Introduction
Nestled in the serene town of Prabhas Patan, Veraval in Gujarat, the Somnath temple stands as a testament to India's rich cultural and historical tapestry. A revered pilgrimage site, it holds the distinction of being the first among the twelve jyotirlinga shrines dedicated to Lord Shiva. The temple's journey through centuries, marked by destruction and resurrection, mirrors the resilience and determination embedded in India's cultural identity.
Historical Antecedents
The Somnath Temple, situated in Prabhas Patan, Veraval, Gujarat, India, holds immense significance as one of the twelve jyotirlinga shrines dedicated to Lord Shiva. The origins of the temple are uncertain, with estimates ranging from the early centuries of the 1st millennium to the 9th century CE. Although not explicitly mentioned as Somnath in ancient Sanskrit texts, the locale of "Prabhasa-Pattana" is identified as a sacred pilgrimage site, where the temple stands. References to Prabhasa can be found in the Mahabharata and the Bhagavata Purana, designating it as a tirtha on the Saurashtra coastline.
Throughout history, the Somnath Temple faced multiple instances of destruction by various Muslim invaders, notably Mahmud Ghazni in the 11th century. During the colonial era, historians and archaeologists actively examined the temple's ruins, revealing a transition from a Hindu temple to an Islamic mosque. The Somnath Temple assumed cultural significance and served as the starting point for a Rath Yatra (chariot journey) in 1990, led by Lal Krishna Advani as part of his Ayodhya campaign.
Iran, India, and Pakistan's Divergent Views
Iran: Following the sacking of the Somnath temple in 1026, Mehrdad Shokoohy contends that this event transcended a mere campaign by a medieval Sultan, evolving into a symbol of revived Iranian identity fueled by religious fervor. This resonance persisted for nearly a millennium, leaving an indelible mark on literature and folklore. The destruction of the Somnath temple, referred to as Sūmanāt in Persian literature, and the elimination of infidels became a celebrated theme in various historical accounts, stories, and poems spanning centuries. Persian literature established mythical and historical connections between Somnath and Manat, both subject to acclaim by Islamic scholars and elites.
India: For Indians, especially Hindus, the Somnath temple holds more than religious significance—it embodies their heritage and sacred temporal and spatial identity, notes Peter van der Veer. The temple's history prompts reflection on questions of tolerance, spiritual values, and serves as a symbol of fanaticism and foreign oppression.
Mahmud and Aurangzeb, driven by an ideology seen as antagonistic to the ancient Hindu nation, are remembered as systematic destroyers of the Somnath temple. The 1950s reconstruction, according to Donald Smith, went beyond restoring ancient architecture; it symbolized the Hindu rejection of centuries of Islamic oppression, reaffirming a secure space for Hindus in post-partitioned India.
Pakistan: In modern Pakistani textbooks, the sack of the Somnath temple is lauded, depicting Sultan Mahmud of Ghaznavi as a "champion of Islam." Syed Zaidi, an expert on Islamist Militancy, highlights a narrative in a Pakistani school book where Somnath temple served as a gathering place for Hindu rulers plotting against Muslims.
Mahmud's campaign to destroy the idol at the temple is portrayed as a triumph celebrated by the entire Muslim world. Another textbook describes Somnath not as a Hindu temple but as a political center, asserting that Mahmud's actions broke the backbone of Hindu power in the region, eliminating the need for further attacks on India.
Colonial Era Studies
In the late 19th and early 20th centuries, colonial-era historians and archaeologists actively studied the Somnath temple, as its ruins revealed a transformation from a historic Hindu temple to an Islamic mosque. This period of scrutiny laid the foundation for understanding the importance of preserving and restoring cultural heritage, setting the stage for subsequent endeavors.
Post-Independence Reconstruction and Challenges
After gaining Independence, the Nawab of Junagadh, where the revered Somnath temple stood, chose to merge with Pakistan despite the significant Hindu majority of 82 percent in the region. The State officially acceded to Pakistan on August 15, 1947, with Pakistan recognizing it on September 13, 1947.
India rejected this decision, leading to the initiation of the 'Arzi Hukumat movement' advocating for an economic boycott of the region. Critical supplies such as kerosene, textiles, sugar, wheat, and coal were withheld from Junagadh. Sardar Patel dispatched the army to address any challenges, and a referendum was conducted.
On Diwali, November 12, 1947, Sardar Patel visited the temple and emphasized its restoration to its former glory. KM Munshi, a minister at the time, actively championed the project. Gandhi advocated for the temple's reconstruction through donations from the public, distancing it from government funds, a stance opposed by Nehru as a manifestation of 'Hindu Revivalism.' Maulana Abul Kalam Azad, the education minister, suggested handing the ruins to the Archaeological Survey of India (ASI) for preservation as a historical monument. In 1949, a trust was established to oversee the project, and the foundation stone for the new temple was laid on May 8, 1950. The remnants of the previous temple-mosque were demolished by October 19, 1950, with a new mosque constructed nearby.
Noted temple builder Prabhashankar Sompura designed the new temple in the Chalukyan style, utilizing material from the ancient remains. Digvijaysinhji Ranjitsinhji, the ruler of Jamnagar and Somnath Trust trustee, donated Rs 1 lakh towards the temple funds. He also urged Indian diplomats to contribute soil, water, and twigs from their respective countries, symbolizing the unity of the world.
KM Munshi, aided by VN Gadgil, successfully navigated the project through challenges, completing the temple in 1951. Dr. Rajendra Prasad, then President of India, inaugurated the temple, with preparations for the pran-pratishtha conducted according to shastras. Despite Nehru's concerns about potential Muslim discontent, Prasad remained resolute in his decision.
Symbolic Cultural Significance
The Somnath temple transcends its physical existence; it serves as a cultural symbol deeply intertwined with India's historical narrative.
The temple's reconstruction was not merely about restoring ancient architecture; it symbolized a repudiation of hundreds of years of Islamic oppression. The rebuilding became a poignant statement, reaffirming India's identity, pride, and the establishment of a safe haven for Hindus in post-partitioned India.
PM Modi Reflects
Prime Minister Narendra Modi, who inaugurated the Swarved Mahamandir, the world's largest meditation center in Varanasi on Monday, emphasized that cultural symbols of the country had been targeted during the "period of slavery." He expressed regret that even after Independence, these symbols could not be reconstructed, highlighting the opposition faced during the reconstruction of the Somnath Temple.
"In the era of subjugation, those seeking to weaken India were quick to attack our cultural symbols. It was imperative to rebuild these symbols post-Independence.
Respecting our cultural identity would have fortified a sense of unity and self-respect within the country. Unfortunately, that did not occur. Even the reconstruction of the Somnath Temple faced opposition after Independence," stated the Prime Minister.
Addressing the construction of the Ram temple in Ayodhya, nearing completion in the next few weeks, and the ongoing development of the Ram Circuit, Modi remarked that the country now conveys a message of "freedom from the mentality of slavery" and "pride in its heritage," echoing from the Red Fort.
"What began at Somnath has now evolved into a campaign," PM Modi added, underscoring the broader significance of cultural revitalization and national pride.
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