Bangladesh Hindu Persecution: Cost of Tolerance and Unity Call Part VI

Table of Contents

The Dilemma of Tolerance

Hindus have facee persecution in Muslim controlled areas of Pakistan and Banglades since the countries came into existance. The Bangladesh Hindu Persecution at Marichjhapi in 1979 epitomized a severe test of Hindu tolerance, where endurance under extreme adversity met a brutal political reality. This historical event underlines a broader pattern: the persistent plight of Hindus both within India and globally. Today, as we witness ongoing Bangladesh Hindu Persecution and a passive international response, the question arises: Is tolerance enough? This blog seeks to address the dire need for a strategic shift from passive endurance to proactive unity among Hindu communities worldwide. We will explore effective strategies that leverage historical lessons to advocate for and safeguard vulnerable Hindu populations and reduce Bangladesh Hindu Persecution, urging a transition towards assertive action and international solidarity to secure their rights and dignity.

Tolerance at Marichjhapi: Strength Turned Weakness

In 1979, the Marichjhapi settlers—Bangladesh Hindus, many of whom were Dalits—were subjected to a ruthless blockade by the Left Front government (Read Blog: Politics of the Massacre). Isolated from essential supplies, they endured weeks of deprivation that culminated on January 31, when police opened fire. Survivor accounts paint a haunting picture: unarmed families, equipped only with makeshift tools for survival, not conflict. Women suffered rape, children were bayoneted, yet resistance remained minimal. “We trusted they’d relent,” one survivor recounted to Deep Halder in Blood Island. Their restraint wasn’t out of cowardice but stemmed from deeply ingrained cultural tolerance.

This aspect of tolerance—rooted in the philosophies of ahimsa (non-violence) and coexistence—has been a sustaining virtue for Hindu communities through centuries of upheaval. At Marichjhapi, this tolerance was evident in their resilience to build “Netaji Nagar” from the ground up. Yet, this very tolerance crumbled under the brutal crackdown. The Left Front exploited this passive endurance, crushing a community that chose not to retaliate en masse. In this tragic episode, tolerance morphed into a vulnerability, complicity in their own undoing, a painful lesson etched into the Sundarbans’ blood-soaked soil.

This historical episode at Marichjhapi echoes a similar theme explored in our previous analyses on the vulnerabilities of Jewish teachings of love leading to the Holocaust (Tolerance Under Fire: Vulnerabilities of Jewish Teachings of Love and Judaism and Tolerance: Exploring Historical Vulnerabilities). Both contexts reveal how an inherent cultural tolerance, while a source of strength, can also render communities susceptible to extreme aggression when it is exploited by those in power or by hostile neighbors. These reflections call for a reevaluation of tolerance as a strategy for safeguarding vulnerable communities, advocating for a shift towards more proactive, assertive responses that ensure both survival and dignity.

Echoes Today: Tolerance Under Siege

By 2025, the echoes of Marichjhapi’s tolerance reverberate globally, most starkly in Bangladesh’s Hindu communities. Post-2024, over 2,000 attacks—temples torched, homes razed—have struck since Hasina’s fall, yet resistance remains rare (Bangladesh Hindu Rights Abuse: A Sky of Hope Lost Part-V). “We seek peace,” a Dhaka Hindu told reporters in 2024, his shop looted by mobs, reflecting a refusal to confront that mirrors 1979’s restraint. This enduring passivity, deeply ingrained in the philosophy of ahimsa, has inadvertently allowed extremist factions, such as Jamaat-e-Islami, to operate with impunity. The community’s preference for endurance over confrontation has made them vulnerable targets for exploitation and aggression. Beyond Bangladesh, this vulnerability resonates—India’s diplomatic silence and the world’s indifference amplify the peril, a stark contrast to Jewish unity post-Holocaust. Marichjhapi’s lesson persists: tolerance, without global solidarity, risks leaving Hindus adrift, their cries unheard as history repeats.

The Cost: Vulnerability and Loss

India’s muted response, despite the provisions of the Citizenship Amendment Act (CAA), has allowed the distressing situation to worsen, reflecting the abandonment faced in 1979. In August 2024, with the intensification of attacks following Hasina’s fall, hundreds of fleeing Hindus, specifically 700-800 in Thakurgaon and 500-600 in Lalmonirhat, were halted at the borders by India’s Border Security Force (BSF). The BSF fired warning shots in North Bengal, leaving many stranded in no-man’s land and echoing the tragic fate of those at Marichjhapi. This profound failure in humanitarian response highlights the urgent need for decisive action to address the ongoing crisis.

This vulnerability isn’t unique to Hindus, but their scale amplifies the paradox. Jews, with 15.6 million globally, built Israel through militancy and diplomacy; Hindus, at 1.2 billion, remain fragmented, their tolerance a shield that doubles as a shackle. Aggressors—from Marichjhapi’s police to Bangladesh’s mobs—exploit this, knowing pushback is rare. In India, minority aggressors, fueled by Hindu tolerance and shielded by political patronage, echo this grim pattern, as evidenced by the 2020 Delhi riots, brazenly unleashed during a foreign dignitary’s visit. The cost isn’t just lives but identity—a slow erasure of a people who won’t fight to hold ground.

Premeditated Aggression in India

Indian Hindu persecution unfolds with chilling precision, targeting festivals and processions. The 2020 Delhi riots and the 2023 Nuh riots exemplify the premeditated aggression faced by Hindus in India frequently, in areas with significant Muslim presence (visit blog Persecution Past and Present-IV). Uttar Pradesh’s Sambhal (1978) and Muzaffarnagar (2013) riots displaced thousands, setting a grim precedent. Unlike Bangladesh’s post-2024 chaos, India’s Hindu majority—over 1 billion—faces this within its own borders, yet local tensions and secular restraint stifle defense. Festival attacks, like Jahangirpuri’s rooftop barrages and Nuh’s 2023 riots, signal planning, not impulse, exploiting a tolerance that weakens as Bangladeshi refugees struggle for recognition. Kumirmari’s memorial looms—1979’s silence finds a new stage.

A Call for Solution: Beyond Tolerance

While tolerance is a virtue, by itself, it is insufficient to disrupt the cycle of violence. The true lesson of Marichjhapi is not that passivity has merit but that it has clear limits. To move beyond tolerance, a unified and robust approach is essential—leveraging the collective strength of the Hindu community to demand and enact change. As RSS Chief Mohan Bhagwat urged, Hindus must transcend caste, language, and regional divides for a collective voice. Let us elaborate deliberate on the topic.

Demanding Legislative Protections

One of the most prominent requirements to resolve the problem is legislative protection of persecuted Hindus around the world

Inspired by the Knesset’s 1950 Law of Return, which empowered Jews and those of Jewish ancestry to settle and gain citizenship in Israel, Hindus should push for similar protective laws. This advocacy aims to create a safe haven for Hindus, especially those in perilous regions like Bangladesh, allowing them to settle securely in India. Such legislation would not only provide immediate safety but also reinforce the long-term dignity and stability of Hindu communities globally.

Other Strategic Actions:

Transcend Caste Boundaries: Caste fractured Marichjhapi’s refugees—Dalits bore the brunt, unsupported by upper castes. Unity demands erasing these lines, as Bhagwat’s call suggests, forging a shared Hindu identity over petty hierarchies.
Informed Decision-Making: Voting by caste or emotion weakens Hindus. Educating communities on policies and leaders—beyond divisive rhetoric—builds a bloc that prioritizes survival over sentiment.
Issue-Based Advocacy: Economic growth, education, and safety matter more than caste loyalty. Hindus must rally around these, pressuring governments to protect their kin, from Bangladesh to Bengal.
Grassroots Mobilization: Marichjhapi lacked organized resistance; today’s Hindus need local networks—community groups, advocacy cells—to amplify their voice and deter aggression.
Backing Unity Leaders: Support figures who bridge divides, not exploit them. Leaders fostering inclusivity can galvanize Hindus against threats, unlike the Left Front’s betrayal.

In India, lawmaking is profoundly influenced by public advocacy and demonstrations, as seen in the farmer protests against the 2020 agricultural laws and the Shaheen Bagh demonstrations against the Citizenship Amendment Act (CAA). These laws, intended to modernize farming and adjust citizenship criteria respectively, sparked widespread opposition that showcased the democratic process in action. The sustained farmer protests led to the repeal of the agricultural laws, demonstrating how persistent public pressure can compel the government to retract or modify legislative actions. Conversely, the Shaheen Bagh protests, while not resulting in a repeal, ignited national debates and judicial scrutiny, highlighting the judiciary’s role in balancing the right to protest with maintaining public order. These instances underline that in India, lawmaking is not only the domain of legislators but also a reflection of civic engagement, where public sentiment and activism can directly influence legislative outcomes.

This isn’t about abandoning tolerance but arming it. Jews didn’t forsake peace for Israel—they paired it with power. Hindus can do the same, blending coexistence with resolve to shield their own.

Scriptural Foundations

Our call for unity and protection draws strength from sacred texts. The Bhagavad Gita (4:7-8, 6.32) urges rescuing the righteous and seeing all Hindus as one soul, justifying laws for their safety and a shared identity beyond caste. Rig Veda (10.191.3) and Ashtavakra Gita (1.11) echo this, celebrating unity and a free mindset to erase divisions like those at Marichjhapi. Arthashastra (3.1.19) and Manusmriti (7.35, 7.155) demand a ruler protect all justly, supporting legislative havens and local networks to deter aggression. Shrimad Bhagavatam (11.2.46) and Mahabharata (Shanti Parva, 59.29) advocate serving the distressed with wise choices, guiding issue-based advocacy and informed voting. The Brihadaranyaka Upanishad (1.4.14) ties success to united leadership. Together, these scriptures root our demands in dharma—protection, unity, and action—to shield Hindus from persecution’s toll.

From Marichjhapi to Now: A Reckoning

The Marichjhapi massacre serves as a cautionary tale, highlighting the limitations of tolerance in the face of extreme aggression. The 2024 violence, the shrinking demographics, the homeland void—all scream for a shift. Unity isn’t militancy—it’s strategy, a refusal to let history repeat. Marichjhapi’s settlers had no fallback; 2025’s Hindus needn’t share that fate. India’s majority, if mobilized, could demand justice for Bangladesh’s persecuted, turning passive watching into active protection.

The Left Front’s 1979 cover-up—dismissing massacre reports as “CIA conspiracies”—worked because no unified outcry challenged it. Today, silence aids Bangladesh’s chaos. Unity could pierce that hush, forcing accountability where tolerance alone fails. It’s a reckoning with the past to safeguard the future—a call Marichjhapi’s ghosts whisper still.

Conclusion: Strength in Solidarity

Hindu tolerance has long been heralded as a virtue, yet it has also left the community vulnerable to exploitation and attack. The consequences are severe—loss of lives, land and heritage. As we observe the diminishing numbers of Hindus in Bangladesh and the wavering support in India, it becomes evident that the lessons of Marichjhapi should inspire not endurance, but action. Recognizing that Hindus in India face vulnerabilities akin to those in Bangladesh, we have crafted our another blog- Attacks on Hindus: A Threat to Identity, to reflect this shared plight. It’s crucial to showcase that the threats to Hindu identity and safety transcend borders, demanding a unified response. How can we harness this collective strength? The journey begins with unity, employing it both as our shield and our weapon. Although this series concludes, the imperative for action remains. Will our tolerance evolve into a force for triumph? This ongoing dialogue is essential for shaping the future of Hindu communities.

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Glossary of Terms:

Ahimsa: A Sanskrit term meaning non-violence or non-harming, often used in Hinduism, Buddhism, and Jainism to describe a moral principle of avoiding harm to all living beings.
Arthashastra: An ancient Indian treatise on statecraft, economic policy, and military strategy written by Kautilya, a scholar and advisor to the Mauryan emperor Chandragupta.
Ashtavakra Gita: A Hindu scripture and philosophical text that presents a dialogue between the sage Ashtavakra and King Janaka on the nature of reality, the self, and the path to liberation.
Bhagavad Gita: A Hindu scripture and part of the Indian epic Mahabharata, presenting a dialogue between Prince Arjuna and Lord Krishna on the nature of reality, duty, and spiritual growth.
Brihadaranyaka Upanishad: One of the oldest and most influential Upanishads, Hindu scriptures that explore the nature of ultimate reality, the self, and the path to liberation.
CAA (Citizenship Amendment Act): An Indian law passed in 2019 that amends the Citizenship Act of 1955, providing a pathway to citizenship for persecuted minorities from neighboring countries, excluding Muslims.
Dalits: A term used to describe the lowest castes in the traditional Indian caste system, often facing social and economic marginalization.
Dharma: A Sanskrit term with multiple meanings, including duty, righteousness, morality, and spiritual growth, often used in Hinduism, Buddhism, and Jainism.
Jamaat-e-Islami: A fundamentalist Islamic organization operating in several countries, including Bangladesh and India, known for promoting Islamic ideology and often linked to extremist activities.
Kautilya: An ancient Indian scholar, advisor, and strategist who wrote the Arthashastra, a treatise on statecraft, economic policy, and military strategy.
Knesset: The unicameral national legislature of Israel, responsible for passing laws, approving the budget, and exercising parliamentary oversight.
Law of Return: A 1950 Israeli law that grants every Jew the right to immigrate to Israel and become a citizen.
Left Front: A political alliance of left-wing parties in India, often associated with communist and socialist ideologies.
Mahabharata: One of the two major Sanskrit epics of ancient India, the other being the Ramayana, presenting a narrative of the Pandavas and the Kauravas, with philosophical and spiritual themes.
Manusmriti: An ancient Indian text and one of the most influential Hindu scriptures, presenting a treatise on dharma, or righteous living, including social norms, duties, and laws.
Marichjhapi massacre: A 1979 incident in which Bengali Hindu refugees, mostly Dalits, were killed by police and Left Front cadres in the Sundarbans region of West Bengal, India.
Netaji Nagar: A settlement established by Bengali Hindu refugees in the Sundarbans region, which was destroyed during the Marichjhapi massacre.
Ramayana: One of the two major Sanskrit epics of ancient India, the other being the Mahabharata, presenting a narrative of Prince Rama’s journey, with philosophical and spiritual themes.
Rig Veda: The oldest of the four Vedas, ancient Indian scriptures that form the foundation of Hinduism, presenting hymns, prayers, and philosophical discussions.
RSS (Rashtriya Swayamsevak Sangh): A right-wing, nationalist organization in India, promoting Hindu values and cultural heritage.
Shaheen Bagh protests: A 2019-2020 protest movement in India, primarily led by Muslim women, against the Citizenship Amendment Act (CAA) and the proposed National Register of Citizens (NRC).
Shanti Parva: A book in the Mahabharata epic, presenting a dialogue between King Yudhishthira and the sage Bhishma on the nature of dharma, or righteous living.
Shrimad Bhagavatam: A Hindu scripture and one of the most influential texts in the Vaishnava tradition, presenting a narrative of the divine and the universe.
Sundarbans: A mangrove forest region in eastern India and Bangladesh, known for its unique ecosystem and cultural significance.
Svabhumi: A Sanskrit term meaning “one’s own land” or “homeland,” often used in the context of national identity and cultural heritage.
Upanishads: Ancient Indian scriptures that form the foundation of Hindu philosophy, exploring the nature of ultimate reality, the self, and the universe, and the relationship between the individual self (atman) and the ultimate reality (Brahman).
Vedas: Ancient Indian scriptures that form the foundation of Hinduism, presenting hymns, prayers, and philosophical discussions.
Vishnu: A major deity in Hinduism, often depicted as the preserver of the universe and one of the three primary aspects of the Supreme Being.
Yudhishthira: The eldest Pandava brother and the rightful king of Hastinapura in the Mahabharata epic, known for his wisdom, justice, and righteousness.

Annexure: Textual Support for Recommendations in Simple Words

1. Demanding Legislative Protections

Bhagavad Gita (4:7-8): “Whenever righteousness declines and evil rises, I appear to protect the good and destroy the wicked.” (Krishna’s promise to Arjuna)

Relevance: Krishna vows to protect the righteous, like a divine law. This supports creating laws to rescue persecuted Hindus (e.g., from Bangladesh), giving them a safe home in India, just as God steps in to save the good.

Arthashastra (Book 3, Chapter 1): Kautilya says a king must ensure justice and protect his people’s rights.

Relevance: A ruler’s job is to keep everyone safe with fair laws. This backs your call for a law like Israel’s Law of Return to safeguard Hindus worldwide, ensuring justice for those attacked.

Bhagavata Purana (10.84.13): “A king should love his people like his own body’s limbs.”

Relevance: A leader must treat all as one family, protecting them. This justifies laws to bring suffering Hindus (e.g., from Bangladesh) back to India safely, like caring for your own body.

Manusmriti (7.35): “A king should protect all his people with just laws and punish troublemakers.”

Relevance: The king’s duty is to shield everyone fairly. This supports your demand for laws giving Hindus a right to return and strict rules to punish attackers, keeping the community safe.

2. Transcend Caste Boundaries

Rig Veda (10.191.3): “Let your hearts and thoughts be one, so you live together in harmony.”

Relevance: This hymn calls for unity, like a body working together. It justifies erasing caste lines (e.g., Dalits left alone at Marichjhapi) to build one Hindu identity against threats.

Ashtavakra Gita (1.11): “If you think you’re free, you are free; if you think you’re bound, you’re bound—what you believe, you become.”

Relevance: Your mind shapes who you are. This supports dropping caste labels to see all Hindus as one, pushing for unity to fight back, unlike Marichjhapi’s division.

Bhagavad Gita (6.32): “See yourself in everyone—feel their joy and pain equally.”

Relevance: All souls are one under God. This backs uniting Hindus beyond caste, feeling each other’s pain (e.g., Bangladesh attacks) to act as one strong community.

3. Informed Decision-Making

Mahabharata (Shanti Parva, 59.29): “A king must wisely choose his actions to protect his people.”

Relevance: Smart choices matter. This justifies teaching Hindus to vote for leaders who prioritize their safety, not just caste or feelings, to build a strong voice.

Arthashastra (3.1.19): “A king who breaks promises should be punished.”

Relevance: Leaders must keep their word. This supports picking leaders wisely—those who fail Hindus shouldn’t win again, ensuring decisions serve the community.

4. Issue-Based Advocacy

Shrimad Bhagavatam (11.2.46): “Help those in need, serve the innocent, avoid the hateful.”

Relevance: Duty is to aid the suffering. This justifies pushing for safety and education over caste loyalty, helping persecuted Hindus (e.g., from Bangladesh) as a united cause.

5. Grassroots Mobilization

Manusmriti (7.155): “A king must carefully watch and organize against enemies and allies.”

Relevance: Protection needs planning. This supports building local groups to speak up and stop attacks, like the resistance Marichjhapi lacked.

6. Backing Unity Leaders

Brihadaranyaka Upanishad (1.4.14): “A community thrives under a fair leader.”

Relevance: Good leaders bring success. This justifies supporting those who unite Hindus, not divide them, to lead against threats like the Left Front’s betrayal.

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