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In its early years, at the dawn of the Ṛg-Veda, the fledgling Vedic tradition was limited to king Bharata's Paurava tribe (descendents of Purū, himse… - Koenraad Elst
" "In its early years, at the dawn of the Ṛg-Veda, the fledgling Vedic tradition was limited to king Bharata's Paurava tribe (descendents of Purū, himself a scion of the Lunar Dynasty) in northern Haryana, between the Sarasvatī and Dṛṣadvatī rivers. It is at his Court that priest Bharadvāja composed the first Vedic hymns. The Pauravas called the region "Ilā's footstep" (after the Lunar dynasty's foremother Ilā, daughter of patriarch Manu Vaivasvata), "the navel of the world", and "the best place on earth", true to people's universal attachment to their motherland. But compared to present-day India, it was an insignificant statelet. In its smallness it was perhaps best comparable to my own country, Belgium. But that was only the beginning. Some of Bharata's successor-kings, like Divodāsa and Sudās, conquered territory around this core area and ultimately made the Bhārata (i.e. belonging to king Bharata) territory as large as Northwestern India: from western Uttar Pradesh to the Afghan border. Sometimes even beyond, so as to include the Afghan region of Kambuja (the region from where the Vedic people imported their horses), though its population was mostly Iranian.
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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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Additional quotes by Koenraad Elst
In India, by contrast, the negationists who deny the existence of the centuries-long jihad, in which a systematic oppression and slaughter of Kafirs was pursued, are calling the shots...But in India, we find the unbelievable situation, that not only Muslim historians and public figures refuse to face the truth about Muslim history : neutral secular historians are also covering up and denying the crimes which Islam has systematically committed, and even many Hindus are denying the crimes committed against their own society.
At the individual level, there is yet another gainful element in the missionary vocation except for the satisfaction of converting people. In many Protestant denominations, the mission is actually a profitable career, but more than the material aspects, there is a psychological stake involved. People who would be nobodies in Germany, the US or Australia, can derive enormous ego gratification from a missionary career: suddenly they are promoted to a frontline post in the war against idolatry, they are praised back home as messiahs to the poor lepers even when stationed in non-leprosy areas, they are revered by some of the illiterate villagers for teaching them beliefs which would only provoke laughter back home, and strangest of all, they are applauded by "secularists" whose Western counterparts would prefer to put an end to the whole circus of the Christian Churches. It is rewarding to be a missionary in India, and much safer than China or Pakistan.... These media give far less coverage to the numerous acts of terror against Pakistani Christians, because it would only make things worse for them. So they save their fire for the propaganda war against the Hindus, who have given Christians hospitality for a full sixteen centuries, and who today give them facilities and constitutional privileges which contrast with the restraints imposed on them in most Asian countries. Since the missionaries have no hope of converting Pakistan, they concentrate on converting India and consequently vilify Hinduism much more than Islam.
There are some cornerstones of the Indological worldview which tolerate no criticism nor alternatives, so these are to be carefully ignored. Thus, Shrikant Talageri’s case against the Aryan Invasion Theory, the bedrock of the “academic” view of ancient Hindu history, is painstaking, detailed, voluminous, factual and well-formulated, yet Truschke’s own entire tribe of “academics” simply goes on ignoring his case without bothering to refute it. (Well, there are two articles talking down to him, but we mean actual refutations, not mere denials.) If academics were to live up to the reputation they have among laymen, they would have set aside their current business to deal with this fundamental challenge to their worldview.
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