Ramanisblog

Month: March 2014

  • Dasaratha Wives Three, 350, Or 60,000

    We are aware that King Dasaratha, father of Lord Rama, had three wives,Kausalya, Kaikeyi and Sumitra.

    There are versions which state that he had 60, 000 wives.

    King Dasaratha and his three wives.
    Dasaratha with his three wives,Kausalya, Kaikeyi and Sumitra.
    Image Credit.: http://www.pbase.com/svami/image/112926258

    It is also stated that he married them because of Paraashram’s vow to kill the Kshatriyas as a revenge for his father’s death.

    however the was one exception, that he will not kill a Kshatriya, who had Marriage Kangan on his wrist.

    This Kangan, yellow band of Thread was used to be worn for one year from the date of marriage.

    Convinced that he could not beat Parashurama, Dasaratha married ne woman a Year to escape the wrath of Parashurama.

    What does Valimiki Ramayana say on this?

    (i) Valmiki Ramayana, Ayodhya Kanda, Chapter 34, Verses 10 to 13:
    ‘Dasharatha summons Sumantra to fetch all his wives when Rama was ready to to go to forest. Sumantra, after entering the gynaecium, spoke these words to those women as follows: “Oh, the venerable ladies! The king is calling you. Go there without delay. All those women, asked thus by Sumantra as per the king’s orders, went to his palace, after knowing the instructions of their husband.’
    Valmiki Ramayana, Ayodhya Kanda, Chapter 34, Verse 10
    Dasaratha said to Sumantra,
    “Oh, Sumantra! being all my wives, who are here. Surrounded by all of them, I want to see the virtuous Rama.”
    (‘who are here’ means available at the capital city then)
    Valmiki Ramayana, Ayodhya Kanda, Chapter 34, Verse 13:
    अर्ध सप्त शताः ताः तु प्रमदाः ताम्र लोचनाः |
    कौसल्याम् परिवार्य अथ शनैः जग्मुर् धृत व्रताः || २-३४-१३
    “ardha sapta shataah taah tu pramadaah taamra locanaah |
    kausalyaam parivaarya atha shanaih jagmur dhrita vrataah ||” 2-34-13
    atha= thereafter; taah= those; ardha sapta shataah= THREE
    HUNDRED AND FIFTY pramadaah= women; dhritavrataah= steadfast in their vow (of devotion to their husband); taamra lochanaah= having red eyes; parivaarya= encircling; kausalyaam= Kausaly; jagmuh= went; shanaih= slowly.
    ‘Encircling Kausalya, three hundred fifty women, steadfast in their vow (of devotion to their husband), with their eyes reddened, went there slowly.’
    (ii) Valmiki Ramayana, Book II : Ayodhya Kanda, Chapter (Sarga) 39, Verse 34 & 35:
    Rama said to Queen Kausalya, His mother,
    “Oh, mother! You do not grieve. You look after my father. The end of exile will come rather soon.”
    “Fourteen years will elapse, while you are asleep. you as such, will see me, duly arrived here in my entire being, surrounded by my well-wishers.”
    (iii) Valmiki Ramayana, Book II : Ayodhya Kanda, Chapter (Sarga) 39, Verse 36:
    एतावद् अभिनीत अर्थम् उक्त्वा स जननीम् वचः |
    त्रयः शत शत अर्धा हि ददर्श अवेक्ष्य मातरः || २-३९-३६
    etaavad abhiniita artham uktvaa sa jananiim vacah |
    trayah shata shata ardhaa hi dadarsha avekshya maatarah || 2-39-36
    36. uktvaa = uttering; vachah = words; etaavat = of such quality; abhiniitaartham = end appropriate meaning; aavekshhya = refelected again; dadarsha = (and) gazed at; trayah shata shataardhaah = his three hundred fifty; maatarah cha = mothers also.
    Uttering the aforesaid words of such quality and appropriate meaning to his mother, Rama thought once again and gazed at his three hundred and fifty step-mothers.
    (iv) Valmiki Ramayana, Book II : Ayodhya Kanda, Chapter (Sarga) 39, Verses 37 to 40:
    Rama joined his palms and saluted those step mothers also, who were too distressed in the same way and spoke these words which were in consonance with the spirit of righteousness.
    “Please excuse me, if I have done any mistake either becuase of our living together or due to ignorance on my part. I now take leave of you all.”
    All those women, whose mind was overpowered with grief, heard the aforesaid cool submission of Rama, which was in consonance with righteousness.
    While Rama was speaking thus, an outery, resembling the wail of female cranes arose from those wives of Dasaratha.
    2) Kambha Ramayanam:
    (i) Ayodhya Kandam, V – Thailamattupatalam, Verse 74:
    அயோத்யா காண்டம், 5- தைலமாட்டுப் படலம், பாடல் 74:
    “மாதரார்கள் அறுபதினாயிரரும் உள்ளம் வலித்து இருப்ப
    கோது இல் குணத்துக் கோசலையும் இளைய மாதும் குழைந்து ஏங்க
    சோதிமணித்தேர் சுமந்திரன் சென்று அரசன் தன்மை சொலவந்த
    வேத முனிவன் விதி சொன்ன வினையை நோக்கி விம்முவான்”
    60,000 wives, Queens Kausalya and Sumitra were very sad. The minister Sumantrar informed the death of King Dasarata to sage Vasishta. Vasishta came there and wept. (வை. மு. கோ. உரை)
    (ii) பால காண்டம், 13- எழுச்சிப் படலம், பாடல் 70:
    “துப்பினன் மணியின் பொன்னின் சுடர் மரகதத்தின் முத்தின்
    ஒப்பு அற அமைத்த வையம் ஓவியம் போல ஏறி
    முப்பத்திற்றுஇரட்டி கொண்ட ஆயிரம் முகிழ் மென் கொங்கை
    செப்ப அருந் திருவின் நல்லார் தெரிவையர் சூழப் போனார்”
    60000 ladies along with Queen Kausalya went to Mithila in carts (for Lord Rama’s marriage).

    Source:

    http://www.giirvaani.net/giirvaani/vr/ay…
    http://www.giirvaani.net/giirvaani/vr/ay…
    http://in.answers.yahoo.com/question/ind…
    http://rathnesh.blogspot.com/2008/09/blo…

  • One Legged Shiva Temple

    Lord Shiva appears as one-legged in a Temple.

    Shiva is worshiped as Ekapada Shiva.

    In one form he has one leg with the two of the other Trinity, Brahma and Vishnu forming a part of Him.

    There are three aspects of this Form.

    This form is also one of Bhairava as well.

    One legged Shiva
    Ekapada Bhairva
    Shiva with three Legs
    Tripada Shiva

    ”

    Ekapada refers to a one-footed aspect of the Hindu god Shiva. This aspect is primarily found in South India and Orissa, but also occasionally in Rajasthan and Nepal. The Ekapada is primarily represented in three iconographical forms. In the Ekapada-murti (“one-footed icon”) form, he is depicted as one-legged and four-armed. In the Ekapada-Trimurti (“one-footed Trinity”) form, he is depicted with the torsos of the deities Vishnu and Brahma, which together with Shiva form the Hindu Trinity (Trimurti) emanating from his sides, waist upwards and with one leg; however, sometimes, besides the central one leg of Shiva, two smaller legs of Vishnu and Brahma emerge from the sides. While some scriptures also call the latter configuration Ekapada-Trimurti, some refer it to as Tripada-Trimurti (“three-footed Trinity”). In Orissa, where Ekapada is considered an aspect of Bhairava—the fearsome aspect of Shiva—the iconography of Ekapada-murti becomes more fierce, with motifs of blood sacrifice. This aspect is called Ekapada Bhairava (“one-footed Bhairava” or “the one-footed fierce one”).

    The Ekapada form of Shiva originated from the Vedic deity Aja Ekapada or Ajaikapada, a name that Ekapada Bhairava still inherits. Ekapada represents the cosmic pillar of the universe and portrays Shiva as the Supreme Lord, from whom Vishnu and Brahma originate. Ekapada is often accompanied by ascetic attendants, whose presence emphasizes his connection to severe penance.

    “Ekapada Shiva is a rarity in Indian Iconography, considered to be a Lilamurthy of Shiva and found in all of two places. One is found in Chaunsath Yogini temple is Orissa where he is more commonly known as Ajaikapada Bhairava and the other is found in Someshwara temple Andhra Pradesh. In both cases He is found in close association with the Mother Goddess cult, specially Chamunda. He seems to be very closely associated with the Tantrik cult, a probable influence of the Sakta cult originating in Bengal in close association with Tantrik practices.

    Source:

    http://indiatemple.blogspot.in/2006/12/ekapada-shiva-one-legged-shiva.html

    http://en.wikipedia.org/wiki/Ekapada

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  • Devi’s Hair Chamundi Hills Adi Shakti Peeta 3

    In the list provided b Adi Shankarachraya, Chamendeshwari, Chamundi Hills.Mysore is the Third Shakti Peeta.

    This is where the Hair of the Devi fell.

    ”
    Lankayam Shankari devi, Kamakshi Kanchika pure /
    Pradyumne Shrinkhala devi, Chamunda Krouncha pattane //”-Adi Shankaracharya Ashtadasa Sloka.

    (Goddess Shankari in Sri lanka, Kamakshi in Kanchipuram,
    Goddess Shrinkhala in Pradyumna and Chamunda in Mysore)

    Chamundeswari
    Chamundeshwari, Mysore.Shakti Peetam where
    Hair Fell’

    “The Chamundeshwari Temple is considered as a Shakti Peetha and one among the 18 Maha Shakti Peethas. It is known as Krouncha Pitham as the region was known in Puranic times as Krouncha Puri. The origin of Shakti Peethas is associated to the mythology of Daksha yaga and Sati’s self immolation.”

    The Legend of Chamunda.

    Sculpture of Chamunda
    Chamunda Hoysala Sculpture

    Chamunda (Sanskrit: चामुण्डा, Cāmuṇḍā), also known as Chamundi, Chamundeshwari and Charchika, is a fearsome aspect of Devi, the Hindu Divine Mother and one of the seven Matrikas (mother goddesses). She is also one of the chief Yoginis, a group of sixty-four or eighty-one Tantric goddesses, who are attendants of the warrior goddess Durga.[2] The name is a combination of Chanda and Munda, two monsters whom Chamunda killed. She is closely associated with Kali, another fierce aspect of Devi.[3] She is sometimes identified with goddesses Parvati, Chandi or Durga as well. The goddess is often portrayed as haunting cremation grounds or fig trees. The goddess is worshipped by ritual animal sacrifices along with offerings of wine and in the ancient times, human sacrifices were offered too. Originally a tribal goddess, Chamunda was assimilated in Hinduism and later entered the Jain pantheon too. Though in Jainism, the rites of her worship include vegetarian offerings, and not the meat and liquor offerings.

    In Hindu scripture Devi Mahatmya, Chamunda emerged as Chandika Jayasundara from an eyebrow of goddess Kaushiki, a goddess created from “sheath” of Durga and was assigned the task of eliminating the demons Chanda and Munda, generals of demon kings Shumbha-Nishumbha. She fought a fierce battle with the demons, ultimately killing them. Goddess Chandika Jayasundara took the slain heads of the two demons to goddess Kaushiki, who became immensely pleased. Kaushiki blessed Chandika Jayasundara and bestowed upon her the title of “Chamunda”, to commemorate the latter’s victory over the demons.

    According to a later episode of Devi Mahatmya, Durga created Matrikas from herself and with their help slaughtered the demon army of Shumbha-Nisumha. In this version, Kali is described as a Matrika who sucked all the blood of the demon Raktabija. Kali is given the epithet Chamunda in the text.[11] Thus, the Devi Mahatmya identifies Chamunda with Kali.

    In Varaha Purana, the story of Raktabija is retold, but here each of Matrikas appears from the body of another Matrika. Chamunda appears from the foot of the lion-headed goddess Narshmi. Here, Chamunda is considered a representation of the vice of tale-telling (pasunya). The Varaha Purana text clearly mentions two separate goddesses Chamunda and Kali, unlike Devi Mahatmya.[7]

    According to another legend, Chamunda appeared from the frown of the benign goddess Parvati to kill demons Chanda and Munda. Here, Chamunda is viewed as a form of Parvati.[12]

    Matsya Purana tells a different story of Chamunda’s origins. She with other matrikas was created by Shiva to help him kill the demon Andhakasura, who has an ability – like Raktabija – to generate from his dripping blood. Chamunda with the other matrikas drinks the blood of the demon ultimately helping Shiva kill him.[7] Ratnakara, in his text Haravijaya, also describes this feat of Chamunda, but solely credits Chamunda, not the other matrikas of sipping the blood of Andhaka. Having drunk the blood, Chamunda’s complexion changed to blood-red.[13] The text further says that Chamunda does a dance of destruction, playing a musical instrument whose shaft is Mount Meru, the spring is the cosmic snake Shesha and gourd is the crescent moon. She plays the instrument during the deluge that drowns the world.

    The temple is located near Mysore,Karnataka and is administered by the Sri Sringeri Mutt.

    Source:

    http://en.wikipedia.org/wiki/Chamundeshwari

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  • Was Akbar Really Great Facts

    From the history Tet Books taught in India,it is generally excepted that Akbar (14 October 1542 – 27 October 1605) , the Mughal Emperor who ruled India was a benevolent,Tolerant,a man with out a blemish.

    Is it so?

    After reading some of my posts , one of the readers from the Facebook community asked me this question and wanted to know the facts.

    Here they are.

    Mughal Emeperor Akbar
    Akbar, The Great Image credit. http://www.warchat.org/history/history-asia/second-battle-of-panipat/

    Akbar, The fanatic.

    In 1567, Akbar moved to reduce the Chittorgarh Fort in Mewar. The fortress-capital of Mewar was of great strategic importance as it lay on the shortest route from Agra to Gujarat and was also considered a key to holding the interior parts of Rajputana. Udai Singh retired to the hills of Mewar, leaving two Rajput warriors, Jaimal and Patta, in charge of the defense of his capital.[34] Chittorgarh fell on February 1568 after a siege of four months. Akbar had the surviving defenders massacred and their heads displayed upon towers erected throughout the region, in order to demonstrate his authority.[35][36] The total loot that fell into the hands of the Mughals was distributed throughout the empire.[37] He remained in Chittorgarh for three days, then returned to Agra, where to commemorate the victory, he set up, at the gates of his fort, statues of Jaimal and Patta mounted on elephants.”

    ”

    Xavier, a Jesuit in Akbar’s court, gives a typical instance of Akbar’s perfidy in making people drink water in which his feet had been washed. Xavier writes, says Smith (p.189), Akbar posed ” as a Prophet, wishing it to be understood that he works miracles through healing the sick by means of the water in which he washed the feet.” Badauni says that this [the above] special type of humiliation was reserved by Akbar only for Hindus. Says Badayuni, “… if other than Hindus came, and wished to become disciples at any sacrifice, His Majesty reproved them.” Where was his broadminded and tolerant nature then?

     

    Yet another Xavier’s letter (MacLagan, p.57 and Du Jarric, p.90) states, “The Christian fathers got little opportunity of holding religious discussions with Akbar or influencing him in favour of Christianity …Akbar silenced Xavier by telling him that the freedom accorded to him in preaching his religion was itself a great service.” Akbar was not at all a tolerant of other religious faiths.

     

    Akbar had filled both his hands with 50 gold coins when Badayuni expressed his strong desire to take part in a “holy war” (massacring Hindus) and “dye these black moustachois and beard in (hindu) blood through loyalty to Your Majesty’s person” (sic). Akbar far from dispproving of Badayuni’s despicable desire, gladly presented him with a decent premium.”

    ”

    According to chronicles in Akbar’s time[11], there was just one attack on Chittor by Mughal forces. But in his Annals and Antiquities of Rajasthan[12], James Tod mentions two, the first in which the Imperial army was driven back, and a second in which it was successful and Chittor fell.

    Udai Singh’s wife led infiltrations into the Mughal camp during the first attack, and in one such foray the Rajputs reached the heart of the camp and forced the Mughal Imperial army to retreat.

    The second siege of Chittor by Akbar was successful. When the northern walls were breached and it became inevitable that Chittor would fall, jouhar was prepared and 13,000 kshatriya women leapt into the raging flames. Jouhar was committed by the women when it was certain that they would be dishonored by Akbar’s army after the fall of Chittor. The Rajputs of Chittor committed saka, in which they rode out in saffron robes to meet Akbar in a final battle. In the end, 32,000 Rajputs were killed. In the sacking of Chittor, the Mughal army had incurred large losses and Akbar was furious that the siege had taken so long (October 20, 1567-Februrary 23, 1568). Upon victory, Akbar issued Fathnama-i-Chitor[13]. He began this letter with praise for Allah, and quoted several verses of the Quran leaving no doubt that he derived his inspiration from the Quran and that he viewed himself as a jihadi annihilating the infidel Rajputs. He declared that

     

    in conformity with the happy injunction of the Quran (27:40)…[he was busy] in subjugating the localities, habitations, forts and towns which are under the possession of the infidels…may God forsake and annihilate all of them, and thus raising the standard of Islam everywhere and removing the darkness of polytheism and violent sins by the use of sword. We destroy the places of worship of idols in those places and other parts of India. The praise be to Allah, who hath guided us to this, and we would not have found the way had it not been that Allah had guided us…. in accordance with the imperative Command – and kill the idolaters all together (Quran 9:36), those defiant ones who were still offering resistance having formed themselves into knots of two to three hundred persons, were put to death and their women and children taken prisoners.

     

    According to the various contemporary accounts of Abul Fazl, Badauni, etc, there were between 22,000 and 40,000 women, children, and the old and infirm still alive inside the fort as Akbar’s victorious army entered it[14]. Akbar, according to his own fathnama, ordered the butchering of the defenseless civilians. Akbar confirms what he did with those women and children:

     

    According to the promise – Allah promised you many acquisitions which you will take (Quran 48:20), immense booty and spoils in cash and kind were acquired.

    He also ordered his troops to collect the necklaces from the necks of the fallen Rajputs for the royal treasure. This bounty weighed approximately 800 pounds.

    Akbar had the gates of Chittor removed and taken to Delhi along with two massive nagaras (drums) used to announce the departure and arrival of Chittor princes. A huge candelabra from the Kallika Mata temple was also removed and taken to Agra. Chittor was then razed to the ground and the rest of its inhabitants (Brahmins and lower castes) killed. Chittor was razed so thoroughly, that it was still barren and lifeless two centuries later.”

    Akbar’s Treatment of Hindus.

    ”

    The holy Hindu cities of Prayag and Banaras, writes Vincent Smith (p.58), were plundered by Akbar because their residents were rash enough to close their gates! No wonder Prayag of today has no ancient monuments — whatever remain are a rubble! It is rather obvious that Akbar had no respect and reverance for cities considered holy by Hindus, let alone esteem for human life and property. Also, it is evident from this instance that Akbar’s subjects were horrified and scared upon the arrival of their king into their city. If at all Akbar was so magnanimous, why then did not the people come forward and greet him?

    Monserrate, a contemporary of Akbar, writes (p.27), “the religious zeal of the Musalmans has destroyed all the idol temples which used to be numerous. In place of Hindu temples, countless tombs and little shrines of wicked and worthless Musalmans have been erected in which these men are worshipped with vain superstition as though they were saints.” Not only did the muslims destroy the idols, but usurped the existing temples and converted them into tombs of insignificant people”

    Akbar, a Man without Blemish.

    Akbar’s Harem

    Unlike many others, Akbar used political marriages to cement ties with other kingdoms. These marriages came about when kingdoms submitted before him, either peacefully or after defeat in war[3]. Virgin daughters of these Kings were converted to Islam prior to their marriage. By the end of his life, his harem had over 6000 women[4]. In fact, one of the greatest shames endured by the Rajput nobility of what is now Rajasthan was having their daughters being forced to enter Akbar’s harem.

     

    Sources:

    http://en.wikipedia.org/wiki/Akbar_the_Great#Jihad_Against_Hindu_Kings

    http://www.hindupedia.com/en/Akbar

    http://www.hindunet.org/hindu_history/modern/akbar_ppg.html

     

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  • List Delhi Gujarat Temples Into Mosques

    After I posted a List of Temples onverted into Mosques.readers wanted me to collate a List Area,State specific.

    I am posting a List for Delhi and Gujarat.

    More information can be had at the Links I have provided.

    I am also posting the Destruction of Hindu Temples , later turned into mosques, as recorded by Muslim Historians.

    A List of Temples destroyed and turned into mosques in Delhi.

    The information is shared as our Books do not reflect what Facts really are.

    Truth has to be told, shared.

    This slideshow requires JavaScript.

    .I. Mehrauli

    1. Quwwatu’l Islm Masjid (1198).

    2. Qutb Mnr

    .3. Maqbara of Shamsu’d-Dn Iltutmish (1235.)

    4. Dargh of Shykh Qutbu’d-Dn Bakhtyr Kk (d. 1236).

    5. Jahz Mahal

    .6. AlI Darwz.

    7. AlI Mnr.

    8. Madrasa and Maqbara of Alu’d-Dn Khalj.

    9. Maqbara of Ghiyu’d-Dn Balban.

    10. Masjid and Mazr of Shykh Fazlu’llh known as Jaml-Kaml.

    11. MaDh Masjid.

    II. Sultan GhariMaqbara of Nsiru’d-Dn, son of Sultn Shamsu’d-Dn Iltutmish (1231)

    .III. PalamBbr (Ghazanfar) Masjid (1528-29).

    IV. Begumpur

    1. Masjid.

    2. Bijai Mandal.

    3. Klu Sari-k-Masjid.

    4. Mazr of Shykh Najbu’d-Dn Mutwakkal Chisht (d. 1272).

    V. TughlaqabadMaqbara of Ghiysu’d-Dn Tughlaq.

    VI. Chiragh-Delhi1. Dargh of Shykh Nasru’d-Dn Chirgh-i-Dehl (d. 1356).

    2. Maqbara of Bahlul Lod

    ……..

    3. Wazrpur-k-Gumbad.4

    . Mund Gumbads.

    5. Bar-Lo-k-Gumbad.6. Barje-k-Gumbad.

    XIV. The Ridge1. Mlch Mahal

    ,2. Bhl Bhatiyri-k-Mahal.

    3. Qadam Sharf.

    4. Chauburz Masjid

    .5. Pr Ghaib.

    XV. WazirabadMasjid and Mazr of Shh lam.

    XVI. South Extension1. Kle Khn-k-Gumbad

    .2. Bhre Khn-k-Gumbad.

    3. Chhote Khn-k-Gumbad.

    4. BaDe Khn-k-Gumbad.

    XVII. Other Areas1. Maqbara of Mubrak Shh in Kotla Mubarakpur.

    2. Kushk Mahal in Tin Murti.

    3. Sundar Burj in Sundarnagar.

    4. Jmi’ Masjid in Kotla Fruz Shh.

    5. Abdu’n-Nab-k-Masjid near Tilak Bridge.

    6. Maqbara of Raushanra Begum

    I. Ahmadabad District.

    1. Ahmadabad, Materials of temples destroyed at Asaval, Patan and Chandravati were used in the building of this Muslim city and its monuments. Some of the monuments are listed below :
    (i) Palace and Citadel of Bhadra.
    (ii) Ahmad Shh-k-Masjid in Bhadra.
    (iii) Jmi’ Masjid of Ahmad Shh.
    (iv) Haibat Khn-k-Masjid.
    (v) Rn Rpmat-k-Masjid.
    (vi) Rn B Harr-k-Masjid.
    (vii) Malik SraNg-k-Masjid.
    (viii) Mahfz Khn-k-Masjid.
    (ix) Sayyid lam-k-Masjid.
    (x) Pattharwli or Qutb Shh-k-Masjid.
    (xi) Sakar Khn-k-Masjid.
    (xii) Bb Ll-k-Masjid.
    (xiii) Shykh Hasan Muhammad Chisht-k-Masjid.
    (xiv) Masjid at Isnpur.
    (xv) Masjid and Mazr of Malik Sha’bn.
    (xvi) Masjid and Mazr of Rn Spr (Sabarai).
    (xvii) Masjid and Mazr of Shh lam at Vatva.
    (xviii) Maqbara of Sultn Ahmad Shh I.
    2. Dekwara, Masjid (1387). Temple site.
    3. Dholka
    (i) Masjid and Mazr of Bahlol Khn Ghz. Temple site.
    (ii) Mazr of Barkat Shahd (1318). Temple site.
    (iii) Tanka or Jmi’ Masjid (1316). Temple materials used.
    (iv) Hilll Khn Qz-k-Masjid (1333). Temple materials used.
    (v) Khrn Masjid (1377). Converted Bvan Jinlaya Temple.
    (vi) Kl Bazar Masjid (1364). Temple site.
    4. Isapur, Masjid. Temple site.
    5. Mandal
    (i) Sayyid-k-Masjid (1462). Temple site.
    (ii) Jmi’ Masjid. Temple site.
    6. Paldi, Patthar-k-Masjid. Temple site.
    7. Ranpur, Jmi’ Masjid (1524-25). Temple site.
    8. Sarkhej
    (i) Dargh of Shykh Ahmad Khatt Ganj Baksh (d. 1445). Temple materials used.
    (ii) Maqbara of Sultn Mahmd BegaD. Temple materials used.
    9. Usmanpur, Masjid and Mazr of Sayyid Usmn. Temple site.

    II. Banaskantha District.
    1. Haldvar, Mazr of Ln Shh and Gjar Shh. Temple site.
    2. Halol
    (i) Ek Mnr-k-Masjid. Temple site.
    (ii) PNch MuNhD-k-Masjid. Temple site.
    (iii) Jmi’ Masjid (1523-24). Temple site.
    3. Malan, Jmi’ Masjid (1462). Temple materials used.

    III. Baroda District.
    1. Baroda
    (i) Jmi’ Masjid (1504-05) Temple site.
    (ii) Dargh of Pr Amr Thir with its Ghz Masjid. Temple site.
    (iii) Mazr of Pr GhoD (1421-23). Temple site.
    2. Dabhoi
    (i) Dargh of PNch Bb. Temple materials used.
    (ii) Mazr of M Dhokr. Temple materials used.
    (iii) Fort. Temple materials used.
    (iv) Hira, Baroda, MabuDa and NandoDi Gates. Temple materials used.
    (v) MahuNDi Masjid. Temple materials used.
    3. Danteshwar, Mazr of Qutbu’d-Dn. Temple site.
    4. Sankheda, Masjid (1515-16). Temple site.

    IV. Bharuch District.
    1. Amod, Jmi’ Masjid. Temple materials used.
    2. Bharuch
    (i) Jmi’ Masjid (1321). Brahmanical and Jain temple materials used.
    (ii) Ghaznav Masjid (1326). Temple site.
    (iii) Idgh (1326). Temple site.
    (iv) ChunwD Masjid (1458). Temple site.
    (v) Qz-k-Masjid (1609). Temple site.
    (vi) Mazr of Makhdm Sharfu’d-Dn (1418). Temple site.
    3. Jambusar, Jmi’ Masjid (1508-09). Temple site.
    4. Tankaria, BaD or Jmi’ Masjid (1453). Temple site.

    V. Bhavnagar District.
    1. Botad, Mazr of Pr Hamr Khan. Temple site.
    2. Tolaja, Idgh and Dargh of Hasan Pr. Temple site.
    3. Ghoda, Masjid (1614). Temple site.

    VI. Jamnagar District.
    1. Amran, Dargh of Dawal Shh. Temple materials used.
    2. Bet Dwarka, Dargh of Pr Kirmn. Temple site.
    3. Dwarka, Masjid (1473). Temple site.

    VII. Junagarh District.
    1. Junagarh
    (i) BorwD Masjid (1470). Temple site.
    (ii) Jmi’ Masjid in Uparkot. Jain Temple site.
    (iii) Masjid at M GaDhech. Converted Jain temple.
    2. Loliyana, Dargh of Madr Shh. Temple site.
    3. Kutiana, Jmi’ Masjid. Temple site.
    4. Mangrol
    (i) Rahmat Masjid. Temple materials used.
    (ii) Jmi’ Masjid (1382-83). Temple materials used.
    (iii) JnI Jail-k-Masjid (1385-86). Temple site.
    (iv) Revl Masjid (1386-87). Temple materials used.
    (v) Masjid at Bandar. Temple materials used.
    (vi) Dargh near Revli Masjid. Temple materials used.
    (vii) Mazr of Sayyid Sikandar alias Makhdm Jahniy (1375). Temple materials used.
    (viii) GaDhi Gate. Temple materials used.
    5. Somnath Patan
    (i) Bzr Masjid (1436). Temple site.
    (ii) Chndn Masjid (1456). Temple site.
    (iii) Qz-k-Masjid (1539). Temple site.
    (iv) PathnwaDi Masjid (1326). Temple site.
    (v) Muhammad Jamdr-k-Masjid (1420). Temple site.
    (vi) MiThshh Bhang-k-Masjid (1428). Temple site.
    (vii) Jmi’ Masjid. Temple materials used.
    (viii) Masjid made out of the SomanAtha Temple of Kumrapla.
    (ix) Masjid at the back of the Somantha Temple. Converted temple.
    (x) Mot Darwza. Temple materials used.
    (xi) Mpur Masjid on the way to Veraval. Temple materials used.
    (xii) Dargh of Manglri Shh near Mpur Masjid. Temple materials used.
    (xiii) Shahd Mahmd-k-Masjid (1694). Temple site.
    6. Vanasthali, Jmi’ Masjid. Converted VAmana Temple.
    7. Veraval
    (i) Jmi’ Masjid (1332). Temple site.
    (ii) Nagna Masjid (1488). Temple site.
    (iii) Chowk Masjid. Temple site.
    (iv) MNDv Masjid. Temple site.
    (v) Mazr of Sayyid Ishq or Maghrib Shh. Temple site.
    (vi) Dargh of Muhammad bin Hj Giln. Temple site.

    VIII. Kachchh District.
    1. Bhadreshwar
    (i) Solkhamb Masjid. Jain Temple materials used.
    (ii) ChhoT Masjid. Jain Temple materials used.
    (iii) Dargh of Pr Ll Shhbz. Jain Temple materials used.
    2. Bhuj
    (i) Jmi’ Masjid. Temple site.
    (ii) Gumbad of Bb Guru. Temple site.
    3. Munra or MunDra, Seaport built from the materials of Jain temples of Bhadreshwar which were demolished by the Muslims; its Safed Masjid which can be seen from afar was built from the same materials.

    IX. Kheda District.
    1. Kapadwani
    (i) Jmi’ Masjid (1370-71). Temple site.
    (ii) Sm Shahd-k-Masjid (1423). Temple site.
    2. Khambhat
    (i) Jmi’ Masjid (1325). Jain Temple materials used.
    (ii) Masjid in Qaziwara (1326). Temple site.
    (iii) Masjid in Undipet (1385). Temple site.
    (iv) Sadi-i-Awwal Masjid (1423). Temple site.
    (v) Fujr-k-Masjid (1427). Temple site.
    (vi) Mazr of Umar bin Ahmad Kzrn. Jain Temple materials used.
    (vii) Mazr of Qbil Shh. Temple site.
    (viii) Mazr of Shykh Al Jaulq known as Parwz Shh (1498). Temple site.
    (ix) Mazr of Shh Bahlol Shahd. Temple site.
    (x) Maqbara of Ikhtyru’d-Daula (1316). Temple site.
    (xi) IdgAh (1381-82). Temple site.
    3. Mahuda, Jmi’ Masjid (1318). Temple site.
    4. Sojali, Sayyid Mubrak-k-Masjid. Temple site.

    X. Mehsana District.
    1. Kadi
    (i) Masjid (1384). Temple site.
    (ii) Masjid (1583). Temple site.
    2. Kheralu, Jmi’ Masjid (1409-10). Temple site.
    3. Modhera, Rayadi Masjid. Temple site.
    4. Munjpur, Jmi’ Masjid (1401-02). Temple site.
    5. Patan
    (i) Jmi’ Masjid (1357). Temple materials used.
    (ii) Pht Mahalla or Pinjar Kot-k-Masjid (1417). Temple site.
    (iii) Bzr-k-Masjid (1490). Temple site.
    (iv) Masjid in a field that was the Sahasralinga Talav. Temple materials used.
    (v) Masjid and Dargh of Makhdm Husmu’d-Dn Chisht, disciple of Shykh Nizmu’d-Dn Awliya of Delhi. Temple materials used.
    (vi) GmD Masjid (1542). Temple site.
    (vii) RangrezoN-k-Masjid (1410-11). Temple site.
    (viii) Dargh of Shykh Muhammad Turk Kshgar (1444-45). Temple site.
    (ix) Dargh of Shykh Fard. Converted temple.
    6. Sami, Jmi’ Masjid (1404). Temple site.
    7. Sidhpur, Jmi’ Masjid. Built on the site and with the materials of the Rudra-mahlaya Temple of Siddharja JayasiMha.
    8. Una, Dargh of Hazrat Shh Pr. Temple site.
    9. Vijapur
    (i) Kaln Masjid (1369-70). Temple site.
    (ii) Mansr Masjid. Temple site.

    XI. Panch Mahals District.
    1. Champaner
    (i) Jmi’ Masjid (1524). Temple site.
    (ii) Bhadra of Mahmd BegD. Temple site.
    (iii) Shahr-k-Masjid. Temple site.
    2. Godhra, Masjid. Temple site.
    3. Pavagadh
    (i) Masjid built on top of the Dev Temple.
    (ii) PNch MuNhD Masjid. Temple site.
    (iii) Jmi’ Masjid. Temple site,
    4. Rayania, Masjid (1499-1500). Temple site.

    XII. Rajkot District.
    1. Jasdan, Dargh of Kl Pr. Temple materials used.
    2. Khakhrechi
    (i) Jmi’ Masjid. Temple site.
    (ii) Dargh of Kaml Shh Pr. Temple site.
    3. Mahuva, Idgah (1418). Temple site.
    4. Malia, Jmi’ Masjid. Temple site.
    5. Morvi, Masjid (1553). Temple site.
    6. Santrampur, Masjid (1499-1500). Temple site.

    XIII. Sabarkantha District.
    1. Hersel, Masjid (1405). Temple site.
    2. Himmatnagar, Moti-Mohlat Masjid in Nani Vorwad (1471). Temple site.
    3. Prantij
    (i) Fath or Tekrewl Masjid (1382). Temple site.
    (ii) Dargh of Sikandar Shh Shahd (d. 1418). Temple materials used.

    XIV. Surat District.
    1. Navasari
    (i) Jmi’ Masjid (1340). Temple site.
    (ii) Shh Masjid. Temple site.
    2. Rander, The Jains who predominated in this town were expelled by Muslims and all temples of the former were converted into mosques. The following mosques stand on the site of and/or are constructed with materials from those temples:
    (i) Jmi’ Masjid.
    (ii) Nit Naur Masjid.
    (iii) Min-k-Masjid.
    (iv) Khrw Masjid.
    (v) Munsh-k-Masjid.
    3. Surat
    (i) Mirz Smi-k-Masjid (1336). Temple site.
    (ii) Nau Sayyid Shib-k-Masjid and the nine Mazrs on Gopi Talav in honour of nine Ghzs. Temple sites.
    (iii) Fort built in the reign of Farrukh Siyr. Temple materials used.
    (iv) Gopi Talav (1718). Temple materials used.
    4. Tadkeshwar, Jmi’ Masjid (1513-14). Temple site.

    XV. Surendranagar District.
    1. Sara, DarbargaDh-k-Masjid (1523). Temple site.
    2. Vad Nagar, Masjid (1694). Stands on the site of the Htakevara
    Mahdeva temple.
    3. Wadhwan, Jmi’ Masjid (1439). Temple site.

    Records by Muslim Historians.

    ”

      The evidence of destruction of thousands of Hindu temples can be primarily found from two different sources:
    1. Literary Evidence from the work of renowned Islamic historians
    2. Epigraphic Evidence from the inscriptions on numerous Mosques all over     India.
    This article deals with only the literary evidence.

                Hundreds of Muslim historians have glorified the deeds of their Muslim heroes all over India.  This by no means is an exhaustive list! To learn more about this, please read both volumes of, Hindu Temples: What Happened To Them? by Sita Ram Goel.
    There is elaborate literary evidence from the Islamic sources which glorify the crimes committed by the Muslims in India. Crimes such as the desecration of the Hindu idols, looting of the temples, killing devotees and raping have been well documented by the Muslim historians themselves. They have done so because according to them these Muslim rulers by doing such deeds were following the tenets of Islam and Sunnah of the prophet Mohammed. The literary evidence stated below is in chronological order with reference to the time at which a particular work was written.

              1. Name Of The Book: Hindustan Islami Ahad Mein (India under Islamic Rule)
    Name Of The Historian: Maulana Abdul Hai.
    About The Author: He is a highly respected scholar and taken as an authority on Islamic history. Because of his scholarship and his services to Islam, Maulana Abdul Hai was appointed as the Rector of the Darul Nadwa Ullum Nadwatal-Ulama. He continued in that post till his death in February 1923.

    The following section is taken from the chapter Hindustan ki Masjidein (The mosques of India) of the above mentioned book. Here we can see a brief description of few important mosques in India and how each one of them was built upon plundered Hindu temples.
    a. Qawwat al-Islam Mosque at Delhi: “According to my findings the first mosque of Delhi is Qubbat al-Islam or Quwwat al-Islam which, Qutubud-Din Aibak constructed in H. 587 after demolishing the Hindu temple built by Prithvi Raj and leaving certain parts of the temple outside the mosque proper; and when he returned from Ghazni in H. 592 he started building, under orders from Shihabud-Din Ghori, a huge mosque of inimitable red stones, and certain parts of the temple were included in the mosque…”
    b. The Mosque at Jaunpur: “This was built by Sultan Ibrahim Sharqi with chiseled stones. Originally it was a Hindu temple after demolishing which he constructed the mosque. It is known as the Atala Masjid.”
    c.     The Mosque at Qanauj: “It is well known that this mosque was built on the foundations of some Hindu temple that stood here. The mosque was built by Ibrahim Sharqi in H. 809 as is recorded in Gharbat Nigar.”
    d. Jami Masjid at Etwah: “This mosque stands on the bank of the Jamuna at Etawah. There was a Hindu temple at this place, on the site of which this mosque was constructed. .”
    e. Babri Masjid at Ayodhya: “This mosque was constructed by Babar at Ayodhya which Hindus call the birth place of Ramchandraji… Sita had a temple here in which she lived and cooked for her husband. On that very site Babar constructed this mosque in H.963 ”
    f. Mosque at Benaras: “Mosque of Benares was built by Alamgir Aurangzeb on the site of Bisheshwar Temple. That temple was very tall and held as holy among Hindus. On this very site and with those very stones he constructed a lofty mosque, and its ancient stones were rearranged after being embedded in the walls of the mosque. It is one of the renowned mosques of Hindustan.”
    g. Mosque at     Mathura: “Alamgir Aurangzeb built a mosque at Mathura. This mosque was built on site of the Govind Dev Temple which was very strong and beautiful as well as exquisite.”

    2. Name Of The Book: Futuhu’l-Buldan
    Name Of The Historian: Ahmed bin Yahya bin Jabir
    About The Author: This author is also known as al-Biladhuri. He lived at the court of Khalifa Al-Mutawakkal (AD 847-861) and died in AD 893. His history is one of the major Arab chronicles.
    The Muslim Rulers He Wrote About:
    a. Ibn Samurah (AD 653)
    Siestan (Iran)
    “On reaching Dawar, he surrounded the enemy in the mountain of Zur, where there was a famous Hindu temple.” “…Their idol of Zur was of gold, and its eyes were two rubies. The zealous Musalmans cut off its hands and plucked out its eyes, and then remarked to the Marzaban how powerless was his idol…”

    b. Qutaibah bin Muslim al-Bahili (AD 705-715)
    Samarkand (Farghana)
    “Other authorities say that Kutaibah granted peace for 700,000 dirhams and entertainment for the Moslems for three days. The terms of surrender included also the houses of the idols and the fire temples. The idols were thrown out, plundered of their ornaments and burned…”

    c. Mohammed bin Qasim (AD 712-715)
    Debal (Sindh)
    “…The town was thus taken by assault, and the carnage endured for three days. The governor of the town, appointed by Dahir, fled and the priests of the temple were massacred. Muhammad marked a place for the Musalmans to dwell in, built a mosque, and left 4,000 Musalmans to garrison the place…”
    “…Ambissa son of Ishak Az Zabbi, the governor of Sindh, in the Khilafat of Mu’tasim billah knocked down the upper part of the minaret of the temple and converted it into a prison…”

    Multan (Punjab)
    “…He then crossed the Biyas, and went towards Multan…Muhammad destroyed the water-course; upon which the inhabitants, oppressed with thirst, surrendered at discretion. He massacred the men capable of bearing arms, but the children were taken captive, as well as ministers of the temple, to the number of 6,000. The Musalmans found there much gold in a chamber ten cubits long by eight broad…”

    d. Hasham bin ‘Amru al-Taghlabi
    Khandahar (Maharashtra)
    “He then went to Khandahar in boats and conquered it. He destroyed the Budd (idol) there, and built in its place a mosque.”

    3. Name Of The Book: Tarikh-i-Tabari
    Name Of The Historian: Abu Ja’far Muhammad bin Jarir at-Tabari
    About The Author: This author is considered to be the foremost historian of Islam. The above mentioned book written by him is regarded as the mother of histories.
    The Muslim Rulers He Wrote About:

    a. Qutaibah bin Muslim al-Bahili (AD 705-715)
    Beykund (Khurasan)
    “The ultimate capture of Beykund (in AD 706) rewarded him with an incalculable booty; even more than had hitherto fallen into the hands of the Mohammedans by the conquest of the entire province of Khorassaun; and the unfortunate merchants of the town, having been absent on a trading excursion while their country was assailed by the enemy, and finding their habitations desolate on their return contributed further to enrich the invaders, by the ransom which they paid for the recovery of their wives and children. The ornaments alone, of which these women had been plundered, being melted down, produce, in gold, 150,000 meskals; of a dram and a half each. Among the articles of the booty, is also described an image of gold, of 50,000 meskals, of which the eyes were two pearls, the exquisite beauty and magnitude of which excited the surprise and admiration of Kateibah. They were transmitted by him, with a fifth of the spoil to Hejauje, together with a request that he might be permitted to distribute, to the troops, the arms which had been found in the palace in great profusion.”

    Samarkand (Farghana)
    “A breach was, however, at last effected in the walls of the city in AD 712 by the warlike machines of Kateibah; and some of the most daring of its defenders having fallen by the skill of his archers, the besieged demanded a cessation of arms to the following day, when they promised to capitulate. The request was acceded to the Kateibah; and a treaty was the next day accordingly concluded between him and the prince of Samarkand, by which the latter engaged for the annual payment of ten million of dhirems, and a supply of three thousand slaves; of whom it was particularly stipulated, that none should either be in a state of infancy, or ineffective from old age and debility. He further contracted that the ministers of his religion should be expelled from their temples and their idols destroyed and burnt; that Kateibah should be allowed to establish a mosque in the place of the principal temple….”
    “…Kateibah accordingly set set fire to the whole collection with his own hands; it was soon consumed to ashes, and 50,000 meskals of gold and silver, collected from the nails which had been used in the workmanship of the images.”

    b.. Yaqub bin Laith (AD 870-871)
    Balkh and Kabul (Afghanistan)
    “He took Bamian, which he probably reached by way of Herat, and then marched on     Balkh where he ruined (the temple) Naushad. On his way back from Balkh he attacked Kabul…”
    “Starting from Panjhir, the place he is known to have visited, he must have passed through the capital city of the Hindu Sahis to rob the sacred temple — the reputed place of coronation of the Sahi rulers — of its sculptural wealth…”
    “The exact details of the spoil collected from Kabul valley are lacking. The Tarikh [-i-Sistan] records 50 idols of gold and silver and Mas’udi mentions elephants. The wonder excited in Baghdad by     baghdad by elephants and pagan idols forwarded to the Caliph by Ya’qub also speaks for their high value.”

    4. Name Of The Book: Tarikhu’l-Hind
    Name Of The Historian: Abu Rihan Muhammad bin Ahmad al-Biruni al-Khwarizmi.
    About The Author: This author spent 40 years in India during the reign of Sultan Mahmud of Ghazni (AD 997 – 1030). His history treats of the literature and learning of the Hindus at the commencement of the 11th century.
    The Muslim Rulers He Wrote About:

    a. Jalam ibn Shaiban (9th century AD)
    Multan (Punjab)
    “A famous idol of theirs was that of     Multan, dedicated to the sun, and therefore called Aditya. It was of wood and covered with red Cordovan leather; in its two eyes were two red rubies. It is said to have been made in the last Kritayuga …..When Muhammad Ibn Alkasim Ibn Almunaibh conquered Multan, he inquired how the town had become so very flourishing and so many treasures had there been accumulated, and then he found out that this idol was the cause, for there came pilgrims from all sides to visit it. Therefore he thought it best to have the idol where it was, but he hung a piece of cow’s flesh on its neck by way of mockery. On the same place a mosque was built. When the Karmatians occupied Multan, Jalam Ibn Shaiban, the usurper, broke the idol into pieces and killed its priests…”

    More at the Links below

    Source:.

    http://www.stephen-knapp.com/islamic_destruction_of_hindu_temples.htm

    http://hindutemples-whthappendtothem.blogspot.in/

    http://www.scribd.com/doc/20581952/The-List-of-Hindu-Temples-Converted-to-Mosque-in-Delhi

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