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" "The remarkable thing about Arthur Schopenhauer is that he built such a large part of his philosophy on the Upanishads and Buddhism when these were as yet so little-known (around 1820). Only towards the end of his life did he master Sanskrit, so he had to make do with just a few translations. For the Upanishads, he used Anquetil Duperron’s French translation from a Persian translation of the original Sanskrit. Yet, his understanding of them was better than that of many later thinkers. (In the same period, Georg Hegel wrote a undoubtedly biased but fairly insightful commentary on the Bhagavad-Gita.)
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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It must also be noted that Savarkar never went as far in his cooperation with the British as the Communists who supported the British (after they became a Soviet ally in 1941) by betraying Congress “Quit India” activists to them. While the Communists were Soviet loyalists who saw Indian opponents to the war effort as simply their enemies, Savarkar was an Indian patriot who differed with the Gandhian patriots (as with Bose) regarding the means but agreed with them on the goal, viz. India’s independence, and therefore left them to their own designs without interfering.
An even more damaging part for the secularists is Meenakshi Jain’s presentation of their own testimonies in court. For the first time, we get to see how one after another, the secular “experts” collapse or lose their credidibility when subjected to cross-examination. One after another admits under oath that he or she has no experience with or no professional competence on the history or archaeology of Ayodhya. Their bluff was enough to fool the mass of secular politicians and gullible press correspondents, but failed to stand up to critical questioning. The Indologists who have invoked those “experts” as arguments of authority, can somewhat restore their lost honour by publicly naming and shaming them and by apologizing for following in their footsteps and ridiculing the old consensus – rather than, at best, looking away and pretending there never was an Ayodhya controversy in the first place; or, worse, still keeping up the false allegations that once swept the concerned public opinion across the globe. (Ch 23)
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