the Chinese monk, kept record of several Buddhist monasteries that he saw here.

In the 7th century AD, Xuan Zhang (Hiuen Tsang), the Chinese monk, recorded spotting many Hindu temples in Ayodhya. In the epic Ramayana, the city of Ayodhya is cited as the birthplace of Lord Sri Rama, a Hindu deity who was worshipped as Lord Vishnu’s seventh incarnation. Ayodhya became a famous pilgrimage destination in the 1400s when Ramananda, the Hindu mystic, established a devotional sect of Rama.

The 16th century witnessed a shift in power with Ayodhya coming under the rule of the Mughal Empire. Ayodhya was annexed in 1856 by the British rulers. Between 1857 and 1859, this place was one of the main centers where the sparks of the first war of Indian Independence originated. These sparks later led to a nationwide revolt of the Indian soldiers in opposition to the British East India Company that began in Calcutta.

Amongst the ‘MOKSHDAYANI PURIS’ of the world meaning “the lands of spiritual bliss & liberation from the karma-bandhan” Ayodhya city holds the top spot, apart from cities like varanasi, dwaraka & others. Ramcharitmanas & other respectable hindu scriptures like ‘Vishnu Puran’, ‘Shrimad Bhagvat Mahapuran’ & others emphasize the importance of living & visiting such religious places. According to them these Spiritually charged cities increase the PUNYA meaning “fruits of Virtuous & Righteous actions” & PAAP meaning “fruits of a persons wrong doings” of an individual manifold. Therefore people visiting & living in such holy cities are found doing noble & virtuous deeds.

Vandalization by Muslim Invaders

Ayodhya, like other Indian cities, was the victim of pillage and sacking during the Ghaznavi raids and Ghori invasions. Hindu temples were allegedly looted or destroyed. The cultural fabric was totally destroyed. With Muslim rulers established around the city under Mohammed of Ghor, it lost its strategic and economic importance to Lucknow and Kanpur.

Ayodhya today is a small, rustic city with ancient Hindu architecture predominating, and with some Mughal influence. Its population is mostly Hindu with a minority of Muslims, Jains and Buddhists. However, its history and heritage hold an unequivocal importance for Hindus.

Accounts during the Muslim Invaders

The Encyclopedia Britannica volume 1, 1985. 15th edition, has this to say about Ayodhya:

“There are few monuments of any antiquity. Rama’s birthplace is marked by a mosque, erected by the Moghul emperor Babur in 1528 on the site of an earlier temple.”

Until recently, much of the evidence was literary, based on accounts in chronicles, supplemented by some archaeology around the site. Even then, archaeology left little doubt regarding the existence of a previous temple at the site at which the Babri Masjid is situated. Ayodhya has drawn the attention of competent archaeologists including a few internationally known experts like B.B. Lal and S.P. Gupta. As a result, the volume of data available is huge running into several volumes. Some of it has probably been rendered obsolete by discoveries following the demolition of December 6, 1992.

Discoveries at the site I

From 1975 through 1980, the Archaeological Survey of India under the Directorship of Professor B.B. Lal, a former Director General of the Survey, undertook an extensive programme of excavation at Ayodhya, including the very mound of the Ramajanmabhumi on which the so-called “Janmasthan Masjid” or Babri Mosque once stood and was later demolished on 6th December 1992. To continue with Gupta’s account:

At Ayodhya, Professor Lal took as many as 14 trenches at different places to ascertain the antiquity of the site. It was then found that the history of the township was at least three thousand years old, if not more … . When seen in the light of 20 black stone pillars, 16 of which were found re-used and standing in position as corner stones of piers for the disputed domed structure of the ‘mosque’, Prof. Lal felt that the pillar bases may have belonged to a Hindu temple built on archaeological levels formed prior to 13th century AD …

On further stratigraphic and other evidence, Lal concluded that the pillar bases must have belonged to a Hindu temple that stood between 12th and the 16th centuries.

“He also found a door-jamb carved with Hindu icons and decorative motifs of yakshas, yakshis, kirtimukhas, purnaghattas, double lotus flowers etc.”

What this means is that Lal had found evidence for possibly two temples, one that existed before the 13th century, and another between the 13th and the 16th centuries. This corresponds very well indeed with history and tradition. We know that this area was ravaged by Muslim invaders following Muhammad of Ghor’s defeat of Prithviraj Chauhan in the second battle of Tarain in 1192 AD. This was apparently rebuilt and remained in use until destroyed again in the 16th century by Babar.

Impressive as these discoveries are, Lal had actually been somewhat unlucky. He had barely missed striking a trench containing a treasure trove of Hindu artifacts from the medieval period. As Gupta tells us:

Prof. Lal had hard luck at Ramajanmabhumi. His southern trenches missed a huge pit with 40 and odd sculptures just by 10 to 12 feet. But he did get the pillar bases of the pre-16th century demolished-temple which others did not get.

Excavation was resumed on July 2, 1992 by S.P. Gupta, Y.D. Sharma, K.M. Srivastava and other senior archaeologists. This was less than six months before the demolition (which of course no one then knew was going to take place). Their particular interest lay in the forty-odd Hindu artifacts that had been discovered in the pit missed by Lal. These finds had been widely reported in the newpapers. Gupta, a former Director of the Allahabad Museum and an expert on medieval artifacts had a special interest in examining the finds. He tells us:

The team found that the objects were datable to the period ranging from the 10th through the 12th century AD, i.e., the period of the late Pratiharas and early Gahadvals. The kings of these two dynasties hailing from Kannauj had ruled over Avadh and eastern Uttar Pradesh successively during that period.

These objects included a number of amakalas, i.e., the cogged-wheel type architectural element which crown the bhumi shikharas or spires of subsidiary shrines, as well as the top of the spire or the main shikhara … This is a characteristic feature of all north Indian temples of the early medieval period and no one can miss it – it is there in the Orissa temples such as Konarak, in the temples of Madhya Pradesh such as Khajuraho and in the temples of Rajasthan such as Osian.

There was other evidence — of cornices, pillar capitals, mouldings, door jambs with floral patterns and others — leaving little doubt regarding the existence of a 10th – 12th century temple complex at the site of Ayodhya. So Lal had been right in believing there was an earlier temple – prior to the one destroyed by Babar. More discoveries were made following the demolition of December 6. All these discoveries leave no doubt at all about the true picture.

The discovery of a number of Kushana period terracotta images of gods and goddesses earlier made it clear, first, that at the Janmabhumi site Hindu temples were built several times during the 2000 years with the interval of only 450 years, from 1528 to 1992, when the Muslims destroyed the temple and occupied the site and also built a new structure they called ‘Janmabhumi Masjid’ in their own record; … And finally, the temple was destroyed sometime after the 13th century AD, in every likelihood in the early 16th century, as is fully borne out by the inscriptions of Mir Baqi found fixed in the disputed structure from back in time, during the British days as is clear from the accounts given by Mrs. A. Beveridge in her translation of Babur-Nama published in 1926. (op. cit. 115)

Brief History — 1528 thru 1934:

As per historians, since 1528 there have been at least 76 armed conflicts in which over 300,000 Hindus sacrificed their lives to restore the Ram Janma Bhoomi temple. Summary of these conflicts is as follows:

• Babar’s reign (1528-1530) – Hindus launched 4 attacks in which 100,000 people were killed.
• Humayun’s reign (1530-1556) – Hindus launched 10 separate initiatives to regain control.
• Akbar’s reign (1556-1605) – Hindus fought 20 battles.
• Aurungzeb’s reign (1658-1707)- Hindus fought 30 battles. One such battle was led by Guru Gobind Singh in which Aurungzeb’s army was defeated. Four years later, Aurungzeb again attacked Ayodhya and regained control after killing 10,000 Hindus.
• Sahdat Ali (1798-1814) – Hindus fought 5 battles.
• Nasir-uddin Haidar (1814-1837) – Hindus fought 3 battles.
• Wajid Ali Shah (1847-1857) – Hindus fought 2 battles.
• British Rule (1912-1934) – Hindus fought 2 armed conflicts.

Hindus never gave up on one of their holiest places. Hence the only conflict free periods were when they were allowed to worship inside the disputed structure. For example, in order to avoid further conflict, during the latter part of his reign Akbar allowed Hindus to build a platform known as ‘Ram Chabutra’, and to install and worship images of Ram Parivar in the so called Babri compound. This practice was later opposed by Aurungzeb which resulted in most battles for the control of the shrine during his reign.

In 1751 A.D. Maratha Sardar Malhar Rao Holkar after defeating the Pathans in the plains of Ganga and Yamuna, asked Nawab Safderjang to hand over Ayodhya, Kashi and Prayag to the Peshwas. In a letter dated February 23, 1756, Nanasaheb Peshwa asked Sardar Scindia to annex Ayodhya and Kashi as the handover of these holy places was already promised to Raghoba Dada by Suja- uddoula. Later in 1789 A.D. Sardar MahadJi Scindia did annex Ayodhya, Mathura and Kashi, but due to his untimely demise was not able to restore the temples of Ram Janma Bhoomi, Krishna Janma Bhoomi and Kashi Vishweshwar back to Hindus.

Joseph Tieffenthaler (1710 – 1785), an Austrian Jesuit priest toured Oudh (Ayodhya) region between 1766 and 1771 A.D. His account of Indian History and geography was translated and published in French in 1786 A.D. Tieffenthaler states

“The Emperor Aurungzeb destroyed the fortress called Ramkot and built at the same place a Mohammedan temple with 3 domes. Others say that it has been built by Babar. One can see 14 columns made of black stone .. which bear carvings … Subsequently Aurungzeb, and some say Babar destroyed the (heathen) place in order to prevent heathens from practicing their ceremonies. HOWEVER THEY HAVE CONTINUED TO PRACTICE THEIR RELIGIOUS CEREMONIES IN BOTH THE PLACES (inside the 3 domed Babri structure and the compound), KNOWING THIS TO HAVE BEEN BIRTH PLACE OF RAMA, by going around it 3 times and prostrating on ground”.

According to the British records by Thornton (1854 A.D.) and Carnegie (1870 A.D.) till 1855 A.D. Hindus continued to worship Ram in the 3 domed structure. During the First War of Independence of 1857 the local Muslim leader Amir Ali persuaded the Muslims to finally hand over the disputed place to Hindus and jointly fight with the British. However the British won the War of 1857 and Amir Ali and Hindu leader Baba Ram Charan Das were publicly hanged from a tree near the Ram Janma Bhoomi. The British subsequently put a railing wall between Babri structure and the courtyard and separated the Muslim worshipers who got the Babri structure and Hindus had no choice but to do puja outside in the courtyard.

Tulsidas write about Ram Temple destruction of Ayodhya-

Tulsi Doha Shatak

mantr upanishad brahmaanhoo bahu puraan itihaas.
javan jarae rosh bharee karee tulasee parihaas //85//

sikha sootr se heen karee, bal te hindoo log.
bhamaree bhagae desh te, tulasee kathin kujog //86//

baabar barbar aaike kar leenhe karavaal.
hane pachaari pachaari jan, tulasee kaal karaal //87//

sambat sar vasu baan nabh, greeshm rtoo anumaani.
tulasee avadhahi jad javan, anarath kiye anakhāni. //88//

raamajanam maheen mandirahin, toree maseet banae.
javahi bahu hindun hate, tulasee kinhee haay. //89//

dalyo meerabaakee avadh mandir raam samaaj.
tulasee hraday hati, traahi traahi raghuraaj. //90//

raamajanam mandir jahan, lasat avadh ke beech.
tulasee rachee maseet tahan,meerabaankee khaal neech. //91//

raamaayan gharee ghant jahan, shruti puraan upakhaan.
tulasee javan ajaan tahan, kaiyon kuraan ajaan. //92//

मंत्र उपनिषद ब्राह्मनहुँ बहु पुरान इतिहास।

जवन जराये रोष भरि, करि तुलसी परिहास॥

सिखा सूत्र से हीन करि, बल ते हिन्दू लोग।

भमरि भगाये देश ते, तुलसी कठिन कुजोग॥ 

बाबर बर्बर आइके, कर लीन्हे करवाल।

हने पचारि-पचारि जन, तुलसी काल कराल॥

सम्बत सर वसु बान नभ, ग्रीष्म ऋतु अनुमानि।

तुलसी अवधहिं जड़ जवन, अनरथ किए अनखानि॥

राम जनम महिं मंदिरहिं, तोरि मसीत बनाय।

जवहि बहु हिन्दुन हते, तुलसी कीन्ही हाय॥

दल्यो मीरबाकी अवध, मन्दिर रामसमाज।

तुलसी रोवत हृदय हति, त्राहि-त्राहि रघुराज॥

राम जनम मंदिर जहाँ, लसत अवध के बीच।

तुलसी रची मसीत तहँ, मीरबाकी खल नीच॥

रामायन घरि घन्ट जहँ, श्रुति पुरान उपखान।

तुलसी जवन अजान तहँ, कियो कुरान अजान॥

And this evidence was presented in the Allahabad High Court, along with a ton of other historical facts, including archeological evidence.

Below are the actual excerpts from from the Allahabad High Court records, beautifully presented by Prashant Pandey (my thanks to him).

I present the details below from his answer which you can read here:

( As accepted by Allahabad High Court)

In “Tulsi Doha Shatak”, the celebrated poet Tulsidas records in a few verses the destruction in Samvat 1585 (i.e., 1528 CE) of a temple at Ayodhya by Mir Baqi and the construction of a mosque at the same spot. In the following extract, the first translation of each verse is by the Allahabad High Court (AHC) and the second by the scholar Dr. Nityanand Misra (NM); ‘Yavanas’ refers to barbarians, that is, in the present case, Mohammedans.” – writes Nicole Elfi Michel Danino.

In the Volume Four of the Judgements, honourable Judges of the Allahabad High Court quoted Tulsidas Ji.

AHC: Goswami Tulsidas Ji says that ‘Yavans’ (barbarians/Mohammedans) ridicule hymns, several Upanishads and treatises like Brahmans, Puranas, Itihas (histories) etc. and also the Hindu society (orthodox religion)having faith in them. They exploit the Hindu society in different ways.

mantr upanishad brahmaanhoo bahu puraan itihaas.
javan jarae rosh bharee karee tulasee parihaas. //85//

NM: Tulsidas says that the Yavanas, filled with rage, burnt many Mantras or Samhitas, Upani=ads and even Brahma:as (parts of Vedas),and Purana and Itihasa scriptures, after ridiculing them.

AHC: Goswami Tulsidas Ji says that ‘Yavans’ (barbarians/Mohammedans) ridicule hymns, several Upanishads and treatises like Brahmans, Puranas.

2/8

AHC: Goswami Tulsi Das says that forcible attempts are being made by Muslims to expel the followers of Hinduism from their own native place(country), forcibly divesting them of their Shikha (lock of hair on the crown of head) and ‘Yagyopaveet’ (sacrificial thread) and causing them to deviate from their religion. Tulsi Das terms this time as a hard and harrowing one.

NM: Tulsidas says that in the hard and inappropriate age, [they, the Yavanas] forcibly made the Hindus bereft of Sikha (the hair tuft) andSutra (the sacred thread) and made them wander [as homeless people],after which they expelled them from their country (native place).

sikha sootr se heen kari bal te hindoo log.
bhamari bhagaaye desh te tulasee kathin kujog //86//

3/8

AHC: Describing the barbaric attack of Babur, Goswami Ji says that he indulged in gruesome genocide of the natives of that place (followers of Hinduism), using sword (army).

NM: The barbaric Babar came, with a sword in his hand, and killed people after repeatedly calling out to them. Tulsidas says that the time was terrible.

8/8

raamaayan ghari ghant janh, shruti puraan upakhaan.
tulasee javan ajaan tanh, kahyo kuraan azaan. //92//

4/8

AHC: Goswami Tulsi Das Ji says that countless atrocities were committed by foolish ‘Yavans’ (Mohammedans) in Awadh (Ayodhya) in and around the summer of Samvat 1585, that is, 1528 AD (Samvat 1585- 57=1528 AD).

NM: Tulsidas says that in the Saevat 1585 (1528 AD), sometime around the summer season, the ignorant Yavanas caused disaster and sorrow in Awadh (Ayodhya).

Sambata sara vasu bāna nabha grīṣma r̥̄tu anumāni.
Tulasī avadhahiṁ jaṛa javana anaratha kiyē anakhāni. //88//

5/8

AHC: Describing the attack made by ‘Yavans’, that is, Mohammedans on Sri Ramjanambhumi temple, Tulsi Das Ji says that after a number of Hindus had been mercilessly killed, Sri Ram Janam Bhumi temple was broken to make it a mosque. Looking at the ruthless killing of Hindus,Tulsi Ji says that his heart felt aggrieved, that is, it began to weep, and on account of incident it continues to writhe in pain.

NM: Destroying the temple at Rama janmabhumi, they constructed a mosque. At once (or with great readiness/alacrity) they killed many Hindus. [On thinking of this,] Tulsidas cried out – Alas!

raam janam mahi mandarahin, tori maseet banaay.
javahin bahut hindoo hate, tulasee kinhee haay. //89//

6/8

AHC: Seeing the mosque constructed by Mir Baqi in Awadh, that is,Ayodhya in the wake of demolition of Sri Ram Janam Bhumi temple preceded by the grisly killing of followers of Hinduism having faith in Rama and also seeing the bad plight of the temple of his favoured deity Rama, the heart of Tulsi began to always cry tearfully for Raghuraj (the most revered among the scions of the Raghu Dynasty). Being aggrieved thereby, submitting himself to the will of Sri Rama, he shouted: O Ram! Save … Save…

NM: Mir Baqi destroyed the temple in Awadh (Ayodhya) and the Rama samaja (the idols Rama Pañcayatana — Rama, Sita, Bharata,Lak=ma:a, Satrughna, Hanuman). [On thinking of this,] Tulsidas cries,beating his chest, O the best of Raghus! Protect us, protect us!

dalya meerabaakee avadh mandir raamasamaaj.
tulasee rovat hrday ati traahi traahi raghuraaj. //90//

7/8

AHC: Tulsi Das Ji says that the mosque was constructed by the wicked Mir Baqi after demolishing Sri Ram Janam Bhumi temple, situated in the middle of Awadh, that is, Ayodhya.

NM: Tulsidas says that in the midst of Awadh (Ayodhya), where the Rama Janmabhoomi temple was resplendent, there the wicked and vile Mir Baqi constructed a mosque.

raam janam mandir jahaan tahas avadh ke beech.
tulasee rachee maseet tahan meerabaakee khal neech. //91//

8/8

raamaayan ghari ghant janh, shruti puraan upakhaan.
tulasee javan ajaan tanh, kahyo kuraan azaan. //92//