This new Marxist line of anti-Hindu argument deserves closer scrutiny as a case study into the power of tenacious manipulation in influencing public … - Koenraad Elst

The author notes that colonialism in its last phase justified itself no longer as an instrument to “civilize the savages” but to “protect the minorities” (p.40). The reader can take the hint that neocolonial interferences in South Asia, often through NGOs, use the same justification.

These days, reporting on the communal in situation in India consists in highlighting the splinter in the Hindu eye and concealing the beam in the Muslim eye. At the time of the 1991 Lok Sabha elections, the German left-leaning weekly Der Spiegel summarized the communal riots in independent India as follows: "Since 1947, Indian statisticians have counted 11,000 riots with 12,000 Muslim victims." Hindu victims are not even mentioned, as if you were reading a fundamentalist paper like Muslim India or Radiance.

Rather, the Iranian division of society has a similar origin as the same division in Indian society. The Iranians came from India, as Shrikant Talageri has convincingly demonstrated. Moreover, the division is a natural one, present in every society. It may be tempting to push responsibility far from you, preferably to a foreign source, but in this case the Iranian option doesn’t fulfil your wish. Their status of “foreigner” is ambiguous, given that they came from India and are one of the “five peoples” alongside the Vedic tribe, deemed to descend from the two brothers Anu c.q. Puru, two of the five sons of Yayati. Iranians are quite present in the Veda, such as through the sages Bhrigu and Cyavana.