The Chausath Yogini Temple in Hirapur, Odisha, is a remarkable yet enigmatic structure that stands as a testament to the unique spiritual and architectural heritage of ancient India. Located just 15 kilometers from Bhubaneswar, the temple stands as a rare example of India’s sacred spaces dedicated to the worship of the Yoginis—a group of 64 female deities associated with Tantric traditions. Built in the 9th century during the rule of the Bhauma-Kara dynasty, the temple invites visitors to explore its mystical aura and its unique contributions to Indian history.
Architectural Features
The 64 Yoginis are an extraordinary assembly of divine energy, rooted in the eight principal forms of Devi, the supreme Mother Goddess. These forms—Brahmani, Vaishnavi, Maheshwari, Indrani, Kaumari, Varahi, Chamunda, and Narsimhi—each command eight attendants, creating a powerful collective of 64 sacred manifestations.
This temple wasn’t discovered until 1953, when archaeologist and historian Kedarnath Mohapatra of Odisha State Museum came across the sandstone blocks of a ruined temple. It was subsequently pieced back together, giving us a circular roofless (hypaethral) structure with provision for the images of 64 female divinities within, symbolizing a cosmic connection between the earthly and the divine. This circular sanctum, only 25 feet in diameter, is built with locally sourced sandstone and houses 64 chambers along its inner wall. Each chamber contains an intricately carved idol of a Yogini, though many have been damaged over the centuries. These Yoginis are depicted in various postures, holding weapons, musical instruments, or performing dances, reflecting their multifaceted roles as warriors, musicians, and dancers. Some figures are serene, while others exude fierceness, showcasing the dual nature of divine femininity.
At the center of the temple’s courtyard stands a small shrine dedicated to Lord Shiva. This central placement underscores the connection between the Yoginis and Shaivism, as they are often considered manifestations of Shakti, the feminine divine energy, serving as consorts or attendants to Lord Shiva. The interplay of the Yoginis and Shiva represents the union of cosmic forces, highlighting the temple’s profound spiritual significance.
According to legend, the origin of the enigmatic Yogini temple at Hirapur is tied to a fierce battle. The story goes that Goddess Durga transformed herself into 64 Yoginis to vanquish a mighty demon. Triumphant, the Yoginis appealed to Durga to honor their unity and strength by creating a temple shrine where their essence could forever be celebrated.
Historical and Cultural Significance
The Chausath Yogini Temple at Hirapur is believed to have been constructed during the 9th century, a time when Tantric practices were flourishing in India. The Bhauma-Kara dynasty, known for its patronage of Tantric Buddhism and Shaivism, likely commissioned the temple as a sacred space for esoteric rituals and meditative practices. Historical records suggest that this dynasty played a key role in promoting religious inclusivity, blending Tantric traditions with mainstream Hindu practices.
Yogini worship is rooted in the Tantric belief system, which emphasizes the union of masculine and feminine energies for spiritual awakening. The Yoginis are revered as powerful goddesses who control various aspects of the universe, such as time, space, and elemental forces. This belief underscores the temple’s purpose as a center for harnessing divine energies to achieve higher states of consciousness. The open-air design of the temple is thought to facilitate the absorption of cosmic energy during rituals, aligning the devotees with the universal consciousness and fostering a connection to the infinite.
Mystical Associations
The number 64 holds immense significance in Tantric traditions, symbolizing completeness and the cyclical nature of time. The temple’s circular layout mirrors the mandala, a spiritual and ritual symbol representing the universe. Some scholars suggest that the Chausath Yogini Temple served as an initiation site for Tantric practitioners, where secret rites and ceremonies were conducted to invoke the Yoginis’ blessings. These rituals may have included meditation, chants, and symbolic offerings to awaken the divine energy within.
Interestingly, the Yoginis’ representation as fierce yet nurturing deities also reflects a deeper philosophical understanding of the dualities of life—creation and destruction, fear and compassion, power and grace. This duality resonates with the concept of balance in the Tantric worldview, where opposites coexist to create harmony in the universe.
Preservation, Neglect, and Legacy
Over centuries, the Chausath Yogini Temple at Hirapur fell into disrepair, like many other Tantric sites across India. Rediscovered in the 19th century by a British archaeologist, it was subsequently preserved as a protected monument by the Archaeological Survey of India (ASI). Despite its status as a protected site, the temple has faced criticism for the lack of adequate restoration efforts. Many of the Yogini idols remain damaged, and the site struggles with insufficient maintenance, which risks further deterioration of this invaluable cultural heritage.
Some experts have pointed out that the ASI’s focus on more prominent temples has sidelined lesser-known yet equally significant monuments like Chausath Yogini. The lack of comprehensive restoration and promotion has hindered the temple from gaining the recognition it deserves, both within India and internationally. This neglect not only threatens the temple’s structural integrity but also its cultural and spiritual legacy.
However, the temple has seen renewed interest in recent years, thanks to efforts by local historians, researchers, and heritage enthusiasts. Workshops, guided tours, and awareness campaigns are being organized to highlight the temple’s unique historical and spiritual significance, drawing attention to its need for better preservation and care.
Thirumalapuram Rock Cut Temples—The Pasupathynatheswarar Temple, Tirunelveli District, Tamil Nadu.
Picture this: The rocky Varanasimalai hill (also known as Varanachimalai hill) in Thirumalapuram in Sankarankovil taluk of Thirunelveli district, Tamil Nadu. Step back into circa 750 CE, when the hill would have come alive with an army of craftsmen chiselling away into the rocky hill! Disregarding the blazing sun and the heat radiated by this rocky hill, they went on to carve out two temples from the solid rock face—the southern one is unfinished, while the north-facing one has been completed with finesse and is simply spectacular.
Today, twelve-plus centuries later, this temple—the Pasupathynatheswarar Temple—continues to be a sacred one for Lord Shiva’s devotees. There are special pujas here on every Pradosham Day (13th day of each lunar fortnight, a sacred day for Lord Shiva; praying on this day helps remove doshas or flaws in oneself) and on the annual Thiru Karthikai Day and the annual Maha Shivaratri Day.
The Pasupathynatheswarar Rock Cut Cave Temple is a marvel in stone and invokes an upsurge of emotions. An extensive temple chiselled out of a rocky mountain at a height of about 650 feet from ground level, this temple is reached by walking up a steep flight of steps that were carved out too. This ancient temple has a Façade flanked by pillars and pilaster, a GarbhaGrha (Sanctum Sanctorum) dedicated to a Shivalingam, and a rectangular MukhaMandappa (hall) with carved out niches housing exquisite, larger-than-life bas-relief sculptures of the Trinity of Hindu Gods—Brahma, Vishnu and Shiva—and Lord Ganapati.
A Nandi in the centre of the mandappa used to face the Shivalingam, like in any Shiva temple—used to, because the Nandi has been vandalized now and only its base remains, though supposedly, this temple is under the “protection” of the Archaeological Survey of India. Devotees continue to worship the remains of the Nandi even today.
Incredible Workmanship
As you walk through the façade into the temple, you step into the rectangular MukhaMandappa (5.91m X 3.13m), which has three niches carved out on its southern wall. Imagine excavating so much of stone out of a rocky mountain without power tools! By the way, the floor of the Mukha Mandappa as well as the façade is levelled evenly. In fact, there the ancient Pandya architects have even fashioned a long groove across the entire length of the facade to drain away rain water! Such has been their attention to detail and care for this temple.
The pillars of the façade, with BrahmaKanta (cubical structures) at their top and bottom and an octagonal columns (Vishnu Kanta) between them, is adorned with lotus medallions. There are Tarangapotikas or fluted corbels above them.
Priceless Bas-Relief Sculptures
The bas-reliefs of this temple are among the finest examples of Early Pandya Art and mesmerize us by their sublime aesthetics, besides evoking awe at the kind of devotion that the king of the day and the craftsmen must have had, to have attempted and accomplished this marvelous stone temple.
Lord Nataraja in chatura tandavam
The beauty of Lord Nataraja here, with his left foot slightly raised and the right foot on the floor is to be seen to be understood. The first niche (1.86m X 1.41m) of the Mukha Mandappa features a beautiful, four-armed, dancing Lord Shiva (Nataraja) in the ‘chatura tandavam’ dancing pose (the 107th dance posture among the 108 dance postures of Shiva). Bhootha Ganas stand on either side of him; the Gana on his right has been destroyed and only his legs remain, while the Gana on his left is seen playing the sirattai kinnari (a traditional Tamil musical instrument) with his right hand.
Lord Nataraja—with a cresent moon to the left of his jatamukuta (crown of braids)and the braided locks flowing down his shoulders—is seen holding a flower in his rear right hand, while he holds the yajnopavita (sacred thread) withhis front right hand, a palm leaf manuscript in his rear left hand, and has his front left hand stretched out above his shoulder. With a serpent coiled around his waist and thighs, an elaborate girdle with a floral clasp tying the short garment that he wears around his waist, adorned by serpentine spiral armlets and anklets, a palm leaf coil on his right ear lobe, a forearm band, a yajnopavita and udarabandha—Lord Shiva here is a sight of incredible beauty and mesmerising power.
The middle niche (1.90m X 1.40m) has a beautiful bas-relief of four-armed Lord Vishnu in standing posture. He is seen holding a sankha (conch) in his rear right hand, chakra (discus) in his rear left hand; his front left hand is on his waist and his front right hand is in Anjali Mudra. Lord Vishnu has been depicted wearing makarakundala on his ear lobes, a kritamakutam with wheel, udharabandha and yajnopavita, and adorned with sarapali, armlets and a forearm band, and attired in his pitambara garment in panchakacha style. There is a bhootha gana on either side of Lord Vishnu, their faces expressing entranced devotion.
Next to this is the niche (1.68m X 1.34m) with the bas-relief of a seated Lord Ganesha. Lord Ganesha here is an Idampuri Pillaiyar in Maharajaleelasanam. He is seen holding the pasa with his rear right hand and the tusk with his rear left hand. His front left hand is seen resting on his belly, while his front right hand holds a modhakam. Lord Ganesha is adorned with karantamakutam, armlets, fore-arm band, udhara bandha, and yajnopavita.
A Rare Sight
This is also one of the rare temples with Lord Brahma. On the eastern wall of the mukha mandappa of this temple is a niche with the relief sculpture of Brahma in standing posture with three visible heads and four arms. His right front arm rests on his hip, while his left front arm holds a dried bottle gourd. He holds a flower with his right rear arm and a palm leaf manuscript in his left rear arm. Lord Brahma is seen wearing a dhoti in panchakacha style. He is adorned with a jatamakuta, yagyopavitam (the sacred thread), sarapuli, udharabandha, keyura, and thick bangles.
Shivalingam That Has Seen Centuries of Abhishekam
The garbhagrha (sanctum sanctorum) of the temple lies on the western side of the carved out Mandappa, and is flanked by Dwarapalakas (gate keepers) at its entrance. At the centre of the sanctum sanctorum is a monolithic Shiva Lingam with squarish Avudaiyar (base). In the centre of the hall and facing the Shiva Lingam is the remains of a monolithic Nandi. One can see from the lingam that regular abhishekam was once performed for the Shiva Lingam. Jagathi, vrittakumudham and prathivari elements are present in the plinth (prathivari bandha adhitanam) of the sanctum sanctorum.
Inscriptions Demonstrating Local Patronage of the Temple
Traces of early Pandya murals and a couple of later-day inscriptions adorn the temple. Of the two inscriptions, one is a 11th century inscription while the other is a 12th century inscription (under one of the pillars) that mentions that a prince named Chakravartin Srivallabhadeva had gifted fertile land with trees, wells and tanks to the temple, demonstrating that widespread worship of these Hindu deities was prevalent in Tamil Nadu even then.
History of the Temple
The architecture style of this temple has been classified as the ‘Early Pandya Style’. Visualize the effort and the devotion that has gone in to carve out such poetry in stone from this unyielding rock of a mountain! The Thirumalapuram Rock Cut Cave Temples is a site of invaluable religious, historic and artistic value throwing light on the deep-seated Hindu ethos of Tamil Nadu.
On paper, the temple is supposed to be a ‘Centrally Protected Monument of National Importance” and preserved and maintained by the Archaeological Survey of India, Thrissur Circle. The bitter reality is that the Nandi has been vandalised and not much has been done to protect or highlight the importance of the temple.
This historic temple was carved out at a time when Pandya kings ruled this region. Temple art and culture flourished under their devout patronage and this was supported by the prosperity brought in by pearl trade across oceans by the Pandyas, such that the Pandya empire came to be tagged as ‘the richest kingdom in existence’ by venetian traveller and writer Marco Polo, who explored the Pandya Empire in the 13th century, after arriving at its port Kayal. Historical records state that King Maravarman Rajasimha I ruled between 730–65 CE, followed by the rule of Nedunjadaiyan/Varagunavarman from 765–815 CE.
A Tale of Woe: Regular Worship Prohibited; Lord Shiva Awaits His Due
History narrates that the Pasupathynatheswarar Temple was all along a functioning temple thronged by devotees from far and near, until in 1922 when these ancient cave temples were brought under the “protection” of Archaeological Survey of India. From a time of daily worship at the temple, it has come to pass that devotees have had to go to court to get the rights to celebrate the annual overnight Maha Shivaratri at the temple, with the ASI once restricting the customary overnight Maha Shivaratri celebrations here from sunrise to sunset (https://indiankanoon.org/doc/249161/).
A pertinent point that is recorded in this writ appeal is that “originally regular poojas were being offered by the devotees at this temple; the regular worship was interrupted only after the Thirumalpuram rock cut temples were declared to be an ancient monument in the year 1922 under the Ancient Monuments Preservation Act, 1904 and came under the ASI.”
Can the ASI interfere and put a spoke in the religious affairs of a community?
Priceless Pandya Legacy Lies in Languish
Today, as you walk up the path leading to this centuries-old temple, you will find an entire church complex staring down at you from atop this very mountain, with crosses and Church buildings all over the place.
A “Sendamaram Tirumalaimatha Church” now stands on top of Thirumalapuram Cave Temples that is under the “protection” of the ASI. Notice the name “Thirumalainatha” meaning “lord of Thirumalai” and closely patterned on the lines of Pasupathynatheshwarar! How could such blatant appropriation be allowed? This church is under the Diocese of Palayamkottai and their website openly states that the Church was built after destroying an ancient temple and using its materials: “First Sendamaram had only a small thatched church as its possession…. and he built up a chapel with the stones of a dilapidated Hindu Temple.” (http://www.palayamkottaidiocese.org/diocese/shrines/8) .
As it to add insult to injury, the Church complex built on the encroached temple hill has put up facilities and shelter spaces for Christian pilgrims and priests, while the Pasupathynatheshwarar Temple that has been in existence for centuries has no facilities for Hindu devotees.
A Case of Bizarre Ownership
To a complaint, the ASI has replied that the ownership of 62.22 acres of land including the Thirumalapuram rock cut Shiva temple belongs to Rev Father J Mahe, SJ Superior of Roman Catholic Mission (https://twitter.com/reclaimtemples/status/1374014951040282628?lang=en). This is a slap on the face to the devotees of Pasupathynatheswarar and the Pandya kings who have built this marvel in stone.
How is even possible for a later-day church to lay claim on a hill that has been the site of a temple for twelve-plus centuries? How could this historic temple site be under Christian occupation? Is it even legal?
Footnote: The Thirumalapuram rock cut temples lie about a kilometer away from the Thirumalapuram Bus Stop on the Senthamaram-Kallidaikurichi road, about 5km from Kallidaikurichi. Neolithic tools and other archaeological finds unearthed in this region point out that Thirumalapuram was the site of civilization even 10,000 years ago.
This research article is part of our efforts to locate and document ancient Hindu temples that is under encroachment and ruins. Efforts are then made towards their revival and restart of worship. You can support via https://reclaimtemples.com/donations/documenting-destroyed-ancient-temples/. This will strengthen the efforts and enable us make interventions on ground.
Daulatabad is an ancient city, in the north-central Maharashtra state of India, It is believed that lord Shiva once stayed in this place, hence it is also traditionally known as Devagiri or Deogir. It is situated in a hilly upland area about 13 km from Aurangabad. Located on a pyramid shaped hilltop, Daulatabad fort is considered as one of the most spectacular forts in Maharashtra. It is considered as one of the most coveted and impregnable forts of India.
It was constructed by the Rashtrakuta kings who built the world famous Kailasa caves, the fort was ruled by the Yadavas between 1187 to 1318 AD. Then, Allaudin Khilji attacked Daulatabad. It was here in 1347, Hasan Gangu Bahamani established the Bahamaini kingdom, shifting soon after to Gulbarga and they ruled here over 150 years. The fort was held as a fine and valued fortress by successive dynasties in the Deccan until it was taken over by the Nizams of Hyderabad in 1724 A.D. and it remained under their control till independence. During independence, in the unused mosque inside this fort, called Jami Masjid, an idol of Bharat Mata was erected by Hindus and this place thus came to be called as Bharat Mata temple.
The main structures at Daulatabad are the Jami Masjid and Chand Minar. The fort’s central pink minaret, 110 feet Chand Minar played a defensive as well as religious role in Daualatabad Fort and it is the second tallest tower in India after the Qutub Minar.
Jami Masjid, the mosque located within the Daulatabad Fort, was built in 1318 by Khilji ruler of Delhi, Qutub-ud-din Mubarak. This mosque is adorned with 106 carved columns/ pillars that were looted from several Hindu and Jain temples that stood at and around this site. The interior of the mosque is a blend of Indic and Islamic style of architecture narrating the painful testimony to the brutal persecution of Indic spaces.Muslim invaders, emperors and their followers used this space in Daulatabad fort as Jama Masjid for close to 700 years. One can enter the mosque through domed chambers approached by a series of steps.
According to various sources available on international history sites – It seems correct to say that this mosque was converted from a Hindu temple under the sovereignty of the Hindu kingdom, which obviously points to after plunder and religious persecution . The same seems true for the entire fort. The evidences are crisp throughout the structure of the mosque. Also, Hindu motifs and elements of construction can be clearly seen in the bases and the tops of the numerous pillars, and the inside of the ceiling. Viewing the whole space through the pillars, one may feel that he/ she is in a Hindu or Jain temple.
Quoting from the book ‘Hindu Masjids’ by Prafull Goradia –
What however is of interest to us is the unusual shuddhi that the temple undervent inside the outer·wall of the fortress. This historical event took place in 1948 on the morrow of the police action by the Government of India during the takeover of the Nizam’s Hyderabad. There had been a great deal of local pressure for the restitution of the temple. Leaders like Sardar Vallabhbhai Patel as well as Shri Kanhaiyalal Munshi were also aware that it was a Jain mandir which had been forcibly converted into a masjid by Alauddin Khilji. ·However, to avoid giving a religious or a communal colour to the shuddhi or reconversion, the idol installed in the sanctum sanctorum was that of Bharat Mata. It is therefore now known as the Bharat Mata temple, although for 700 years it had been called Jami masjid. The mandir was built on a plan not dissimilar to Palitana in Gujarat and Dilwara at Mount Abu, Rajasthan. There is a large courtyard. There were the usual traditional 52 pillars as in Jain places of worship. At the western end was a hall, typical of an ancient temple. A flat roof was held aloft by 152 stone pillars.The author and his colleagues during their visit in 2001 were told on authority that the pillars were constructed according to the Himar Panti style of architecture,one of whose special characteristics was the interlocking of stones without the use of any cementing material.
The flat roof had been modified to the extent that a small dome had been raised above where the mimbar was, prior to the shuddhi in 1948. On several of the beams were engraved the Chalukia emblem called Kiritmukh Patti which only confirmed that the temple was built during Chalukia rule. An unusual sight was the terracota colour with which the 152 pillars were coloured upto a height of about 12 feet. Above that, was white colouring. We were told that this was done during the Nizam’s period. One can only presume that the intention might have been to distract attention from the Jain character of the edifice. Also, between the outermost wall and the third fort wall, there is a structure which is much smaller than the Bharat Mata temple but of a similar design. There is however no courtyard. Uncannily, an image of Mahavir Swami can still be seen on more than one of the pillars.
Jami Masjid in Daulatabad Fort
Pillars Adorning Jami Masjid
A colonnade of Jami Masjid, Depicting Columns from Hindu Architecture
Bharat Mata Moorti Installed in Masjid During Independence
Fort With the View of 110 Feet Tall Chand Minar Next to Jami Masjid
Illustration from 1636 Padshahnama of Shah Jahan Showing Mughals Capturing Devagiri. Illustration to Text of Abdul Hamid Lahori
The Hill of Devagiri, Once Capital of Yadava Dynasty As per Internet Sources
A Jain Relic Found In Daulatabad Fort (This file is licensed under the Creative Commons Attribution 3.0 Unported license. Attribution: Udaykumar PR)
Source – ‘Hindu Masjids’ by Prafull Goradia
Source – ‘Hindu Masjids’ by Prafull Goradia
It feels surreal to go through history of this fort in the mind, the capturing, destabilizing of a faith to make way for intolerant iconoclasm that took pride of simply subjugating the former, instead of assimilation and real mutual respect. It would be great to see this fort restored as the traditional Devagiri region, with archaeology going back to time as much as possible to resurrect the aura and sacredness of the place. Restoration of ancient Hindu/ Indic spaces is an elaborate process, it will take its time but it needs to be done.
Tirunavaya in Kerala is a very sacred place for the Hindus from ancient times. It is known for its ancient Hindu temples. The river Bharathapuzha at Tirunavaya has a special sanctity and relevance, because it flows between the temple of god Vishnu (Nava Mukunda) on its right bank and temples of Brahma and Siva on its left. In this sacred place of Tirunavaya, there used to be a vibrant cultural & spiritual river festival since ancient times called Maghamaka Mahotsavam, that took place every 12 years. It happened on the banks of holy Bharathpuzha. Maghamaka Mohatosava is Kerala’s oldest and most spectacular spiritual gathering whose history goes back by thousands of years. It is believed that various forms of martial art and intellectual contests, cultural festivals, Hindu ritual ceremonies and folk art performances were held at this beautiful festival.
The Maghamaka Mahotsavam is held in the month of Magha (January – February) when the Jupiter is in Aries,Sun & Moon are in Capricorn, or Jupiter is in Taurus and Sun in Capricorn. It is believed that a holy dip in Bharatha river will help to cleanse the inner selves, wash out the evils and open up the path of righteous living. Maghamaka snanams are also believed to have curative effects for the chronic ill-health. It is believed with great devotion that during the Maghamaka period, Brahma, Shiva and Narayana, are all present in the river.
Unfortunately, in our turbulent history, the last Māghamaka festival was held in 1755 CE. It came to an end with the conquest of Kōzhikōde by the Sultān of Mysōre, Ḥaidar ʿAlī (1766 CE) and the subsequent Treaty of Seringapatam (1792) with the English East India Company. But the good news is that, this ancient festival of Maghamaka Mahotsavam which was once organised by the Chola and Chera, & other Kingdoms, now stands revived after a gap of 253 years from 2019 onwards by the initiative of Ugra Narasimha Charitable Trust along with Oral History Research Foundation. The festival will now be a yearly event and shall cause a revival of Dharma.
This festival aims to revive the region’s rich cultural heritage and promote the ‘trimurty sangama’ villages Thirunavaya and Thavanur into a nationally known pilgrimage site.
Revival of Maghamaka Mahotsavam in 2019
The Ugra Narasimha Charitable Trust in association with Oral History Research Foundation revived this beautiful ancient festival and held it from 21st to 23rd January, 2019 in the Navamukunda temple in Malappuram, Kerala, on the banks of Bharathapuzha at the place called Trimurti Sangama. The main attractions of the year’s program were Sanyasi Sangamam, Nila Aarthi, Nila Pooja, Nila Snanam, National History Seminar, Union of Royal Families & Royals, Samuha Agnihotrayajnam, Mahamangalya Homam, Hindu Religious & Cultural Conference, honouring the memory and distinguished career of Achyutha Pisharodi (the famous Sanskrit grammarian, astrologer, astronomer and mathematician).
Swami Chidanandapuri ji of Advaitashram also released the book ‘Destroyed Temples of Kerala Vol 1 (Malayalam)’ on 23 Jan 2019 during the festival. The book reveals the history of 25 destroyed Hindu temples of Kerala.
The festival was inaugurated by the representatives of various royal families of Kerala on 21st of January, 2019. In total,126 Sanyasis and 2 Mathathipathis attended the rituals apart from other dignitaries. Various highlights of this beautiful cultural gathering in pictures are mentioned below –
Agnihotra Homam by 108 Women
Sadhus from all over India being welcomed at the Mahotsavam
Inauguration of the seminars on Day 2 by Shri KK Muhammad , former Regional Director of Archaeological Survey of India and main speech by Shri Anil Vallothol, Vice Chancellor of Malayalam University
Rituals being performed on the banks of Bharathapuzha
Speech by Acharya MR Rajesh of Kashyapashram on the importance of Vedas and Upasana
Swamy Chidanandapuri of Advaitashram releasing the book Destroyed Temples of Kerala
This year too, this ancient river festival of Kerala was successfully conducted in the ancient villages of Thavanur and Tirunavaya in Malappuram Kerala. The festival were conducted on three days from 10th to 12th Jan, 2020.
The MahaRudra Yajna and DwiShata Chandi Yajna was conducted with Shri Ramesh Natarajan ji and his wife Smt Gayatri Nayatarajan ji of GRD Iyer Gurukul as Acharyas. More than 100 ritwiks from across the world and Bharat joined the yajnas.
Yajnashala
On 13 Jan 2020, the Sanyasis and Sadhus conducted Nila aarti and Nila Puja (worship of Bharatapuzha). Since the waters during this auspicious time are considered as having presence of all the rivers, many Sadhus also took a ceremonial dip in the river. The Sanyasis who assembled during the event were addressed by Swami Chidananda Puri ji of Advaitashram.
The festival which was stopped in 1766 AD due to invasion of Hyder Ali and Tipu Sultan thus stands revived. It is hoped that it shall get bigger with time and regain its ancient status. It is believed by the dharmikas that wherever Devas and nature are honored, it brings spiritual progress and material prosperity to that region and all those who have contributed , supported and have become part of the worship. Honoring the ancient traditions will eventually cause the revival of Dharma in the region.
Traditions are a critical foundation of our culture, a culture that is based on truth, duty, love and respect for all. They help form the structure and basis of our families and our society. It is the traditions, their meanings and values, which shape who we are today and who we are likely to become tomorrow. Once we ignore the meaning of our traditions, we get into the danger of damaging our identity. So, it is beautiful and significant to preserve our unique traditions which are based on honoring the entire nature.
In the south-western part of New Delhi, the area that is now called Vasant Kunj, few kilometers from Qutub Minar, lies the tomb of prince Nasirudin Mahmud, eldest son of Mughal Sultan Shamsud-Din Iltutmish.
Indira Gandhi Centre of Arts, Ministry of Culture, GOI says about Sultanghari on its website –
‘The Sultan Ghari’s tomb lies about 8 km southwest of the Qutub, near Mahipalpur (originally known as malkapur). It was built in 1231 by Sultan Iltutmish over the remains of his eldest son and heir-apparent, prince Nasiru’d-Din Mahmud.
Laid out within a walled enclosure with bastions on corners, which impart it the look of a fortress, its octagonal grave-chamber lies underground, as the level around it was raised by a rubble-packing. The ceiling rests on columns raised with two pillars each robbed from an earlierHindu shrine; carved lintels from another were found embedded in the thick lime-concrete roof. Other pieces were used in the ceilings of the prayer-chamber and bastions and the pillars re-utilised in the verandahs, originally used as a madrasa, after chipping the decoration off them. The tomb was repaired later by Firoz Shah Tughluq.’
Almost every source or mention of Sultanghari on the web uses the word ‘built’ for a glaring example of an intolerant wound inflicted on the history of a dharmika heritage which has been now crying for about 800 years that it has been forcibly hybridized and appropriated, initially with force, and later the acceptance came by the sheer propaganda of secularism. This in spite of the fact, that most historical written sources mention that a hindu structure, most probably a temple, stood there and the destructed parts of which were unabashedly misused to create the tomb.
The monument of Sultanghari is made of grey granite, red sandstone & marble with Hindu motifs and later-era Islamic inscription were added tastelessly to mark a religious victory. If nothing else, the pictures are narrating the saga eloquently.
Various ASI (Archeological Survey of India) officers in the past have written about the existence of a Hindu structure, most probably a big temple, at the exact location of Sultanghari, which was constructed during the Gurjara-Pratihara period. Some of these are mentioned in the book ‘Hindu Masjids’ by Prafull Goradia. Quoting some important statements from the book –
Naqvi has taken pains to describe at length the edifice which began as a temple, got converted into a tomb and to which was added a masjid with a marble mehrab and then a gate with pretty Arabic calligraphy of verses from the Holy Quran. As he puts it, the gateway projects 13 ~feet from the enclosure wall and is approached and entered by a flight of steps flanked by two square rooms which are roofed with stone slabs in the Hindu fashion. The external archway of the gate is formed by overlapping courses of marble and around it is the important Arabic inscription in Kufic characters.
He winds up his description with the words: The Hindu elements in the architecture of the monument are apparent in the dome of the mosque and the partly defaced Hindu motifs on some of the pillar brackets of the western colonnade. Thepresence of a Gauripatta or receptacle of a linga in the pavement of the western colonnade is a further significant point. Furthermore, the marble stones in the external facade of the mosque are serially numbered, indicating their removal from elsewhere.
The book also mentions historian Cunnigham’s writing on Sultanghari –
Cunningham’s observations made in 1871/72 should be taken even more seriously because his impartiality would be beyond doubt. There would be no bias as between the Hindu and Muslim viewpoints. In the ASI report of those years, he has written that the tomb of Sultan Ghari, with its domes of overlapping courses, appears to be pre-Muhammadan, but when to this feature we add the other Hindu features, both of construction and ornamentation, the stones set without cement in the walls, the appearance of wear or weathering of the stones, greater even than in the Kutb, though similar in material, and the fact that the inner cell was originally finished in granite, but afterwards cased with marble, it becomes extremely probable that this is, like the Kutb, a Hindu building appropriated by the Muhammadans, and the probability is rendered almost a certainty by the existence of the central cell, which is a construction adapted to some Hindu forms of worship, the Saivic, but which is an anomaly in Muhammadan architecture.
Tomb of Nasirudin Mahmud
Colonnade with different size slabs Source – Wikipedia
Hindu temple pillars
One of the inscriptions in Sultanghari Source – Sanskriti Magazine
So, from most records it is evident that there indeed was a reverential Hindu structure twisted and turned into a tyrannical victory reeking of absolutism in the oppressive sense. However, the author of ‘Hindu Masjids’ and other locals of the Sultanghari area mention that both Hindus and Muslims have been offering prayers in the said premises since several years and therefore, this has come to be a symbol of Muslim tolerance.
Calling it ‘tolerance’ is baffling, because in a Hindu majority nation post Independence, one is only allowed genuine ownership of barely a very small fraction of the real heritage that is centuries old and that has survived through sacrificing a lot of blood. This is the truth that has to be accepted here. And this truth is based on historical evidential validity. That it is not indeed ‘tolerance’, it is in fact a make-believe tolerance in cases where there is clear evidence that the heritage truly belongs to the Hindus but the claim to it, is shared. This ‘tolerance’ will cease to exist if at all this becomes a Muslim majority nation and the entire history is evidence of it.
A look at different sources of information about Sultanghari suggests planned restoration work. Most suggest that the heritage area of Sultan Ghari extends to 61.8 acres. This monument has been declared as a Grade A monument by the Indian National Trust for Art and Cultural Heritage (INTACH), The plan of restoration is under implementation by the Delhi Development Authority (DDA) and it seems to have undertaken the following construction activities as per Wikipedia –
The entrance gates of the Tomb have been built with dolphur sandstones to match with the architectural setting of the Sultan Ghari tomb, adopting the same technique as used for building the domes.
100 m of restricted area and 200 m of regulated area are demarcated and fenced and four approach paths/ tracks constructed that lead to the main tomb.
A water conservation plan (water harvesting) has also been evolved to partially meet the water requirements for the park around the tomb.
ASI’s control extends only up to 300 m from the tomb since the rest of the area surrounding it is proposed for urban development by the Army.
So as we can see, the authorities seem more interested in protecting the later creativity of appropriation of a structure rather than reclaiming the original heritage that could be older than two millenniums. Of course, the tomb and the appropriation is also a part of history, but to provide balm to civilisational wounds, an independent Bharat could do well to shift the appropriated parts of the structure to somewhere else.
So while all history has to be accepted, we have heritage sites, especially Sultanghari, clamoring for a rightful presentation as a dedication to its ancestors who must have gone at length to try and preserve what they built with great devotion and taste.
This article is part of our efforts to research, document and publish about the ancient Hindu temples that came under the sword of Islamic invaders, so that Hindu society can reclaim, restore and revive them. You can contribute towards the efforts via https://reclaimtemples.com/donations/support/ or via UPI/BHIM to donate@hsbc
We give below, state-wise and district-wise, the particulars of Muslim monuments which stand on the sites and/or have been built with the materials of Hindu temples, and which we wish to recall as witnesses to the role of Islam as a religion and the character of Muslim rule in medieval India. The list is the result of a preliminary survey. Many more Muslim monuments await examination. Local traditions which have so far been ignored or neglected, have to be tapped on a large scale.
We have tried our best to be exact in respect of locations, names and dates of the monuments mentioned. Even so, some mistakes and confusions may have remained. It is not unoften that different sources provide different dates and names for the same monument. Many Muslim saints are known by several names, which creates confusion in identifying their mazars or dargahs. Some districts have been renamed or newly, created and a place which was earlier under one district may have been included in another. We shall be grateful to readers who point out these mistakes so that they can be corrected in our major study. This is only a brief summary.
Sita Ram Goel
It should be kept in mind that the list below doesn’t include all the temples destroyed by Muslims and which were converted to mosques. The below is the list of mosques and Darghas where evidences exists of having been made after destroying the temples at these locations. In many mosques, Muslim rulers were able to eradicate all signs of temples, and hence not given in below list. Also the list is based on the list prepared by Sitaram Goel in 1990, hence the list correspond to the geography of the state and districts as it existed then.
Anyone is free to visit the below list of mosques and see the remnants and materials of Hindu temples. Archaeological Survey of India should conduct an excavation of below mosques to find out more about the ancient temples in these locations and possible mass graves around the mosque sites.
A Hindu temple remains so till eternity as PranaPratishta is done during the consecration. And being perpetual minors the property rights of the Deity are never abated as per law. Our Gods are lying mutilated in Hindu temple sites across Bharat awaiting resurrection and revival of worship. Be part of the movement to #ReclaimTemples
Ambarnath Temple in Maharashtra is one of the ancient temples of Bharat and is known for its unique architecture. It was built in 11th century AD and is dedicated to Lord Shiva. This magnificent temple is located on the banks of Waldhuni river.
According to legend, this temple was carved from a single stone by Pandavas in one night as they took shelter here. The temple has its Garbhagriha below the ground, reached by around 20 steps from the Mandapa. The temple has open Shikhara, and legend has it that the temple has hidden passageway which was used by Pandavas. Interestingly you will find a passage that is now locked and nobody is allowed to go through. Every year lakhs of Hindus visit the temple especially during the holy Shravan month and Sivratri festivals.
Unfortunately the ancient temple and the Deity has become victim to the appeasement politics of Bharatiya Janata Party. A coterie of politicians from NDA government at centre, BJP government ruling Maharashtra state and Corporators of Bharatiya Janata Party ruling Ulhasnagar have come together to desecrate the sanctity of the temple by allowing a Muslim graveyard in the vicinity of the temple. Hindus of the area were in a rude shock when they saw the proponents of Hindutva politics started treading the same old path of Muslim appeasement for a few votes. The hardest part was that they chose to appease Muslims by desecrating the ancient temple and also by displacing hundreds of Hindu families living near the temple.
Muslims of the area were demanding a new graveyard for them in addition to the one they already use. They were issued a land which was far away from the temple at first. However the land allocated for Muslim graveyard were opposed by builder mafia as they feared this will lower the value their property being developed. Our Prime Minister Narendra Modi is hell bent on providing safe haven for businessmen, the BJP government in Maharashtra was no lesser in their friendliness with realtors. The original land allotted for Muslim graveyard was changed and a new land near Ambarnath Siva temple was finalised by the administration.
The new land near the Ambarnath temple was opposed by both Hindus and Muslims of the area. Muslims feared that this will lead to unnecessary confrontation with Hindu community, as graveyard will desecrate the Siva temple. Also the Muslim graveyard also included Ganesh Visarjan pond that was used by Hindus during Ganeshotsav. However the politicians and state administration have asked them to keep quiet and leave the whole matter to them. Surely the politicians couldn’t offend the realtors and builder mafia. Easier was to displace Hindu families and desecrate the Siva temple, as Hindus have relied totally on BJP and RSS for their safety and security.
The Ganesh Visarjan tank was actually made by the same municipal council at a cost of Rs.80 lakhs on plot no. 243 . The Ganesh tank would also be demolished by the Devendra Fadnavis government as part of converting the entire land into a graveyard.
The intervention of the Narendra Modi government at centre also quickened the whole process. In year 2017, it is said that Muslims of the region requested Narendra Modi to intervene and he entrusted the matter to Muqtar Abbas Naqvi, the Minority Affairs minister. Naqvi inturn wrote a letter to Maharashtra government asking them to act on the request for graveyard for Muslims.
The process of making a graveyard near Ambarnath temple was hastened after central intervention. The Ulhasnagar Municipal Corporation which is governed by Bharatiya Janata Party issued notification of converting the land into graveyard. This was done by ignoring the recommendation of many officers who cited the illegality of the same. The land was coming in the flood zone and was prohibited for use as graveyard.
But for those politicians who were blind in appeasement and with insatiable hunger for votes, rules and laws were no hinderance. They went ahead with the process of demarcation of land as graveyard. Hindus were alarmed at the betrayal of the Hindutva politicians and had no other option except to move High Court. However the remedy was denied as the Maharashtra government on oath misled the court with blatant lies in their affidavit. The court was made to believe that the graveyard was as per law and the Hindus who moved court was driven by malice. The fact however was that the graveyard was shifted to near Ambarnath Siva temple at behest of builder mafia.
The below map will clearly show that the proposed graveyard is only 223 metres from the Siva temple. Also the graveyard will subsume the land which now has Ganpati Visarjan tank and also the land where around 250 Hindu families reside.
Buoyed by success in denying justice to Hindus via courts, the Ulhasnagar Municipal Corporation immediately issued notices to 250 families living nearby the proposed graveyard to vacate their residences. There was no alternate accommodation or land given to the families by Maharashtra government. Also was ignored the fact that inclement monsoons will bring unforeseen miseries to women, children and every person who are dispossessed of their land. Surely the Bharatiya Janata Party has new priorities and it calls for accommodating the dead of Muslim community by making around 250 Hindu families homeless.
The Ambarnath Siva temple has around lakhs of devotees visiting Mahadev during festivities like during Sivaratri and the area demarcated as Muslim graveyard is used by devotees. There is a very likelihood that communal tensions will arise in the future as the land in vicinity of ancient temple is used by Muslims for burying dead and their own religious purposes.
The traitors are said to worser than enemies and when they stab from behind, the wounds are mortal. While backstabbed by Brutus, Caesar had said ” Et tu Brutus, then fall Caesar”
However the Hindu community are in no mood to fall or surrender. A new resistance has arisen, the revival has started. As the self proclaimed Hindu saviours and wannabe Hindu Popes of Rashtriya Swayamsevak Sangh has not opened their mouths and has kept themselves aloof from the burning issue, new Hindu youth are entering the fray to defend Sanatana Dharma and preserve the sanctity of our temples and the secure the lives of the Hindu families.
The question remains as to how long Hindu Samaj will allow themselves to be backstabbed by the Bharatiya Janata Party and Rashtriya Swayamsevak Sangh. The wounds inflicted by Sangh on the Hindus of Kashmir where they sided with PDP separatists is still fresh in the minds of every Hindu.
Will Hindus allow their temples to be defiled and families to be rendered homeless? Or will Hindus demand answers from the traitors of the Bharatiya Janata Party who has sided with Muslims or from the leaders of Rashtriya Swayamsevak Sangh who has refused to protect the sanctity of our temples? Will Hindus be able to fight the combined might of traitors within and the enemies outside?
Chandravati was ruled by the Parmar Dynasty (Rajput Clan)of Abu. The remains at Chandravati on mount Abu seem to point to the eleventh and twelfth centuries as the time of greatest wealth and splendour . The old ruins temples, torans and hindu god goddess deity scattered over the large area, bear testimony to its past glory. In 1412 A.D great wealth fell into the Muslim invaders Hands, lost almost all independence. Another hundred years completed its ruin. 1411 – 1412 A.D Chandravati has remained forsaken and desolate. Though some are more modern, most of the Chandravati remains belong to the eleventh and twelfth centuries, the best period of Abu architecture (1032-1247).Sahasamala Devada shifted his capital to Sirohi around 1450 AD, and from then on Chandravati lost its glory.
The second season of excavation that commenced from January 12, 2015 spearheaded by Prof J S Kharakwal of JRN Rajasthan Vidyapeeth, Udaipur would continue until the February. The project is a joint venture of the Archaeological department and Rajasthan Vidyapeeth University, Udaipur.
Unit of the research team has spotted craft area of the township along the Sevarni, the southern fringe of the settlement. It is likely that out of three dozen temples a few may belong to craft folks. The exploration unit has also discovered a few watch towers located to the east and south east of the settlement. Line drawing of the temples, craft area, and other complexes is also underway. Members of excavation team are Vineet Godhal, K P Singh, Narayan Paliwal, Rohit Menaria, Rajnikant, Joginder Singh, Baishakhi and Prakash.
As many as three fortified enclosures have been discovered so far. “The largest fortified area, spread in about four hectares, is located in the valley of Banas whereas remaining two forts, about three dozen temples, around a dozen bawaris, besides a very large settlement are located in the valley of Sevarni, a tributary of the Banas. Unfortunately, a major part of the ancient city was destroyed while the Abu Road -Palanpur highway was made,” informed Prof Kharakwal. It has in fact divided the ancient township into two parts.
In 1824 Sir Charles Colville and his team the first European visitors to Chandravati, found twenty marble edifices of different sizes. One Hindu temple was adorned with rich, very well executed sculptured deity and ornaments in high relief, many of the figures almost quite detached. The chief images were of Lord Brahma, two Shiva, Godesses Mahishasurmardini , Yama. Except the roof of the domes, whoso outer marble cover was gone, the temple was white marble throughout, the lustre of tho prominent part undimmed. Near the temple, two richly carved columns, supporting an entablature and sculptured pediment, are probably triumphal pillars. When visited by British explorer Burgess in 1874, of the twenty buildings not more than three or four were left. One temple to Brahma was adorned with rich and finely executed sculptured and ornaments in high relief. Another scholar, Ferguson, found the pillars so highly ornamented in details and varieties that no two pillars are exactly alike. Pillars sketch in 1866. During excavation ASI found two fortifications, a large settlement, about thirty six temples, around twelve bawaris are located in the valley of Sevarni river which is tributary of Banas. The other two fortifications, a large settlement, about thirty six temples, around twelve bawaris are located in the valley of Sevarni river which is tributary of Banas. There were a large number of temples in Chandravati. They were mainly Lord Shiva temples. At present not a single temple is in order. Even its ruins, sold and carried off as building materials, have all but disappeared.
The town Barakar is know for its Siddheshvara Temple, an early (9C) Hindu religious structure of the Orissan style with a prominent shikhara. It later served as inspiration for other temples, devoted to Ganesh, Durga and Panchanana, built in the 16C.
The Siddheshvara temple, seems to be the oldest and was built around 8th-9th century. It is amongst the oldest rekh-deul temples in West Bengal. The temples have Shivalingams and deity of Ganesha and Durga. Many stone deity of Lord Vishnu have been discovered in the complex. “The object of worship”, Beglar writes, “is a figure of a fish lying flat, serving as an argha to five lingam holes cut in it”. I found 5 shiva lingams, surrounded by a sort of parapet created with modern cement. The purpose of the parapet is obvious – copious amounts of water are poured on the lingams as part of worship and the water has to be directed towards an outlet in the floor. No doubt locals, who have kept the temple active, have done this for their own convenience. Outside the temple are two decayed but identifiable stone “nandi” bulls, Lord Shiva’s mount.
Siddheshvara Temple at Barakar, Burdwan district taken by J.D.Beglar in 1872-73. Beglar wrote, “Barakar…contains several very interesting ancient remains, in excellent preservation”. Temple number 5, “…consists of a cell and an antarala, or vestibule. It does not appear to have ever had a mahamandapa in front. The object of worship is a lingam, placed in a great argha, 4 feet 7 inches in diameter. Besides this there are lying, in and out, statues and fragments, among which may be reckoned, Ganeca, a 4-armed female, a 4-armed male holding a sword and a trident in two hands, and some nondescript fragments.”
J.D. Beglar, Report of a tour through the Bengal Provinces…in 1872-73 (A.S.I. vol. VIII, Calcutta, 1878), p. 151-3 The temple was built in the ninth century however the adjacent mandapa is a modern addition.
Standing adjacent to Siddheshvara temple is significantly different from the other 3 extant temples in architectural style. The shikhara or tower, in this case, is much lower. At the top of the four corners of the shikhara are four animal figurines, facing outward. While it is difficult to say exactly what these are because they have significantly decayed, I have a feeling that these are lions. Four lions facing the four corners is something we see on top of the Kailasa temple in Ellora as well, although what purpose they serve, I do not know. The shikhara itself is much more profusely decorated, and although the stone has decayed, it is is still possible to make out that rich carvings are in a whole different class altogether. The carvings appear to depict Puranas scenes though several kirtimukhas are also present. The shikhara is topped by a very large amalaka or disc, which is topped by what appears to be a very plain stone cylinder. Beglar writes that the temple may have had a metal trishula, Lord Shiva’s trident, on top at one point. Above the entrance to the sanctum, there is a sculpture of Lord Shiva, seated in the lotus position with a snake on his right. He is flanked by two other figures, one female, and one male. Decayed sculptures of Shiva with his consort appear between each of the animal figures on the shikhara.
Siddheshvara is also the only temple to have a mandapa, although this seems to have been added later on. This is immediately apparent from the fact that the mandapa contains windows with keystone arches, which are clearly colonial. But Beglar had found one further clue, and that is that the mandapa, in this case, seemed to be covering the mouldings on the front of the temple. Even in 1872, the mandapa was devoid of a roof, and today, a makeshift bamboo structure is used, covered by waterproof material when needed.
Inside the sanctum, there is a simple lingam which is now surrounded by modern cement, probably to direct the flow of water which is poured on the lingam, to the gutter in the floor. Beglar had found several other figurines lying outside the temple, including a Ganesha, a four-armed female and a four-armed male holding a sword and trident. These have been ruined so much that it is impossible to identify them.
After the Muslim conquest of Bengal ancient stone temple of Lord Shiva Siddhesvara original Lord Shiva Lingam has been stolen or destroyed , half portioned of the temple was being destroy. Temple Siddheshvara of Barakar, Burdwan district is surviving for existence due to lack of Government and local people care and ignorance.
Strange times we live in. We see Tipu Sultan immortalized and festivals arranged by the elected governments in his name. Many historians however claim that Mysore ruler Tipu Sultan was a communal fanatic who conducted a jihad in Karnataka and Kerala by destroying several temples, forceful conversion of Hindus and butchered those who refused to convert to Islam.
The letters from Tipu to his Generals illustrate religious fanaticism of the Sultan. Renowned historian and statesman Sardar K M Panicker had translated these letters and were published in Bhashaposhini 1099 Chingam vol. I
Letter – 6 : Sent to Ziyad Abdullah on 1790 January 18th:
“With the help of Muhammad and blessings of God, we have inducted nearly all non-believers into Islam. Few people are left unconverted at the border of the Kochi Kingdom. I have decided to convert them also as Mohammedans soon. I consider this as a religious War.”
There is an argument that Tipu Sultan was a secular who funded the renovation of some temples. Showing the temple in the fort, they ask, had Tipu been an iconoclast wouldn’t he be demolishing the temple in his headquarters first? Tipu kept Brahmins as advisers. They ask why he did not convert these Brahmins if he was an Anti-Hindu?
What is the truth in this? Tipu blindly believed in astrology. The palace Astrologists were Brahmins. Since the temple in Srirangapatnam Fort belonged to them, Tipu did not demolish at the temple. Astrologers attributed the continuous defeats met by Tipu to the demolition of temples and suggested the renovation of temples as the only remedial measure. His donations to the temples were a result of this advice.
There is also a reason for him not changing the religion of the palace astrologists. The astrologists of Srirangapatnam fort were traditional brahmins. Tipu’s father Hyderali was a faujdar in Dindigul when he treacherously captured the throne of Mysore. In June 1759 Hyder could install his aide Kunde Rao by replacing Nanje Rao, the only remaining minister of the puppet King of Mysore. In 1761 June, Hyder captured power by ousting Kunde Rao. So technically he was not the King. Since the customs and ways of the palace have been formally recognised to keep the power intact, the palace Astrologers were spared from being subjected to religious conversion.
Mohemmadan army under Hyder first entered Malabar to collect the 12 lakhs rupees they had to obtain as per the war treaty signed with the Samoothiri of Calicut. In those days, Kannur was known as the land of Moplahs. The Moplah soldiers of Ali Raja, of Kannur, had already joined the Mysore Army. Like Tipu, Hyder’s raids also were also driven by the religious hatred to annihilate Hindus. Hyder Ali and the Moplah’s killed numerous Hindus. He organised his jihad in Malabar by plundering and torching the temples. His son Tipu continued this Jihad of his father and the atrocities and destruction rivaled that of Hyder Ali.
Tipu was in Ponnani, while Hyder Ali died on December 7th, 1782. Being a hardcore Islamist, he decided to convert Kerala into an Islamic country and annex it to Mysore. Brutally, he started over his jihad from where Hyder Ali stopped.
The story of Tipu Sultan is one of genocide, destruction of Hindu temples and pure evil . Recounting just one incident is enough to reflect his cruelty and barbarism. Around 2000 Hindus had sought refuge in the Kuttipuram fort of the Kadathanattu Raja inorder to save themselves from the Muslim invaders. Tipu Sultan threatened them to be killed unless they converted to Islam. Many converted out of fear and they were forcefully fed cow meat.
More than 3000 Hindu temples were destroyed during the invasion of Tipu Sultan and subsequent Moplah riots. Hundreds of such ruins exists even today, where the Vigrahas can be seen with their hands, legs and head cutoff. These temples are mute witnesses to the genocide and terror that Hindu society had to suffer from religious extremists and marauders. In 2018 was started the efforts to document such ruins and revive such temples. Any support towards the efforts can be made via https://reclaimtemples.com//fundraisers/
Courtesy: Destroyed temples of Kerala Volume 1, Introduction. Author: Tirur Dinesh
