"After all, the fanaticism displayed systematically by Islam has not come falling out of the sky, it exists in human nature and may occasionally pop up in contexts of tension; the difference is that Hindu acts of fanaticism were occasional and took place in spite of the doctrine, while Islamic fanaticism was systematic and merely an application of the doctrine. The Marxist scholars... have this pet theory of Jainism and Buddhism as revolts against Brahminical tyranny, subsequently crushed out by the Brahminical reaction. In fact, the minor instances of intra-Hindu violence were distributed roughly proportionately between Brahminical, Buddhist, Jaina and other sects. Among the ... reports of conflict between the different traditions within the Sanatana Dharma common wealth, several are probably unfounded, and several exaggerated. But as we have no firm evidence for this plausible hypothesis yet, let us assume for now that all these reports are simply correct and accurate. Let us moreover assume that a similar number of similar cases has gone unrecorded or unnoticed by the Marxist historians. Then, as a sum total, we still do not have the number of victims that Teimur made in a single day. Then we still do not have the number of temple demolitions that Aurangzeb wrought on his own. Then we still do not have the amount of glorification of temple destruction that we find in any of the diaries of Muslim conquerors like Babr or Firuz Shah Tughlaq or Teimur, or any of their chroniclers. The fanaticism record of Hinduism throughout millennia is dwarfed by the record of a single Ghaznavi, Ghori or Aurangzeb and becomes completely negligeable when compared with the total record of Islamic destruction and massacre in India. Moreover, a proper comparison of the fanaticism record of Hindu civilization would not be with Indian Islam, which represents a far smaller number of people, but with the entire Muslim world from the Prophet (peace be upon him) onwards... These few disputable cases will not do to prove that "Hindu tolerance is a myth". Hindus can afford to face this evidence squarely. A final judgement on whether Hinduism is tolerant or not should not depend on a few instances selected and edited to fit the preconceived picture, but on an over-view of the whole of Hindu history. The larger patterns of Hindu history leave no doubt that the impression cunningly created by the negationists is false."