First Quote Added
April 10, 2026
Latest Quote Added
"What emerges from this story is that the Syrian Christians were worshipping in a Hindu temple, which they called a church, at least up to 1322 when Friar Oderic visited Mylapore. Henry Yule, in Cathay and the Way Thither, referring to Friar Oderic’s description of the church, declares, “This is clearly a Hindu temple.”"
"M. Arunachalam, in an article in Christianity in India: A Critical Study, is more direct when he writes, “The Kapaleeswara Temple at Mylapore, Madras, is a standing example of Christian desecration. The great temple of Shiva at Mylapore was situated not in its present site, but at the site of the present San Thome Church even up to the end of the 16th century. It was demolished by the Portuguese vandals and their missionaries of that period, who erected their church on the site where the Hindu temple originally stood. “Rama Raya, the Vijayanagar ruler, to save the Hindu temples, waged a war on the Portuguese in Mylapore and Goa simultaneously. The Portuguese were defeated and he took a tribute from them for their vandalism. But, when the Vijayanagar rule fell at the Battle of Talikota (1565) before the Mohammedans, the Portuguese continued their demolition work.” Rama Raya came to Mylapore in 1559, and R.S. Whiteway, in The Rise of Portuguese Power in India, observes that “when San Thome was held to ransom for the intolerant acts of some Jesuits and Franciscans, the Raja of Vijayanagar kept such faith with the Portuguese that, as one of them says, such humanity and justice are not to be found among Christians.”"
"Santhome Cathedral and Bishop House stand on the site of the original Kapaleeswara Temple which was destroyed in 1566 by the Portuguese. This site is the highest point on the Mylapore beach and is naturally protected from sea surges, Dr. R. Nagaswamy, former director of the Tamil Nadu Department of Archaeology, has written: “The most important Kapaleeswara Temple lost all its ancient building during the Portuguese devastation and was originally located by the Santhome Cathedral. A few Chola records found in the Santhome Cathedral and Bishop’s House refer to Kapaleeswara Temple and Poompavai. A Chola record in fragment found on the east wall of the Santhome Cathedral refer to the image of Lord Nataraja of the Kapaleeswara Temple.” And, “A 12th century Chola record in the Santhome Cathedral region, refers to a Jain temple dedicated to Neminathaswami.”"
"The best evidence for a Shiva temple on the Mylapore beach is offered by the Tamil saints. Iyadigal Kadavarkon, the sixth century Shaivite prince of Kanchipuram, Jnanasambandar and Arunagirinathar, the sixth and fifteenth century Shaivite poets, consistently mention in their hymns that the Kapaleeswara Temple was on the seashore. Both saints show in these verses that the Lord was on the seashore, and Jnanasambandar marks that He was watching His devotees in the sea – that He must have been facing east. This is not the case today. The seventeenth century Vijayanagar temple is built inland and the Lord faces west, with the all – important flag pole and image of Nandi in the western courtyard before Him. This arrangement indicates that the present temple is a second temple, as the Agama Shastra does not permit a temple that has been moved from its original site and rebuilt to face in the same direction as its predecessor. Neither Jnanasambandar nor Arunagirinathar had reason to sing of the Lord by the sea if He was not there. Their testimony is impeccable and by itself destroys the argument for a seashore tomb of St. Thomas."
"A. Ekambaranath and C.K. Sivaprakasham, in Jain Inscriptions in Tamil Nadu, following the Jesuit Fr. H. Hosten, describe a stone in the eastern side of the church which records in twelfth century Tamil characters a gift made to Neminathaswami by Palantipara(yan). They remark, “The existence of a Jain temple dedicated to Neminatha at Mylapore (of which San Thome is a part) is not only known from this record, but also from the Mackenzie Manuscripts, recording the transfer of a Neminatha image from Mylapore to Chittamur, probably to protect it from destruction. Some Jain images are said to have been buried by the side of the nunnery at San Thome.”"
"Poompavai was the daughter of a wealthy sixth century Mylapore merchant called Siva Nesan Chettiar. He wanted to give her in marriage to the saint Jnanasambandar, but she died from snakebite before meeting him, when picking flowers for the Lord in the garden. Her father cremated her and kept the bones and ashes in a pot. When Jnanasambandar visited Mylapore, the Chettiar kept Poompavai’s ashes in front of him and narrated the story of her death. Jnanasambandar responded by singing eleven songs in praise of Lord Kapaleeswara, lamenting the death of the girl at the end of each song. When he had finished, the pot of ashes burst and a twelve-year-old girl stepped forth. Jnanasambandar then declined to marry her, saying that she was his “daughter”. Poompavai has her own shrine within the precincts of the Kapaleeswara Temple."
"A religious minority is a law unto itself. The institutions run by it enjoy protection both from their staff as well as from the Government. Their properties are safe and their management secure from Government intervention, very unlike institutions run by Hindus which enjoy no such protection and which are subject to all kinds of interference from a Government which takes pride in being ‘secular’, and which has developed aversion of secularity informed by anti-Hindu animus. The Indian Express reports ( 28/29 January, ’86 ) that the famous temple of Lord Venkateswara at Tirupati in Andhra Pradesh has been ordered to pay rupees twenty crores as tax on the “sales” of prasadam since 1975! The Aurangzebi spirit is very much alive. Favoured treatment and discriminatory taxes have been used by Governments in the past to promote particular culture-groups and destroy others."
"According to Knapp, the Tirumala Tirupati temple (where the Hindus have nonetheless scored a victory over Christian demands to the right of missioning on the Tirupati premises) collects over Rs. 3,100 crores every year and the State Government has not denied the charge that as much as 85 per cent of this is transferred to the State Exchequer, much of which goes to causes that are not connected with the Hindu community. ... State after sate, it is found that the majority of temple funds is used for other Government projects including the upkeep of Christian and Islamic institutions. ... The only way the Government can continue to do this is because the Hindu people have not stood up to resist it."
"Early Indian visitors to the Taj, who came either as pilgrims or sightseers, were far outnumbered by those going elsewhere. And this continues. Today it is seen by two million Indians per year. The Tirupati temple in southern India, meanwhile welcomes nearly twelve million pilgrims per year. Yet it is the Taj that is recognized as the symbol of India."
"Nili Chhatri: “At the foot of Salim Garh and on the bank of the Jamuna, there is a small Baradari near Nigambodh Ghat… It is known as Nili Chhatri because of the blue mosaic work on its dome. This Chhatri was built by Humayun Badshah in AH 939 corresponding to AD 1533 in order to have a view of the river. Hindus ascribe this Chhatri to the time of the PaNDus. Even if that is not true, this much is certain that the bricks with mosaic work which have been used in this Chhatri have been taken from some Hindu place because the bricks bear broken and mutilated images. On account of a derangement of the carvings, some have only the head left, while some others show only the torso. This derangement of carvings also goes to prove that these bricks have been placed here after being taken out from somewhere else. According to the Hindus, Raja Judhastar had performed a Jag [Yajña] at this Ghat. It is not inconceivable that in the Hindu era a Chhatri had been built at some spot on this Ghat in commemoration of the Jag, and that this Chhatri was built in the reign of Humayun after demolition of that (older) Chhatri…He repeats some of these comments while describing the Nigambodh Ghat…"
"…[In] Multan [there is] a Pagod of great consideration [the famous Sun temple, destroyed in the 11th century, rebuilt and again destroyed after Thevenot’s visit, by Aurangzeb], because of the affluence of People, that came there to perform their Devotion after their way; and from all places of Multan, Lahors, and other Countries, they come thither in Pilgrimage. I know not the name of the Idol that is Worshipped there; the Face of it is black, and it is cloathed in red Leather: It hath two Pearls in place of Eyes; and the Emir or Governour of the Countrey, takes the Offerings that are presented to it."
"(Multan) is a large fortified and impregnable city, and is held in high esteem by the Hindus and Chinese for it contains a temple which is for them a place of worship and pilgrimage, as Mecca is for the Muhammadans... The houses of the servants and devotees are around the temple, and there are no idol worshippers in Multan besides those who dwell in these precincts."
"Al-Bîrûnî records: “A famous idol of theirs was that of Multan, dedicated to the sun, and therefore called Aditya. It was of wood and covered with red Cordovan leather; in its two eyes were two red rubies. It is said to have been made in the last Kritayuga… When Muhammad Ibn Alkasim Ibn Almunabih conquered Multan, he inquired how the town had become so very flourishing and so many treasures had there been accumulated, and then he found out that this idol was the cause, for there came pilgrims from all sides to visit it. Therefore he thought it best to have the idol where it was, but he hung a piece of cow’s flesh on its neck by way of mockery. On the same place a mosque was built. When the Karmatians occupied Multan, Jalam Ibn Shaiban, the usurper, broke the idol into pieces and killed its priests… When afterwards the blessed Prince Mahmud swept away their rule from those countries, he made again the old mosque the place of the Friday-worship.”"
"“The infidels have a large temple there, and a great idol… The houses of the servants and devotees are around the temple, and there are no idol worshippers in Multan besides those who dwell in those precincts… The ruler of Multan does not abolish this idol because he takes the large offerings which are brought to it… When the Indians make an attack upon the town, the Muslims bring out the idol, and when the infidels see it about to be broken or burnt, they retire.”"
"Mûltan is one of the strongest frontier places of the Musalmãns… In it is the idol also known by the name of Mûltãn. The inhabitants of Sind and India perform pilgrimages to it from the most distant places; they carry money, precious stones, aloe wood and all sorts of perfumes there to fulfil their vows. The greatest part of the revenue of the king of Mûltãn is derived from the rich presents brought to the idol… When the unbelievers march against Mûltãn and the faithful do not feel themselves strong enough to oppose them, they threaten to break their idol, and their enemies immediately withdraw."
"A famous idol of theirs was that of Multan, dedicated to the sun. When Muhammad Ibn Alkasim Ibn Almunabbih, conquered Multan, he inquired how the town had become so very flourishing and so many treasures had there been accumulated, and then he found out that this idol was the cause, for there came pilgrims from all sides to visit it. Therefore he thought to build a mosque at the same place where the temple once stood. When then the Karmatians occupied Multan, Jalam Ibn Shaiban, the usurper, broke the idol into pieces and killed its priests. When afterwards the blessed Prince Mahmud swept away their rule from those countries, he made again the old mosque the place of the Friday-worship."
"Muhammad Kasim, ascertaining that large offerings were made to the idol, and wishing to add to his resources by those means, left it uninjured, but in order to show his horror of Indian superstition, he attached a piece of cow's flesh to its neck, by which he was able to gratify his avarice and malignity at the same time."
"There is a temple dedicated to the Sun, very magnificent and profusely decorated. The image of the Sun-deva is cast in yellow gold and ornamented with rare gems. Its divine insight is mysteriously manifested and its spiritual power made plain to all. Women play their music, ight their torches, offer their flowers and perfumes to honour it. This custom has been continued from the very first. The kings and high families of the five Indies never fail to make their offerings of gems and precious stones (to this Deva). They have founded a house of mercy (happiness), in which they provide food, and drink, and medicines for the poor and sick...."
"There is an idol held in great veneration by the Hindus and every year people from distant parts undertake pilgrimages to it… When the Indians make war upon them and endeavour to seize the idol, the inhabitants [Arabs] bring it out pretending that they will break it and burn it. Upon this the Indians retire, otherwise they would destroy Multan."
"Here is a Hindooe Dewra ruinated, it seems by Moores envieing its beautie, adorned on the outside with the best Carved worke that I have seene in India, verie spacious and high, yett not a handbreadth from the foote to the topp but was Curiously wrought with the figures of men and weomen etts. their fabulous stories. Now the said Edifice is defaced by the throwing downe the Copulaes, Arches and pillars thereof, breaking the Armes, Leggs and Noses of the said images…"
"SIDPOOR – JUNE 20th – In the infancy of our geography of India, the illustrious D’ Anville said of this city, “ville qui tire son nom des Shites, ou toiles peintes, qui s’y fabriquent;” but it boasts of a more dignified etymology, being called after its patron, the Balhara prince, Sid-Rae. By some he is supposed to be the founder, but there is every reason to believe that he was only the renovator, of this place, the position of which on the Sarasvati, flowing from the shrine of Ambabhavani, is well-chosen. Here are the remains of what in past ages must have been one of the grandest efforts of Hindu architecture, a temple dedicated to Siva, and termed Roodra-Mala, or ‘the chaplet of Roodra,’ the god of battle; but so disjointed are the fragments, that it is difficult to imagine what it may have been as a whole. They are chiefly portions of porticoes, one of which tradition names the prostyle of the munduff, or vaulted mansion occupied by the bull, companion of Roodra, whose sanctum was converted into a mosque. It is said to have been a rectangular building, five stories in height, and if we may judge from one portion yet remaining, this could not have been less than one hundred feet…I found two inscriptions, from one of which I learned that it was commenced by Raja Moolraj [the founder of the Solankhi dynasty of Anhilwara], in S. 998 [A.D. 942], and from the other that it was finished by Sid-Raj…A couplet records its destruction by All-u-din – “In S. 1353 [A.D. 1297], came the barbarian Alla: the Roodra-Mala he levelled, “carrying destruction amongst the lords of men.”"
"Sidhpur on this river being considered the appropriate place to perform rites in honour of a deceased mother , as Gayá in Behar is assigned for ceremonies in honour of ....."
"What Gaya is for the father's manes , Sidhpur is for the mother's manes ."
"Krishna’s son, Samba, was said to have instituted Sun worship. The Samba Purana stated that Samba was cured of leprosy due to his devotion to Surya. As a mark of thankfulness, he constructed the Sun temple at Multan. According to the Bhavishya Purana, the name Adyasthana was used for the temple Samba built. Adya could well have been a corruption of the word Aditya or Sun (Cunningham 2006: 196- 199; Hasan 2008: 86). The Bhavishya Purana also mentioned the existence of a golden image of Surya. The ancient belief in the origins of Multan validated its importance at the dawn of Indian history.’"
"Sitpur is the same as Sidhpur , situated near Ahmadabad . It is famous as ' the only place where Sraddha can be performed for propitiation of the mane for the deceased mother . What Gaya is for the father , Sidhpur is for the mother ."
"This is the model for the śrāddha in Sidhpur , what Gayā is to the father , Sidhpur is to the mother ."
"The temple of this idol is situated in the middle of Multan, in the most frequented bazar. It is a dome-shaped building. The upper part of the dome is gilded, and the dome and the gates are of great solidity. The columns are very lofty and the waUs coloured. Around the dome are the dwellings of the attendants of the idol, and of those who live upon the produce of that worship of which it is the object. There is no idol in India or in Siad which is more highly venerated. The people make it the object of a pious pilgrimage, and to obey it is a law. So far is this carried, that, when neighbouring princes make war against the country of Multan, either for the purpose of plimder or for carrying off the idol, the priests have only to meet, threaten the aggressors with its anger and predict their destruction, and the assailants at once renounce their design. Without this fear the town of Multan would be destroyed. It is not surprising, then, that the inhabitants adore the idol, exalt its power, and maintain that its presence seciu-es divine protection."
"Among Indian secularists, the done thing is to deny the long history of Islamic temple-destruction. Government policy is to sweep the topic under the carper whenever it raises its head, as by fortuitous archaeological discoveries. Thus, at the Rudramahalaya complex in Siddhpur, Gujarat, ASI excavation work was stopped under Muslim pressure, when temple remains came to light. When a flood brought Hindu sculptures under and around the Bijamandal mosque in Vidisha (where four successive Hindu temples had been destroyed by Shamsuddin Iltutmish, Alauddin Khilji, Bahadur Shah of Gujarat and Aurangzeb) to the surface in 1991, the ASI was likewise prevented from excavating further."
"“In the year 817, eight hundred and seventeen Hijri, he resolved to march with intent of jihad against the unbelievers of Girnar, a famous fort in Sorath. Raja Mandalik fought with him but was defeated and took refuge in the fort. It is narrated that even though that land (region) this time did not get complete brightness form the lamp of Islam, yet the Sultan subdued the fort of Junagadh situated near the foot of Girnar mountain. Most of the Zamindars of Sorath became submissive and obedient to him and agreed to pay tribute. After that, he demolished the temple of Sayyedpur in the month of Jamadi I of the year 818, eight hundred and eighteen Hijri… In the year 823, eight hundred and twenty-three Hijri, he attended to the establishment of administrative control over his dominion. He suppressed refractoriness wherever it was found. He demolished temples and constructed masjids in their places…”364"
"Soon after his return to Ahmadabad, Ahmad marched to Sidhpur, which was one of the most ancient pilgrim centres in north Gujarat. It was studded with beautiful temples, some of which were laid low."
"The Rudramahãlaya, like many other magnificent Hindu temples, is a heap of ruins at present. But it reminds us of a past when it was one of the most magnificent temples ever built in India. The Jãmi‘ Masjid, like many other historical mosques, stands as a dilapidated structure now. But it reminds us of a regime under which it symbolised the might of Islam... The destruction of the Rudramahãlaya at Sidhpur in Gujarat was not an isolated event; it was only a link in the long chain which stretches from the middle of the seventh century, when the first Islamic invaders stepped on the soil of India, to the closing years of the eighteenth century when Tîpû Sultãn led his expedition into Malabar. The vast land which is spread from Transoxiana, Khurasan and Seistan in the West to Assam in the East, and from Sinkiang in the North to Tamil Nadu in the South, is literally littered with the ruins of temples belonging to all Hindu sects- Bauddha, Jaina, Šaiva, Šãkta VaishNava, and the rest."
"The Solãñkî tradition maintains a rich and prolific output in the twelfth century AD which saw two eminent royal patrons of building art in Siddharãja JayasiMha and Kumãrapãla. With the former is associated the completion of an imposing conception, the Rudra Mãlã or Rudra Mahãlaya, at Siddhapur (Gujarãt). Unfortunately it is now completely in ruins but a picture of its former splendour seems to have survived in a Gujarãtî ballad which speaks of the temple as covered with gold, adorned with sixteen hundred columns, veiled by carved screens and pierced lattices, festooned with pearls, inlaid with gems over the doorways and glistening with rubies and diamonds. Much of this is, no doubt, exaggeration full of rhetoric; but the impressive character of the conception is evidenced by the scanty, though co-lossal, remains. They consist of groups of columns of the pillared maNDapa, which seems to have been in more than one storey, and had three enterance porticos on three sides. The surviving foundations suggest that the conception with the usual appurtenances occupied a space nearly 300 feet by 230 feet. In front there stood a kîrti-toraNa of which one column still remains. From the dimensions the Rudra Mãlã seems to have been one of the largest architectural conceptions in this area. The rich character of its design is fully evident in the few fragments that remain."
"Ahmad Shãh like his grandfather,... was a bigot and seized every opportunity to demolish Hindu temples. In 1414, he appointed one Tãj-ul-Mulk to destroy all temples and to establish Muslim authority throughout Gujarat. According to Firishta, the task was ‘executed with such diligence that the names of Mawass and Girass (i.e. Hindu zamindãrs) were hereafter unheard of in the whole kingdom.’ Next year Ahmad attacked the celebrated city of Sidhpur in north Gujarat where he broke the images in the famous Rudramahalaya temple and converted it into a mosque.”"
"When Raja Sidhraj Jaisingh Solanki became the king, he extended his conquest as far as Malwa and Burhanpur etc. and laid foundation of lofty forts such as the forts of Broach and Dabhoi etc. He dug the tank of Sahastraling in Pattan, many others in Biramgam and at most places in Sorath. His reign is known as 'Sang Bast', the Age of Stone Buildings. He founded the city of Sidhpur and built the famous Rudramal Temple. It is related that when he intended to build Rudramal, he summoned astrologers to elect an auspicious hour for it. The astrologers said to him that some harm through heavenly revolution is presaged from Alauddin when his turn comes to the Saltanat of Dihli. The Raja relied on the statement of astrologers and entered into a pledge and pact with the said Sultan. The Sultan had said. 'If I do not destroy it under terms of the pact, yet I will leave some religious vestiges.' When, after some time, the turn of the Sultan came to the Saltanat of Delhi, he marched with his army to that side and left religious marks by constructing a masjid and a minar...[Sidhpur (Gujarat)]"
"Sidhpur is a pleasant city. It was founded by Sidharão after his own name. He invited from the East one thousand Udîchya BrãhmaNas who were well-versed in the Vedas and gave them seven hundred villages around Sidhpur… He had built a big temple named Rudramãla. That was razed to the ground by Sultãn Alãuddîn. Even so, several temples survive today. Beyond the city, towards the east, there is the river Sarasvarî. A temple dedicated to Mãdhava had been built on its bank. A ghãTa [flight of steps leading to the river] has also been constructed. The temple was destroyed by the Mughals but the ghãTa can still be seen… A Turk has built his bungalow on the ghãTa.”"
"As the obsequial offerings to the paternal ancestors must be made at Gaya, so corresponding offerings to the maternal ancestors have to be performed at Sidhpur."
"This temple, ... seems to have been destroyed partly by Ulugh Khan in AD 1297-98 and partly by Ahmadshah in AD 1415. Some of the cubicles and a number of pillars on the Western side of the temple, it would appear were later converted into a mosque. The prayer hall of the mosque so converted has three domes. In the Western (Qaba) waft of the mosque Mimbar and Mehrabs were provided by using the doors of the shrines which were then filled with debris. The exact date of conversion of this part of Rudramahalaya complex is not known."
"He marched under divine inspiration, For the destruction of temples at Saiyidpur, Which was a home of the infidels, And the native place of accursed fire-worshippers. There they dwelt, day and night, The thread-wearing idolaters. It had always remained a place for idols and idol-worshippers, It had received no injury whatsoever from any quarter. It was a populous place, well-known in the world, This native place of the accursed infidels. Its foundations were laid firmly in stone, It was decorated with designs as if drawn from high heaven. It had doors made of sandal and ûd. It was studded with rings of gold, Its floors were laid with marble, Which shone like mirrors. Ûd was burnt in it like fuel, Candles of camphor in large numbers were lighted in it. It had arches in every corner, And every arch had golden chandeliers hanging in it. There were idols of silver set up inside, Which put to shame the idols of China and Khotãn. Such was this famous ancient temple, It was famous all over the world. By the effort of Ahmad, it was freed from the idols, The hearts of idol-worshippers were shattered with grief. He got mosques constructed, and mimbars placed in them, From where the Law of Muhammad came into force. In place of idols, idol-makers and idol-worshippers, Imãms and callers to prayers and khatîbs were appointed. Ahmad’s good grace rendered such help, That an idol-house became an abode of Allãh."
"Rudramahãlaya is the grandest and the most imposing conception of a temple dedicated to Šiva. Only a few fragments of the mighty shrine now survive, namely, four pillars in the north and five in the eastern side, porches of the three storeyed maNDapa. Four pillars in the back of it, a toraNa and a cell at the back remain in situ after being dismantled in the 13th century AD. With its adjacent shrines, possibly eleven, part of which was converted into Jami mosque later in the Mughal period, it must have formed part of a grand conception dedicated to Ekãdaša Rudras. ... Originally it covered an area of 100 x 66 mtrs. The central building itself occupies an area of about 50 x 33 mtrs. The mighty pillars of this temple are the tallest so far known in Gujarat."
"Henry Cousens wrote of the splendour of the temple and recorded that its subsidiary shrines were converted into a congregational mosque ..to raise such a temple as had not been seen before — the famous Rudramala (the garland of Rudra or Siva), or Rudramahalaya (the abode of Rudra or Siva), the scanty, but colossal, ruins of which now remain embedded amongst the houses of the town, near the river bank. These remains consist of five columns of the front or eastern porch with their beams above them; four columns in two stories of the northern porch; four greater columns, also in two stories, which stood on the west side of the hall and before the shrine; and one kirttistambha, or arch of fame, the only one of a pair, in the courtyard at the north-east corner of the temple. In addition to these are fragments of some small subsidiary shrines at the back of the temple, which have been converted into a Muhammadan Masjid... It was, no doubt, the largest, or, at least, the second largest, in Gujarat, measuring about 145 feet by 103 feet, rising in, at least three stories. Another temple, which stood at Vadnagar, twenty miles to the south- east, may have been still larger, judging from the size of two Kirttistambha now left, which are larger ~ 35 feet 6 inches high - than this temple. Such magnificent piles were not likely to escape the attentions of the Muhammadans in their first onslaughts upon Hinduism in this province, and in proportion to their grandeur was the complete destruction that overwhelmed them ..."
"Fourteen storeys rise above the earth and seven thousand pillars, In row after row, while eighteen hundred statues studded with emeralds adorn it. It is endowed with thirty thousand flagstaffs with stems carved and leaves of gold. Seven thousand sculptured elephants and horses stand in attendance on Rudra. Seeing it all, Gods and men get struck with wonder and are greatly charmed, JayasiMha has built a temple which excites the envy of emperors. The sculptured elephants and lions trumpet and roar, all around, again and again, The golden kalašas glitter on the maNDapa upheld by numerous pillars. The statues sing and dance and roll their eyes, So that even the Gods jump with joy and blow their conches. The ecstatic dance of Gods is watched by Gods and men who crowd around, That is why the Bull, O Sidha! O King of Kings! is feeling frightened."
"In a part of the town, is located what is known as Rudramahãlaya complex. This complex was built by Siddhraj Jayasimha in the 12th century… This temple seems to have been destroyed partly by Ulugh Khan in AD 1297-98 and partly by Ahmedshah in AD 1415. Some of the cubicles and a number of pillars on the Western side of the temple it would appear were later converted into a mosque."
"What Gaya is for the performance of rituals for dead fathers, Sidhpur is for departed mothers."
"Why does the present government gloat on constructing temple corridors like the one in Kashi at the cost of 339 crores when it could have relinquished control over Hindu temples and allowed the latter to fund hundreds of such corridors over the length and breadth of this country? As far as I am concerned, a Hindu temple should be publicly listed as a company. After all, it supplies a product that people buy—peace of mind and reassurance— and unlike other companies that need to constantly refine or come up with better products, a temple’s product has not changed in a millennium, and never will. Indians should be able to buy stake in it and make the temple richer. The richer it becomes through public trading, the more it will do for the society—schools, hospitals, roads, orphanages, housing, the list goes on. The more it does for the society, the more it will garner donations. With temples being publicly listed, the ready excuse of the government that, who will control the temple after we relinquish control, becomes untenable. Let the government tax the temple’s wealth— no issues with that. At least, the wealth generated by the temple will belong to the temple. At least, then, the Hindus will not be so blatantly discriminated in their own country."
"State control of Hindu temples and their property is by far the largest, financially most damaging scam of independent India. ...What business is it of the State to levy an administrative charge from anywhere between 5 percent to 21 percent on Hindu temples in the name of audit? What business is it of the State to dictate how many times a pooja is to be conducted and who is to conduct it, and who is qualified to be the priest and what is going to be the procedure for worship? What business is it of the State to control tens of thousands of acres of temple land and then set rent for it? The loss to Hindu temples on account of this alone is estimated over decades to be in lacs of crores... . Because of this loss in revenue generation, Hindu temples are not able to spend money on what they would really like to spend money on—opening up ved pathshalas, schools, colleges, gaushalas, fellowships and scholarships, orphanages, Hindu cultural and religious centres—all things and causes other religions and their places of worship spend their money on unencumbered.... Only in India can you step aside and watch as the State appoints non-Hindus— Muslims like Firhad Hakim, Christians like Vangalapudi Anita—on boards that control Hindu temples; only here will we remain silent as temple idols are stolen, temple property auctioned, a whole temple driven ecosystem and way of life dismantled-Assault on temples has turned into an assault on Hinduism itself. Imagine a Hindu priest or a politician controlling and dictating how St Frances Church or the Jama Masjid should be run. If that happens, perhaps judiciary would indeed conduct a midnight hearing, crying death of secularism."
"Ganga Devi wife of Kumar Kampana (died 1374 CE) of Vijayanagar writes as follows in her Madhuravijayam regarding the state of things in the Madura region when it was under Muslim rule: "The temples in the land have fallen into neglect, as worship in them has been stopped... The sweet odour of the sacrificial smoke and chant of the Vedas have deserted the villages which are now filled with the foul smell of roasted flesh and the fierce noise of the ruffianly Turushkas... The wicked mlechchas pollute the religion of the Hindus every day.""
"[Thanks to Babur's destruction mania,] temples as strong as a thunderbolt were set on fire."
"[The temple at Nagarkot]... most richly set forth, both scaled and paved with plate of pure gold."
"Muslims had destroyed and looted the temples. The British did not do that but they took over a good deal of the temple lands as a 'revenue measure'; they did not use the word 'confiscation' and, in fact, converted some of these lands into 'monetary remuneration'. As a result, according to the Government of India's own comprehensive study beginning in 1962 and lasting for over ten years, the ten thousand five hundred and odd temples of Tamilnadu have a total annual income of only rupees twenty-seven million, from all their moveable and immoveable properties. Over 5,000 temples have only an annual income of Rs.500/- each! There is almost no money for the pujas, and the priests also hardly get anything. The only people who get proper remunerations are the Government functionaries employed to overseer the working of the temples. The 14,000 priests in Madhya Pradesh got five naya paisa per month at the time of Independence; now they get six naya paisa according to the Madhya Pradesh Pujaris Mahasangh!"