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When reading the press reports about communal riots, one should make a distinction between two stages of riot reporting. The day after a riot breaks … - Koenraad Elst
" "When reading the press reports about communal riots, one should make a distinction between two stages of riot reporting. The day after a riot breaks out, the press will just write what happened, in some detail. The report will be a little bit blurred by the obligatory usage of non-definite terms for the communities involved : "As members of one community passed through an area dominated by another community, stones were thrown at them", etc. But the experienced reader can mostly understand who is who... However, the editorials devoted to these instances of communal carnage are not interested in the details of the matter, and in their effort to allot guilt and suggest remedies, they often implicitly start from a riot scenario which is totally unsupported by the factual details that appeared in the first report.
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About Koenraad Elst
Koenraad Elst (born 7 August 1959) is a Flemish right wing Hindutva author, known primarily for his support of the Out of India theory and the Hindutva movement. Scholars have accused him of harboring Islamophobia.
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Elst, Koenraad
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The VHP-mandated scholars have, in their argumentation, pointed out no less than four attempts where scholars belonging to the anti-temple party have tried to conceal or destroy documentary evidence. Those are of course cases where the attempt failed because it was noticed in time, but the question must be asked how many similar attempts have succeeded.
What are the facts? The official court chronicle, Maasir-i-Alamgiri, fills many pages with items like this “His majesty proceeded to Chitor on the 1st of Safar. Temples to the number of sixty-three were here demolished. Abu Tarab, who had been commissioned to effect the destruction of the idol temples in Amber, reported in person on the 24th Rajab, that threescore and six of these edifices had been levelled with the ground.”2 It says in so many words that Aurangzeb “ordered all provincial governors to destroy all schools and temples of the Pagans and to make a complete end to all Pagan teachings and practices”. Moreover, it records: “Hasan Ali Khan came and said that 172 temples in the area had been destroyed”, etc. Aurangzeb’s supposed intolerance can be deduced from his actual policies, known to us through his own chronicles as well as other sources. ...About Benares/Varanasi, we learn from the Maasir-i-Alamgiri: “News came to court that in accordance with the Emperor’s command his officers had demolished the temple of Vishvanath at Banaras”.
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Likewise, central concepts of Sikhi are properly derived from ancient Hindu concepts, e.g. the mantra So’ham (“I am He”, viz. He who lives in the sun) has Vedic origins but reappears in glory in Sikh scripture and practice. The entry Dasham Granth recounts how the last Sikh Guru Govind Singh had stories from the Puranas translated for his flock. It hardly makes sense to argue this point further, for there are literally hundreds of indications for the view that Sikhi is just one among the many Hindu traditions.
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