"It is also instructive to see for oneself what Eaton’s purported “eighty” cases are, on pp. 128-132 of his book. These turn out not to concern individual places of worship, but campaigns of destruction affecting whole cities with numerous temples at once. Among the items on Eaton’s list, we find “Delhi” under Mohammed Ghori’s onslaught, 1193, or “Benares” under the Ghurid conquest, 1194, and again under Aurangzeb’s temple-destruction campaign, 1669. On each of these “three” occasions, literally hundreds of temples were sacked. In the case of Delhi, we all know how the single Quwwat-ul-Islam mosque replaced 27 temples, incorporating their rubble."

“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.”

“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.”

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

“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.”