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But then a conflict arose between the Vedic Indians and the Iranian tribes. Two highlights are decribed in the Rg-Veda: the Battle of the Ten Kings (… - Koenraad Elst
" "But then a conflict arose between the Vedic Indians and the Iranian tribes. Two highlights are decribed in the Rg-Veda: the Battle of the Ten Kings (7:5 and 7:18), named after the western alliance facing the Saraswati-based Vedic king Sudās, and a few generations later the Vārsāgira Battle (4:15 and 1:122:13), named after the patronymic of its commanders on the Vedic side. In the latter battle, one of the enemy (and allegedly defeated) kings is called Istāśva, the Sanskrit equivalent of Vištāspa, the royal patron of Zarathustra. It is highly plausible that the emerging opposition between Devas and Asuras, with the former worshipped and the latter demonized by the Indians and the latter worshipped but the former demonized by the Iranians, finds its origin in this war. Thus, we can imagine that both sides invoked the storm-god Indra before the battle, but that he awarded victory to only the Indian side. The Iranian side, instead of looking for an explanation for their defeat in their own ritual or ethical shortcomings (as religious people tend to do), squarely blamed Indra and broke off their relationship with him. This way, a mundane event led to a whole theological construction of an enmity between two classes of gods, and ultimately to the dualism of cosmic good and evil that has been deemed distinctive of Mazdeism for most of its history.
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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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In Hindu scriptures, the Chakravartin is described as a suzerain who receives tribute from subject rulers, but who respects the autonomy (swarajya) and local customs (swadharma) of his subject nations. Is that what Hitler did? The Buddhist ideal of the Chakravartin was emperor Ashoka, who had his regrets about his initial military conquest (needed to round off his predecessors’ conquests upto India’s natural borders, easy to defend) chiselled in stone pillars. He explicitly dropped the ambition of further military conquest and opted for “religious conquest” (Dharma-Vijaya) instead. And lest anyone start misquoting this, the meaning of “religious conquest” is not something like Jihad, Islamic war against the Infidels, but simply promoting morality and sending out Buddhist missionaries. Far from illustrating that Buddhism had its imperialists too, as the Trimondis present it, the story of Ashoka is one of pacifism.
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Outsiders notice how the inward-looking education of Muslim youth in Muslim schools (facilitated by their constitutional privilege of subsidized yet totally autonomous communal schools, a privilege denied to Hindus in the prevalent reading of Art.30) leads to their unemployability in the modern labour market; but the Muslim leadership, encouraged by the secularist media, prefers to deny its own responsibility and blame Muslim disadvantage on others. This mentality of resentment feeds terrorism, as indeed acknowledged in the Indian Mujahedin manifesto. Likewise, that the police more easily suspects Muslims and tends to associate them with terrorism is true, but not unrelated to their own actions (e.g. the Jamia Millia VC's recent refusal to cooperate with the police when some of his students were suspect).”
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