"There is some evidence to show that the association of Vasudeva with the Pāndya country is old. In the fourth century B.C. the grammarian Katyayana explains the word Pāndya as 'one sprung from an individual of the clan of the Pandus or the king of their country'. Katyayana therefore associates the Pāndya country with the Pandus or Pāndavas whom epic tradition intimately connects with Vasudeva."

"The literature of East Pakistan will be written in the dialect of East Pakistanis. That language shall have no respect for Sanskrit grammar or the so-called Bengali grammar."

"I am not at all a slave of social custom. Whatever I think good for myself or the society I shall do and never retreat of fear of criticism of the people or my relatives."

"The editor perhaps may consider himself justified by numerous precedents among the several partisans of different Christian sects in applying the name of heathen to one who takes the Precepts of Jesus as his principal guide in matters of religious and civic duties; as Roman Catholics bestow the appellation of heretics or infidels on all classes of Protestants; and the Protestants do not spare the title idolater to Roman Catholics; Trinitarians deny the name Christian to Unitarians, while the latter retort by stigmatising the worshippers of the son of man as Pagans who adore a created and dependent being."

"Truth and Virtue do not necessarily belong to wealth and Power and Distinctions of Big Mansions."

"Ram Mohun replied by writing a satire in Bengali, Padari Sisya Sambad, published in 1823, in order to ridicule the doctrine of Trinity. It was an imaginary dialogue between a European missionary and his three Chinese students. After having taught the dogma, the missionary asked his students whether God was one or many. “The first disciple replied that there were three Gods, the second that there were two and the third that there was no God. The teacher rebuked them and demanded an explanation of their answers. The first one said, ‘You said that there are God the Father, God the Son and God the Holy Ghost. According to my counting that is one plus one plus one, making three.’ The second one said, ‘You told us that there were three Gods and that one of them died long ago in a village in a Western country. So I concluded that there are two Gods, now living.’ The third one said, ‘You have said again and again that God was one and that there is no other God and Christ is the real God. But about 1800 years have passed since the Jews, living near the Arabian Sea, crucified him. What else, do you think I can say, Sir, except that there is no God.’”"

"Roy’s resentment of Christians as ‘persons who travel to a distant country for the purpose of overturning the opinions of its inhabitants and introducing their own’."

"In a letter written to Lord Amherst, dated 11 December 1823, he praised the British as having ‘extended their benevolent care to this distant land, actuated by a desire to improve its inhabitants’ and obsequiously pleaded against the setting up of a Sanskrit university, which the British had been contemplating, on the grounds that the ‘Sanskrit system of education would be the best calculated to keep this country [India] in darkness’, and that a Sanskrit school ‘can only be expected to load the minds of youth with grammatical niceties and metaphysical distinctions of little or no practicable use.... The pupils will there acquire what was known two thousand years ago, with the addition of vain and empty subtilties since.’"

"It is only when we move to modem times that we find the first traces of sarva-dharma-samabhâva surfacing in India in the form of the Brahmo Samaj. Raja Ram Mohun Roy, the founder of this cult, was a votary of Islamic monotheism, and later on became infatuated with Jesus Christ. He confused the monism of the Upanishads with the monotheism of Biblical creeds, and gave birth to a lot of confusion. But, by and large, he stayed a Hindu who had some very hard words to say about the doings of Islam and Christian missionaries in India..."

"On child marriage, he clearly believed that the age of marriage for women should be increased and women should get the right of remarriage. In a true sense, he was the architect of Modern India and the father of Bengal Renaissance."

"All time is wasted that is not spent in seeking God."

"By serving wise and ignorant sadhus, I am learning the greatest of virtues, pleasing to God above all others — humility."

"Always remember that you belong to no one, and no one belongs to you. Reflect that some day you will suddenly have to leave everything in this world — so make the acquaintanceship of God now."

"He only is wise who devotes himself to realizing, not reading only, the ancient revelations."

"Solve all your problems through meditation. Exchange unprofitable religious speculations for actual God-contact. Clear your mind of dogmatic theological debris; let in the fresh, healing waters of direct perception. Attune yourself to the active inner Guidance; the Divine Voice has the answer to every dilemma of life. Though man's ingenuity for getting himself into trouble appears to be endless, the Infinite Succor is no less resourceful."

"MIA and NIA languages are not, strictly speaking, derived from the language of the Rigveda or from Classical Sanskrit […] these Aryans of the eastern tracts seem to be different from the Midland or Vedic Aryans in many respects―in religious observances, in many practices, in dialect […] these Aryans were distinct from those other Aryans of the West among whom the Vedic culture grew up, distinct in dialect, in religion and in practices... The morphology of Vedic […] retains most faithfully the inflections of primitive Indo-European."

"The first Bengali with a scientific insight to attack the problems of the language was the poet Rabindranath Tagore; and it is flattering for the votaries of philology, to find in one who is the greatest writer in the language, and a great poet and seer for all time, a keen philologist as well, distinguished alike by an assiduous enquiry into the facts of the language as by a scholarly appreciation of the methods and findings of the modern Western philologist. The work of Rabindranath is in the shape of a few essays (now collected in one volume) on Bengali Phonetics, Bengali Onomatopoetics, and on the Bengali noun, and on other topics, the earliest of which appeared in the early nineties, and some fresh papers appeared only several years ago. These papers may be said to have shown to the Bengali enquiring into the problems of his language the proper lines of approaching them."

"“Throughout the whole range of Urdu literature in its first phase… the atmosphere of this literature is provokingly un-Indian - it is that of Persia. Early Urdu poets never so much as mention the great physical features of India - its Himalayas, its rivers like the Ganges, the Jamuna, the Sindhu, the Godavari, etc; but of course mountains and streams of Persia, and rivers of Central Asia are always there. Indian flowers, Indian plants are unknown; only Persian flowers and plants which the poet could see only in a garden. There was a deliberate shutting of the eye to everything Indian, to everything not mentioned or treated in Persian poetry… A language and literature which came to base itself upon an ideology which denied on the Indian soil the very existence of India and Indian culture, could not but be met with a challenge from some of the Indian adherents of their national culture; and that challenge was in the form of highly Sanskritized Hindi’.”"