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Nov 18, 2024
Dr Ryan Baidya

Reclaiming Dharma: India’s Responsibility to Protect Hindus in Bangladesh

India, the cradle of one of the world’s oldest civilisations, has always been more than a geographical entity. It is a cultural and spiritual homeland that has shaped the lives and identities of billions. Yet, the violent partition of 1947 ripped apart its fabric, creating unnatural borders and consigning millions to an uncertain future. Among the most tragic consequences was the plight of Hindus in East Bengal (now Bangladesh), who found themselves cut off from their ancestral homeland and subjected to decades of systemic persecution. Today, as the torchbearer of the Indic civilization, India must ask itself: does it not have a moral and historical obligation to protect the Hindus of Bangladesh and other regions once part of Bharat? If necessary, should it not be prepared to use its armed forces to ensure their survival and dignity? If India is willing and able to protect Sanatan Dharma outside her forced-made and cunningly architected boundaries, only then can she ensure its protection and flourishing within those boundaries. The Case for Intervention Historical Betrayal and Responsibilits Partition was never a choice made by the masses; it was a political and selfish decision driven by greed, desires, and the lust for power of a few that was imposed on them. Hindus in East Bengal were unwittingly left to fend for themselves in a Muslim-majority state, where they were systematically marginalised and reduced from nearly 30% of the population in 1947 to less than 10% today. The blood of their ancestors, shed in the fight against colonialism, cries out for justice. India, as the motherland, has a duty to correct this historical wrong. Genocide and Ethnic Cleansing The Hindu minority in Bangladesh has endured waves of ethnic cleansing, forced conversions, destruction of temples, and illegal land grabs. These atrocities meet the criteria of genocide under international law. India's silence risks complicity. If international mechanisms fail to act, India must take unilateral steps, including military intervention, to prevent the extinction of its cultural kin. Recent developments in Bangladesh have raised serious concerns about the safety and rights of Hindus in the country. With the overthrow of the Sheikh Hasina government and the establishment of a new government, Islamist groups have taken advantage of the political instability. Reports indicate an increase in violence targeting Hindu communities, including arson, physical attacks, and abductions, often with impunity. A notable case involves widespread attacks on Hindu villages, where mobs have set homes on fire and displaced families. Video evidence and eyewitness accounts suggest systemic targeting of minorities during this period of political uncertainty. Additionally, a rally of 30,000 Hindus demanded protection, highlighting the community's fear and dissatisfaction with the lack of government action to curb these atrocities. These events have reignited debates about India's role in safeguarding Hindus in neighbouring countries. Many argue that as the former parts of undivided India, regions like Bangladesh have a shared history with India, which obliges the Indian government to intervene diplomatically or otherwise to prevent such violence. International Precedents for Humanitarian Intervention History provides examples where nations have used force to protect oppressed populations: NATO’s intervention in Kosovo (1999): To prevent ethnic cleansing of Albanians. India’s own intervention in Bangladesh (1971): When the Pakistani army unleashed atrocities on Bengali Hindus and Muslims, India intervened, liberating Bangladesh and saving millions. Russia’s intervention in Crimea (2014): Justified as protecting ethnic Russians, despite international criticism. If these precedents exist, why should India not act to save Hindus from systematic annihilation in Bangladesh? Strategic and Security Imperatives The persecution of Hindus in Bangladesh and other regions destabilises India’s borders, causing refugee influxes and communal tensions. By intervening decisively, India can establish a buffer against extremism and ensure regional stability. Additionally, demonstrating resolve will deter other nations from mistreating minorities of Indian origin. Moral and Civilisational Leadership India is not just a nation-state; it is a beacon of Dharma (righteousness). If India does not protect Hindus, who will? The global Hindu diaspora looks to India for leadership and protection. By intervening, India would reaffirm its role as the guardian of its civilisation and values. The Pragmatics of Military Action A. Diplomatic Preparation Before any intervention, India must exhaust all diplomatic channels. Presenting the case to the United Nations and securing regional and global support would strengthen its moral and legal standing. B. Targeted Military Operations India’s military intervention should be precise and humanitarian in nature: Establishing safe zones for Hindus within Bangladesh. Deploying forces to protect areas of historical and cultural significance. Neutralising extremist groups responsible for persecution. C. Reconstruction and Reintegration Post-intervention, India should work with Bangladesh to rebuild minority communities, ensuring long-term stability and coexistence. Challenges and Counterarguments Sovereignty and International Law Critics may argue that intervention violates Bangladesh’s sovereignty. However, sovereignty is not a shield for genocide. India’s actions would be grounded in the Responsibility to Protect (R2P) doctrine, which justifies intervention when a state fails to protect its citizens. Risk of Escalation Military action could strain India-Bangladesh relations or draw international condemnation. However, decisive leadership often demands taking risks for a greater cause. Domestic Backlash Some may view such intervention as religiously motivated. India must emphasise its commitment to universal human rights, extending its protective umbrella to all persecuted minorities. A Vision for Justice India’s intervention to protect Hindus in Bangladesh would not be an act of aggression but a fulfillment of its historical and civilisational duty. It would send a powerful message that Bharat Mata (Mother India) does not abandon her children, no matter where they reside. The time has come for India to rise as a protector of Dharma, a beacon of hope for the oppressed, and a force for justice in the region. By acting decisively, India can not only save lives but also redefine its role on the global stage as a defender of humanity. In conclusion, this narrative argues that military intervention, though a last resort, is sometimes necessary to uphold justice and protect vulnerable populations. India's historical responsibility, its moral stature as a civilisational leader, and its strategic imperatives make the protection of Hindus and other persecuted minorities in regions like Bangladesh a matter of urgent priority. India must carefully weigh its options but should not shy away from its responsibility to safeguard Hindus and other minorities in regions that were once part of its territory. If India is willing and able to protect Sanatan Dharma outside her forced-made and cunningly architected boundaries, only then can she ensure its protection and flourishing within those boundaries. By taking decisive and measured action, India has the opportunity to reaffirm its commitment to Dharma, justice, and humanity, securing its place as a beacon of hope for the oppressed and re-establishing its role as a global leader in defending universal rights. Acknowledgement: Artwork by Pranab Phauzdar (Phauzdar.com) References Ethnic Cleansing and Demographic Decline Bhattacharya, S. "The Vanishing Hindus of Bangladesh." India Today, October 2023. Recent Violence Against Hindus in Bangladesh "Attacks on Hindu Communities Amid Political Instability." The Hindu, November 2024. "Rising Extremism Post Sheikh Hasina Resignation." Al Jazeera, November 2024. Historical Precedents of Intervention Brown, D. "Kosovo and the Ethics of NATO's Intervention." The Atlantic, May 2000. "India's Role in Bangladesh Liberation War." BBC News, December 2011. Human Rights and Responsibility to Protect (R2P) "The Responsibility to Protect Doctrine: An Overview." United Nations Office on Genocide Prevention and the Responsibility to Protect. Amnesty International. "Bangladesh: Minority Rights and Systemic Discrimination." India’s Strategic and Moral Role Mitra, S. "India as the Global Protector of Dharma." Indian Express, January 2024. Legal Justifications for Intervention Murphy, S. "Sovereignty vs. Human Rights: A Global Dilemma." Journal of International Law, Vol. 22, Issue 3, 2019.

Nov 15, 2024
Gurusharan Singh Kainth

Baba Deep Singh: Anokhe Amar Shaheed

Anokhe Amar Shaheed Baba Deep Singh is one of the most honoured martyrs in Sikh history. Founder of the Shaheed Misl (group), he was the first head of Damdami Taksal (Damdama school of learning) - a 300 years old religious school of the Sikhs which was founded by Sri Guru Gobind Singh. Tall and strong, Baba Deep Singh was an exceptionally brave Sikh. As a young man, Baba Deep Singh was fortunate to receive special training from Guru Gobind Singh at Anandpur Sahib. During this time, he delved deep into the teachings of Sikh scripture (Gurbani) and honed his skills in armament. This unique combination of spiritual wisdom and martial expertise shaped him into a distinguished Sikh scholar and a courageous warrior, leaving an indelible mark on Sikh history. Baba Deep Singh was born on January 26, 1682, (14 Maagh Sunmat 1739) to Bhai Bhagata and Mai Jeoni, a Sikh couple living in Pahuvind, a village 40 km southwest of Amritsar. Baba's parents were hard-working Sikh farmers. Their firstborn, he was to be their only child. He was named Deepa (light). An only child, his parents lavished him with much devotion and affection. Even as a young boy, Baba Deep Singh was strong and muscular. His father, Bhai Bhagta, was a devoted follower of Guru-Darbar, completely surrendering himself to the Guru. When Deepa was twelve, he travelled with his parents to Anandpur Sahib to seek the blessings of Guru Gobind Singh, the tenth Sikh Guru. They stayed in the Guru's city for several days, doing Sewa (service) with the Sikh community. When his parents were ready to return to their village, the Guru asked the 12-year-old Deepa to stay with him at Anandpur. At the age of eighteen, on Vaisakhi day he received Amrit from the Panj Pyare at Anandpur Sahib in the presence of Guru Gobind Singh and took an oath to serve as one of Waheguru warriors (Akal Purakh dee fauj). With his new name, Deep Singh also learned that Sikhs are to always help the weak and needy and to fight for truth and justice. After receiving the vows of the Khalsa, he stayed on in Anandpur to continue his studies of the sacred texts under Bhai Mani Singh. He soon became one of the Guru's most beloved Sikhs staying in Anandpur for a total of about eight years. The Guru bestowed special blessings upon him. Baba Deep Singh was officially initiated by Guru Sahib, and under the Guru's guidance, honed his skills in armament and religious scriptures. Bhai Mani Singh played a crucial role in Baba Deep Singh's education, providing him with a deep understanding of religious scriptures. Additionally, Baba Deep Singh learned tent pegging, horse riding, and archery under Bhai Mani Singh's guidance. This diverse training prepared Baba Deep Singh for his future journey and service to the community. In 1706, before Guru Gobind Singh travelled to the Deccan with Bahadur Shah, Guru appointed Baba Deep Singh in charge of Damdama Sahib and Bhai Mani Singh to head the Sangat at Harimander Sahib in Amritsar. Baba Deep Singh spent many years at Damdama Sahib preaching Sikh values and teachings and doing service for the community. After leaving Anandpur Sahib, Guru Gobind Singh asked Baba Deep Singh and Bhai Mani Singh to take care of Guru-Mahail. They safely brought Guru-Mahail to Delhi and then went to Talwandi Sabo, where Guru Gobind Singh was staying after winning the Mukatsar battle. Baba Deep Singh spent most of his life as a custodian of the Panth (Sikh community). He and Banda Singh Bahadur are recognised as the most honoured martyrs of the Panth who together set a unique and amazing example for the community to follow for many generations. After Guru Gobind Singh's death in 1708, Baba Deep Singh and Baba Banda Singh Bahadur bravely resisted oppression in Punjab. They raised the Khalsa flag at Samana and Sirhind, standing up against injustice. Baba Deep Singh was also a survivor of the Chotta Ghalughara (Small Holocaust) in 1755 when 10,000 Sikhs were killed. Later on, Baba Deep Singh and his brave soldiers arrived at Damdama Sahib, where they began baptising Sikhs as per the Guru's wishes. This filled the Sikhs with religious zeal transforming them completely. From then until 1760, Baba Deep Singh tirelessly preached Sikhism and the teachings of the Sikh Gurus from Damdama Sahib. In 1748, sixty-five groups of Sikhs were combined into 12 Misls. Baba Deep Singh was chosen as the leader of the Misl Shaheedan Tarna Dal – an order of the Khalsa military established by Nawab Kapur Singh, the then head of Shiromani Panth Akali Buddha Dal - a group dedicated to sacrificing for religious causes. The Damdami Taksal also states that he was the first head of their order. Baba Deep Singh's headquarters remained at Talvandi Sabo. The tower (dome) in which he lived still stands next to the Takht Sri Damdama Sahib and is known as Burj Baba Deep Singh Shahid. A SCHOLASTIC VALOUR Not only was Baba Deep Singh a brave and fearless soldier but a very intelligent scholar who had mastered several languages Baba Deep Singh had been summoned to Damdama Sahib to work with Bhai Mani Singh preparing the final text of Sri Guru Granth Sahib. Guru Gobind Singh recited the entire Granth Sahib to them while they wrote out the text. Baba Deep Singh questioned Bhai Mani Singh about a line of gurbani: "mitar pyare nu hal fakeera da kahna". Baba Deep Singh felt that the line had been stated incorrectly because the Guru could never be a fakeer (beggar). He felt that the line should have been stated as "mitar pyare nu hal mureedan da kahna". Bhai Mani Singh warned Baba Deep Singh that in order to make an alteration to gurbani, he would need to give a part of himself in return. Baba Deep Singh agreed to this, declaring that he was prepared to give his head for the sake of the panth. Therefore, Baba Deep Singh was given the title of "Shaheed" (martyr) while alive. After its completion Baba Deep Singh continued, for several years, to handwrite four additional copies of the Holy Scriptures. These four copies were dispersed, a copy each to: Sri Akal Takhat Sahib, Sri Takhat Patna Sahib, Sri Takhat Hazur Sahib and Sri Takhat Kesgarh Sahib. Later the learned scholar inscribed another copy of the Sri Guru Granth Sahib in the Abjad (Arabic) script. It was sent to the Middle East. He was always ready to serve those in need and to fight for justice. He also continued to write gutkas (books of hymns) distributing them to the Sikh community. SUPREME SACRIFICE Many brave Sikh soldiers, like Baba Deep Singh, gave up their lives over time to protect Gurdwaras and uphold their sanctity. Baba Deep Singh holds a special place in Sikh history. Even at the age of eighty, he fought valiantly to fulfill his commitment to reaching the Darbar Sahib, setting a unique example in world history. At the invitation of Mughlani Begum, Ahmed Shah Abdali invaded India for the fourth time during the years 1755-56. On his return journey, Abdali was accompanied by his soldiers who carried enormous stores of gold, silver and other valuables looted from the towns of Mathura, Brindavan, Agra and Delhi. These valuables were loaded on the backs of horses and other animals. In addition, thousands of beautiful unmarried girls and married women, from both Hindu and Muslim communities were being forcibly taken against their wishes, to serve as maidens and slaves of Abdali, and to be auctioned in an open market. They were herded together in bullock carts and bound to prevent their escape enroute. When the leaders of the Khalsa Panth (Misaldars) came to know of this caravan passing through the Punjab, they decided to intervene with force, to free these girls and women and save their honour and that of the country. The cries for help of these unfortunate women fell on deaf ears and nobody dared to rescue them till the caravan arrived near Kurukshetra. Baba Deep Singh's Jatha (army) was assigned duty near the river Markanda. When he and his brave companions heard the wailings of the helpless children and women, they stormed out of the surrounding jungles (forests) and pounced upon Abdali's caravan, like lightning bolts from an angry sky. While some of them attacked Abdali's soldiers, others captured and drove away many bullock carts laden with children and women and looted valuables taking them to the safety of their nearby jungle hideouts. With little thought of their own safety or lives, the Sikhs had rescued about 300 women and young girls as well as 100 boys from the clutches of Abdali. The freed boys, girls and married women both Muslim and Hindu, were escorted safely to their homes by the Sikh soldiers - Men whose moral character was of the highest order even in those difficult days. The Rajput and Maratha Khatris had failed to mount any attempt to rescue the prisoners. But the Sant-Saphee saints-soldiers of Guru Gobind Singh were made of other stuff. Ahmed Shah himself wondered at the Sikhs' daring, how their Gurus could take sparrows and turn them into Hawks and Eagles, by naming a man a Lion they turned him into one. Because of the dare devil tactics and noble acts of the Sikhs, the captured women and children took to singing: ‘‘ਵੇ ਮੋੜੀਂ ਭਾਈ ਕੱਛ ਵਾਲਿਆ ਸਰਦਾਰਾ, ਧੀ ਸਾਡੀ ਗਈ ਬਸਰੇ ਨੂੰ ਗਈ, ਇਨ੍ਹਾਂ ਦੀਆਂ ਗੁੱਡੀਆਂ ਭੁਆਈਂ ਸਿੰਘਾ ਛਈ, ਵੇ ਮੋੜੀਂ ਭਾਈ ਕੱਛ ਵਾਲਿਆ ਸਰਦਾਰਾ’’। "Moreen Baba Kachh Walea Chhai Naheen Taan Ran gai Basre noon gai" 'O' brave Sikh wearing Kachah (an undergarment), liberate the enslaved Women, otherwise, they would be taken to Basra. Ahmad Shah Abdali was able to escape to Lahore. Angered by the attack from the Sikhs, he decided to destroy the Sikh community. He appointed his son, Taimur Shah, as the governor of Lahore, and made the veteran general Jahan Khan his general. In order to destroy the source of the Sikh's spiritual strength, he ordered Jahan Khan to destroy Sri Harmandir Sahib. Following orders, in 1757, Jahan Khan proceeded to Amritsar with heavy artillery. The Sikh fortress of Ram Rauni was razed to the ground. Many Sikhs died trying to defend Sri Harmandir Sahib but unfortunately, the gurdwara and its surrounding buildings were demolished and the sarovar was filled with dirt, dead animals and debris. Sri Harmandir Sahib was then closed to all Sikhs. At this time, Baba Deep Singh, 75 years old was at Damdama Sahib. He felt that it was up to him to atone for the sin of having let the Afghans desecrate the shrine. He emerged from scholastic retirement and declared to a congregation at Damdama Sahib that he intended to rebuild the temple and expel the Afghans. He took a vow not to come back alive without fulfilling this mission. Five hundred men came forward to go with him. Baba Deep Singh offered prayers before starting for Amritsar: "May my head fall at the Darbar Sahib." As he went from hamlet to hamlet, many villagers joined him. By the time Baba Deep Singh reached Tarn Taran Sahib, ten miles from Amritsar, over five thousand Sikhs armed with hatchets, swords, and spears accompanied him. "Sir jaave ta jaave, mera Sikhi sidhak na jaave" “If my head goes, it goes... but don't let my Sikhi go". Although Baba Deep Singh Ji was seventy-five years old, he still had the strength of a young warrior. He gathered a large group of Sikhs and advanced towards Sri Harmandir Sahib. By the time they reached the village of Tarn Taran, about ten miles from Amritsar, their numbers had risen to about five thousand. At this time, Baba Ji drew a line on the ground with his khanda, and asked only those who were willing to fight and die to cross the line. All of the assembled Sikhs crossed the line eagerly. Baba Deep Singh Ji then recited the Shabad: "Jo to praym khaylan ka chaao, sir dhar talee galee mayree aao." Those who wish to play the game of love (to follow the Sikh path), come to me with your head in your palm. "It maarag pair dhareejai, sir deejai kaan na keejai." If you wish your feet to travel this path, don't delay in accepting to give your head. When news of Baba Deep Singh Ji's intentions reached Jahan Khan, he immediately mobilised an army of 20,000 men and proceeded towards Tarn Taran. Before the war began, Baba Deep Singh prayed at Gurdwara Tarn Taran Sahib. The Sikh soldiers, tied by the thread of martyrs, crossed the line set by Baba Deep Singh and moved towards Amritsar. Jahan Khan, leading 20,000 soldiers, reached Gohalwarh, just five kilometres from Amritsar. Baba Deep Singh Ji's army intercepted Jahan Khan's forces near the village of Goharwal, about five miles from Amritsar. Sardar Dyal Singh, a supporter of Baba Deep Singh, confronted Jahan Khan. At this point, there was a clash between the opposing forces. Baba Deep Singh Ji fought with his 15kg (about 32 lbs.) khanda (double-edged sword). Each Sikh fought with such great valour and courage that the enemy was almost defeated. In the midst of battle, a large army of reinforcements arrived for Jahan Khan's men, turning the odds against the Sikhs. Yet, the Sikhs with Baba Deep Singh Ji as their head continued fighting and advanced towards Amritsar. During the clash, one of the Mughal commanders, Jamal Khan, attacked Baba Deep Singh Ji. As they fought, both men swung their weapons with great force, leaving both of their heads separated from their bodies. After seeing this scene, a young Sikh warrior called out to Baba Ji, "..Baba Ji you had said in ardaas that you should fall martyr within the precincts of Darbar sahib, but you seem to be retiring from the fight here...". Upon hearing this, Baba Deep Singh Ji immediately stood up, holding his severed head upright on his left palm while holding his khanda in his right hand. He then continued fighting (with strength derived from the recitation of JapJi Sahib) and moving towards Sri Harmandir Sahib. Upon seeing the sight of Baba Deep Singh's headless body tearing through their numbers, most of the men in the Mughal army fled away in terror. Baba Deep Singh was able to continue fighting and fulfilled his oath on finally reaching Sri Harmandir Sahib - there he bowed and lay his head on the parkarma (rectangular walkway) of this sacred Gurdwara. The Sikh Army continued to fight the fleeing Mughals until victory was achieved. Baba Deep Singh ji is remembered by all Sikhs as a brave and courageous martyr with an unflinching dedication to the Sikh principles. Baba Deep Singh achieved martyrdom upon reaching the circumambulation of Darbar Sahib. Meanwhile, the remaining Sikh soldiers fiercely battled the Pathan soldiers at Attari, defeating them decisively. Two shrines now commemorate the martyr, one on the circumambulatory terrace of the Sarovar surrounding the Harimander Sahib where he finally fell and the other, Shahidganj Baba Deep Singh Shahid, near Gurdwara Ramsar, where his body was cremated. The places where Baba ji drew the line, engaged in battle, lost his head, threw it, and where it landed are all marked by Gurdwaras in Punjab. Baba Deep Singh Ji's actions encouraged the Sikhs to continue to fight against the tyrannical and oppressive Mughal Empire for many years. Even today, his life serves as an example for all Sikhs on how to live and die with dignity. To honour Baba Deep Singh's memory, a Gurdwara named 'Shaheed Ganj' was built close to Chatiwind in Amritsar. This brave warrior kept his promise and bravely breathed his last at Amritsar, holding his head in his hand. This remarkable act earned him the title of a supernatural martyr in world history. Death Baba Deep Singh had vowed to avenge the desecration of the Golden Temple by the Afghan army. In 1757, he led an army to defend the Golden Temple. The Sikhs and the Afghans clashed in the Battle of Amritsar on 13 November 1757 and in the ensuing conflict, Baba Deep Singh was decapitated. There are two accounts of Baba Deep Singh's death. According to one popular version, Baba Deep Singh continued to fight after having been completely decapitated, slaying his enemies with his head in one hand and his sword in the other. In this version, only upon reaching the sacred city of Amritsar did he stop and finally die. According to the second version, he was mortally wounded with a blow to the neck, but not completely decapitated. After receiving this blow, a Sikh reminded Baba Deep Singh, "You had resolved to reach the periphery of the pool." On hearing the exhortations of the Sikh, he held his head with his left hand and removing the enemies from his way with the strokes of his 15 kg (33 lb) khanda "with his right hand, reached the periphery of Harmandir Sahib where he breathed his last. The Singhs celebrated the Bandhi-Sor Divas of 1757 in Harmandir Sahib". The Sikhs recovered their prestige by defeating the Afghan army and the latter were forced to flee. Just south of the northeast corner of the parkarma of the Golden Temple, a large octagonal marble tile marks the spot where his head landed. Many pilgrims stop and pause here daily, as they have since his death, to sprinkle rose petals and lay garlands on the tile as they pray in his honour. Baba Deep Singh's Khanda (double-edged sword), which he used in his final battle, is still preserved at Sri Akal Takht, the first of the five centers of temporal Sikh authority. Image source: Reddit