"Bhupendra Yadav’s nice little scenario is of course purely hyothetical and unsupported by any document whatsoever, but that doesn’t seem to trouble him. At any rate, after the cream of India’s secularist historians have used all their resources to create a semblance of credibility for the no-temple case, all that Bhupendra Yadav can come up with, is the hypothesis that: 1) the Hindus of Ayodhya had left the geographical place of honour in the middle of their city “vacant”, unlike the people of every other city in the whole world; 2) they had laid the foundations for a pillared building which they never constructed, and waited for others to come and put these foundations to proper use. This hypothesis is pretty farfetched. But at least Mr. Yadav has the merit of explicitating what most people who deny the temple destruction scenario only claim by implication. ... This would mean that every now and then, these inconsistent Hindus or Muslims just made a hole in the ground, arbitrarily planted a pillar-base somewhere, never to build a pillar on it, then forgot about it till a few decades later, another joker repeated this meaningless ritual, coincidentally yielding an orderly pattern of pillar-bases. This is secularist archaeology for you."

“In India, by contrast, the Church is still its old aggressive self. Rather than questioning its own record, it tries to project its own crimes onto its heathen enemies. The Catholic Bishop's Conference of India is in no position to pontificate about anti-Semitic, anti-Muslim, anti-democratic or anti-secular sins imputed to the Hindus.”

“The more books and articles on Ayodhya and on "communalism" I look into, the more I feel confirmed in my assessment that the Hindu presentation of their own case regarding Ayodhya is the single worst public relations job in world history.”

“Both genetic and archaeological proofs of intrusions into Europe from Russia are plentiful, but in India these are significantly missing.”

“As for myself, I am my own man, not a party man. I deserve to have my viewpoints examined not on their real or imagined associations but on their merits. I want my real and stated positions attacked, not those at my declared enemies' convenience.”

“Given the widely acknowledged importance of the Ayodhya conflict, one would have expected at least some of the well-funded Western academics to embark on their own investigation of the issue rather than parroting the slogans emanating from Delhi’s Jama Masjid and JNU. Their behaviour in the Ayodhya debate provides an interesting case study in the tendency of establishment institutions and settled academics to genuflect before ideological authorities overruling proper scholarly procedure in favour of the political fashion of the day.”

“Tellingly, they do not mention the outcome of the debate, but reiterate the ludicrous demand they made while attending the debate as BMAC advocates, viz. that they be considered “independent historians” qualified to pronounce scientific judgment in a debate between their employers and their enemies... Of course, the government representative dismissed this demand as ridiculous. Yet, the BMAC has continued to call them “the independent historians”, and they themselves have continued to demand that the VHP submit its case to “independent arbitration”, i.e. by their own kind. These two telling details of the Ayodhya debate story have, of course, been withheld from the reader in the booklet published by the BMAC team, and in all subsequent publications by the anti-temple party.”