ASI Report On Gyanvapi Masjid PDF 2024, Report says Existence of a Hindu Temple, Reuse of Temple Parts
Gyanvapi Masjid
Table of Contents
The Gyanvapi Masjid, situated in the ancient city of Varanasi along the banks of the revered Ganges River, stands as a testament to the confluence of civilizations and faiths. Its history is rich and intertwined with disputes, particularly concerning its relationship with the neighboring Kashi Vishwanath Temple.
Varanasi Court Order On Gyanvapi Mosque -What is Vyas ka Tahkhana
Dating back to the 17th century during Aurangzeb’s reign, the Gyanvapi Masjid was built upon the site of the old Kashi Vishwanath Temple, a sacred place of Hindu worship. The mosque’s construction symbolized Islam’s dominance in the region, despite being located where Lord Shiva’s lingam, a symbol of divine energy, is said to have existed.
The architecture of the Gyanvapi Masjid reflects a unique blend of Mughal and Hindu styles. Ornate carvings, minarets, and a spacious courtyard greet visitors, while the main prayer area boasts exquisite calligraphy, arches, and domes. The use of red sandstone and marble showcases the skillful craftsmanship of its architects, contributing to the mosque’s grandeur.
The name “Gyanvapi,” meaning “well of knowledge” in Sanskrit, underscores the mosque’s distinctiveness in India’s secular culture. Despite its long-standing history, the mosque has recently garnered attention due to disputes over its religious legitimacy.
Gyanvapi Masjid ASI Report
The ASI report on the Gyanvapi mosque presents significant findings regarding the site’s history and architectural features:
- Existence of a Hindu Temple: Through comprehensive studies of the existing structures, artefacts, inscriptions, and architectural elements, the ASI concluded that there was a substantial Hindu temple before the construction of the present mosque in the 17th century.
- Western Wall Significance: The report emphasizes that the western wall of the Gyanvapi mosque, constructed with stones and adorned with decorative mouldings, is a remnant of the earlier Hindu temple. Various architectural features such as the karma-ratha, prati-ratha, decorated entrance gate, and carved motifs support this assertion.
- Reuse of Temple Parts: Scientific analysis of pillars and pilasters used in the mosque reveals that parts of the pre-existing temple were incorporated into the current structure. This indicates that materials from the earlier temple were repurposed during construction or repairs.
- Inscriptions and Sculptures: Numerous Sanskrit and Dravidian inscriptions dating from the 12th to 17th centuries were discovered, suggesting the reuse of materials from earlier structures. The report notes the presence of sculptures depicting Hindu deities and carved architectural elements buried under soil in one of the cellars.
- Reuse of Pillars: Pillars from earlier temples were repurposed during the construction of cellars in the eastern part of the platform. One particular pillar, adorned with bells and bearing an inscription from Samvat 1669, was identified in cellar N2.
Overall, the ASI report provides compelling evidence of the pre-existence of a Hindu temple at the Gyanvapi site and highlights the reuse of temple materials in the construction of the current mosque. These findings shed light on the complex historical and architectural heritage of the site, contributing to ongoing discussions and debates surrounding its significance.
When Gyanvapi Masjid Was built
Scholars offer conflicting accounts of the site’s history. Some claim that a Vishweshwara Temple dedicated to Lord Shiva once stood on the same spot before it was demolished. The temple’s destruction has been attributed to various rulers throughout history, including Qutb al-Din Aibak in the 13th century and Aurangzeb in 1669.
Despite the temple’s demolition, oral traditions suggest that Brahmin priests were permitted to reside within the mosque, retaining certain Hindu pilgrimage rights. The circumstances surrounding the temple’s destruction and the subsequent construction of the modern Vishwanath Temple near the mosque continue to be subjects of contention and debate.
Who Built Gyanvapi Masjid
In September 1669, Aurangzeb issued orders for the demolition of the temple. A mosque was subsequently constructed in its place, likely by Aurangzeb himself, around 1678. The design of the mosque’s façade drew partial inspiration from the entrance of the Taj Mahal. Interestingly, the plinth of the original temple remained largely intact to serve as the courtyard of the mosque. Additionally, the southern wall, including its cusped arches, exterior moldings, and toranas, was repurposed as the qibla wall. It’s notable that other structures within the precinct were spared from demolition during this process.
Where is Gyanvapi Masjid Located
The Gyanvapi Mosque, situated in Varanasi, Uttar Pradesh, India, was built circa 1678 by Aurangzeb, about a decade following his demolition of an old Shiva temple.
Is Gyanvapi Masjid Open
On Wednesday, the Varanasi District Court granted permission for Hindu prayers to be conducted inside the Vyas Ka Tekhana, the sealed basement area of the Gyanvapi mosque complex. The court instructed the district administration to make necessary arrangements to commence the prayers within seven days.
History Of Gyanvapi Masjid
Before the mosque, the site housed the Vishweshwar temple, dedicated to the Hindu deity Shiva. Constructed during the late 16th century by Todar Mal, a prominent courtier of Akbar, and Narayana Bhatta, a renowned Brahmin scholar from Maharashtra, the temple played a significant role in establishing Banaras as a revered center for Brahminic gatherings. Scholars from various parts of the subcontinent, especially Maharashtra, gathered here to resolve disputes related to Hindu religious law.
Architectural historian Madhuri Desai suggests that the temple’s design included intersecting iwans influenced by Mughal architecture, with prominent pointed arches and a carved stone exterior.
The history preceding the temple’s construction is subject to debate among scholars and has been a point of contention between the local Hindu and Muslim communities. Desai highlights the multiple narratives surrounding the original temple and the tensions arising from the placement of the Gyanvapi Mosque, which have significantly shaped the sacred geography of the city.
According to Hindu accounts, the original temple, located at the mosque’s current site, faced repeated destruction and reconstruction over the centuries. It was purportedly uprooted by the Ghurids in 1193/1194 CE following the defeat of Jayachandra of Kannauj, with the Razia Mosque built in its place shortly thereafter. Subsequent reconstructions were undertaken by various rulers, including a Gujarati merchant during the reign of Iltutmish and Raja Man Singh during Akbar’s rule. However, Aurangzeb’s religious fervor led to the temple’s destruction once again.
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