But this new word Bharatavarsha could not altogether suppress our cradle name Sindhus or Hindus nor could it make us forget the love we bore to that River of rivers - the Sindhu at whose breast our Patriarchs and people had drunk the milk of life. Our frontier provinces which bordered the course of Indus still clung to their ancient name Sindhu Rashtra. And throughout the Sanskrit literature we find Sindhu Sauveers recognized as an integral and an important part of our body politic. In the great Mahabharata war the king of Sindhu Sauveer figures prominently and is said to have been closely related to the Bharatas. Although the limits of the Sindhu Rashtra shifted from time to time, yet the language that the people speak did then and does even now mark them out as a people by themselves from Multan to the sea, and the name ‘Sindhi’ which it bears is an emphatic reminder that all those who speak it are Sindhus and are entitled to be recognized as a geographical and political unit in the commonwealth of our Indian people. Although the epithet Bharatakhand succeeded in almost overshadowing the cradle name of our nation in India, yet the foreign nations seem to have cared little for it and as our frontier provinces continued to be known by their ancient name, so even our immediate neighbours - the Avestic Persians, the Jews, the Greeks and others clung to our ancient name Sindhus or Hindus. They did not merely indicate the borderland of Indus by this term as in days gone by, but the whole nation into which the ancient Sindhus by expansion and assimilation had grown. The Avestic Persians know us as Hindus, the Greeks dropping the harsh accent as Indos and through the Greeks almost all Europe and later on America as Hindus or Indians. Even Huen-tsang who lived so long with us persists in calling us Shintus or Hintus. Barring a few examples as that of Afganisthan being called as Shweta Bharat by the Parthians, very rarely indeed had the foreigners forgotten our cradle name or preferred the new one Bharat to it. Down to this day the whole world knows us as ‘Hindus’ and our land as ‘Hindusthan’ as if in fulfilment of the wishes of our Vedic fathers who were the first to make that choice. But a name by its nature is determined not so much by what one likes to call oneself but generally by what others like to do. In fact a name is called into existence for this very purpose. Self is known to itself immutable and without a name or even without a form. But when it comes in contact or conflict with a non-self then alone it stands in need of a name if it wants to communicate with others or if others persist in communicating with it. It is a game that requires two to play at. If the world insists that a teacher or a wit must be handed down as an Ashtawakra or a Mulla Dopyaja well then he, in spite of his liking, is very likely to be remembered as such. If the name chosen by the world for us is not directly against our liking then it is yet more likely to shadow all other names. We might bear witness Page, Mujumdar, Peshawe. But if the world hits upon the word by which they would know us as one redolent of our glory or our early love then that word is certain not only to shadow but to survive every other name we may have. This fact added to the circumstances which brought us first into contact and then into a fierce conflict with the world at large, soonenabled the epithet Hindu to assert itself once more and so vigorously as to push into the background even the well beloved name of Bharatakhanda itself.