Interviewer 1: Greetings, Gurudev, greetings.
Gurudev: Greetings, my son.
Interviewer 1: Gurudev, today, on this special day at our Shantikunja Ashram, we have someone with us who is deeply knowledgeable about Indian culture, religion, and our traditional customs. She will enrich our understanding today. Her name has already appeared in various media outlets due to her writings, thoughts, and speeches, and we are somewhat familiar with her work. Her name is Mrs. Debjani Haldar. Namaskar, Debjani Di.
Debjani Haldar: Namaskar.
Interviewer 1: Today, we will discuss this subject. We have recently come across a book authored by Debjani Haldar herself. The title of your book is Ram Janmabhoomi: Establishment of Truth and Justice. When was this book officially published?
Debjani Haldar: About three months ago.
Interviewer 1: So, we can see that although much has been said about Ram Janmabhoomi in print and electronic media, this book has arrived somewhat later. By now, the conscious citizens of the country are more or less informed about the issue. Is there something new in your book that we might not know? What is the core essence of it?
Debjani Haldar: When I first wrote this book, my main objective was to present the subject in a way that common people, who might not have a clear concept of Ram Janmabhoomi, could understand the 500-year history of our movement and the ultimate victory we achieved. Within this, there are several things that might be unknown to many. I have tried to highlight those. First and foremost, I have included specific parts of the Supreme Court's judgment, directly from the original copy.
Interviewer 1: Which was in English.
Debjani Haldar: Yes, the portions that were necessary. I have provided a translation—a gist—of those parts in Bengali as well.
Interviewer 1: That is excellent. Gurudev, we often don't have the original papers in hand and rely on what the newspapers or others say. But here, we can see the judgment or comments "quote-unquote." And since many of us don't know English well, or might not understand the specific legal language used in court—which is quite different from literary language—this translation will be very helpful.
Interviewer 2 (Gurudev): Apart from the movement and how we reached this point, we are also interested in the aesthetic beauty of the Ram Temple—its ancient cultural elegance. From Uttar Pradesh to North India, South India, and Northeast India—excluding perhaps the coastal islands—we find many historical temples. I won't go into the details of Gangaridai, as that is a different topic. But regarding the architecture and the architectural preservation of the current Ram Temple that the next generation will see, do you have any information on that?
Debjani Haldar: The family of architects currently tasked with the temple has a legacy spanning several hundred years. They are the Sompura family from Gujarat, originally from Rajasthan. They have renovated many ancient temples. The person who worked on this temple... Ashok Singhal ji, at that time... he was walking past the Birla Temple in Kolkata.
Interviewer 1: The Birla Temple near Park Circus in Kolkata?
Debjani Haldar: Exactly. While walking past the Birla Temple, he was so captivated by its architecture that he stood there for a while. He then gathered information about who built the temple and their history. He even went to their house and found out they were living in Ahmedabad. The son of the man who built our Birla Temple is the architect for the current Ram Janmabhoomi temple.
Debjani Haldar: An extraordinary thing happened during that time—there was a lot of turmoil and unrest. Ashok Singhal ji was practically banned from entering Uttar Pradesh. He took Mr. Sompura with him, both in disguise. To design such a massive temple, they needed to measure the land. Mr. Sompura later recounted that he measured the site with his footsteps. He walked across those several acres of land, and based on the number of steps he took, the initial drawing of the temple was made. That design was later refined and expanded, but the core design remained based on those footsteps.
Interviewer 1: We haven't seen the final design yet, though some parts appeared in the media. Does it contain motifs from our ancient culture and Puranas, or is it solely focused on Lord Ram? Since it is the Ram Janmabhoomi, people might expect scenes from the life of Ram, or Luv and Kush. But what about our broader ancient religious traditions?
Debjani Haldar: As far as I know, many motifs were found during the excavations that are symbolic of the Hindu religion. Many artifacts were unearthed. When the Archaeological Survey of India (ASI) conducted excavations in 2003, they divided the area into several trenches. They found a large number of motifs and about 55 pillars from an ancient temple. It was evident that there was a vast level of pillars upon which something else was later built. That later structure had no foundation of its own; it was simply placed on top of the ancient temple's structure.
Interviewer 1: So, are the excavated motifs being used again?
Debjani Haldar: No, they aren't being reused in the structure, but as far as I know, they are being preserved separately in a museum or gallery. One remarkable find was a Makarmukha (crocodile-shaped spout), which is a North Indian style used for pouring water over Shiva's head. This was used as proof that a temple existed there. There were repeated claims that the site wasn't ancient or that it belonged to another religion. Some even said it was related to Buddhism because Ayodhya was known as Saket during Buddha's time.
Interviewer 1: But Buddha came long after Ram.
Debjani Haldar: Right. The temple that was destroyed was built in 1122 AD. There are inscriptions from the kings of the Gahadavala dynasty. Those large stone plaques that were broken are still in the museum.
Debjani Haldar: Another interesting detail involves a "Time Capsule." It has been decided to place a time capsule deep under the temple. It will contain a record of events from the Vedic civilization to the present day. If the temple were ever destroyed by nature in 500 or 1000 years, future generations would know who we were and what our history was.
Debjani Haldar: Regarding the Buddhist claims, when motifs like the Kalash (urn) and lotus were found, some historians claimed they were Buddhist. However, carbon dating was conducted. During the Kushan period and toward its end, Gandhara art emerged, blending Greek and Indian styles.
Interviewer 1: Gurudev mentioned that a temple or structure doesn't always rise immediately at a birth site. It might happen 200 years after someone's passing. It takes time.
Debjani Haldar: I'd like to clarify one more thing. Usually, even today, if we go to Silaidaha or Kamarpukur, our natural instinct is to see where Ramakrishna or Vivekananda were born. We touch the soil and consider it a holy pilgrimage site. Similarly, the site called Ram Janmabhoomi was known in Hindi as "Ram Kot," meaning Ram's fort or palace. An Austrian priest and traveler named Joseph Tieffenthaler visited Ayodhya in the mid-18th century (around 1740-1780). He was a linguist and wrote his first book in Latin, which was later translated into French, German, and finally English in 1822. In his writings, he used the word "Cradle" to describe the site where people would go to offer prayers. This term was later used in court to prove that Hindus had always worshipped there as the birthplace of Ram.
Interviewer 1: You are a scholar and a writer. Based on your research into that era and the accounts of travelers like Tieffenthaler, what can you tell us about the status of women at that time?
Gurudev: If you look at the Ramayana, Lord Ram did many things for which he is criticized today, such as Sita's fire ordeal (Agni Pariksha) and her abandonment. Some say he was responsible for those situations. Even after rescuing her, he told her she was free to go wherever she wished—to Vibhishana or anyone else. How do you view this treatment of women?
Debjani Haldar: I see it from a different perspective. I believe it emphasizes her individuality and independence. As a woman, if I am in a household, I am rarely told that I can live my own way or be independent.
Gurudev: We must remember the Ramayana is an epic, and many additions were made over time. Some say the Uttara Kanda (the final chapter) and the story of Luv and Kush were not part of Valmiki's original writing but were added later.
Gurudev: Regardless, we can see women's power today—they are flying planes, and people like Debjani Haldar are writing books. Women have immense potential, but society often tries to suppress it due to male ego and dominance. It's a "male chauvinism" issue.
Interviewer 1: To conclude, Debjani Devi, when is the Ram Temple expected to be completed?
Debjani Haldar: Based on the court's verdict and the ongoing work, it is hoped that it will be completed by 2022.
Interviewer 1: So, by 2022. Is there a specific timeframe?
Debjani Haldar: I believe a 30-month timeframe was given. There is no question of it not being finished; almost 50% of the work, especially the carving of the pillars, is already done. They just need to be assembled.
Interviewer 1: It was wonderful talking to you today. Gurudev, please bless us all. Debjani is presenting her book to Gurudev now.
Gurudev: Thank you.
Interviewer 1: This book isn't tied to any specific political party; that is its great strength. A woman has gathered all these historical facts and put them in a book—that is no small feat. We hope this book reaches many people and enriches them.
Gurudev: Greetings, my son, greetings.
Interviewer 1: Greetings, Gurudev. Greetings to you too, Debjani Di.