Ram Sharan Sharma Quotes

From the seventh century A.D. onwards the Bhakti cult spread throughout the country, and especially in the south. Bhakti meant that people made all kinds of offerings to the god in return for which they received the prasada or the favour of the god. It meant that the devotees completely surrendered to their God. This practice can be compared to the complete dependence of the tenants on the land-owners.

People will be surprised to find that the V.H.P. has been unable to cite any ancient Sanskrit text in support of its claim that there has been an ancient Hindu belief in Ram Janma-sthãna at Ayodhya. Surely, if there were such a strong belief there would have been numerous Vaishnavite texts exhorting worshippers to visit the spot. The absence of any such reference makes it very dubious that the belief in Ram Janma-sthãna is of such respectable antiquity as is being made out. It is even doubtful if it is earlier than the late eighteenth century, as we shall see.

Obviously tantricism arose as a result of the large-scale admission of the aboriginal peoples in brahmanical society.

We find that in the beginning every religion is inspired by the spirit of reform, but eventually it succumbs to rituals and ceremonies it originally denounced. Buddhism underwent a similar metamorphosis. It became a victim to the evils of brahmanism against which it had fought in the beginning.

The Study of ancient Indian history, therefore, is relevant not only to those who want to understand the true nature of the past that some people want to relive but also to those who want to appreciate the nature of obstacles that hamper the development of the country.

The most explicit statement of immigration into the Subcontinent.

It is also true that the present Ayodhya is the same old Ayodhya...It is also true that it is found from the sources of Jain religion that Saket and Ayodhya are the same, It is also true that at many places, Lord Rama has been referred to as Koshal Naresh (king of Koshal)

For their riches the monasteries came to be coveted by the Turkish invaders. They became special targets of the invaders’ greed. The Turks killed a large number of Buddhist monks in Nalanda, although some of the monks managed to escape to Nepal and Tibet.

Tribal rituals, charms, and symbols […] were distorted by the brahmanas (sic) and priests to serve the interests of rich patrons.