Do Hindus have Human Rights? - The Indian Futures

The 1948 Universal Declaration of Human Rights enshrined the principle that human beings are born equal in dignity and rights, principles underlying every culture and civilization, religion and philosophy today. These are referred to as Universal Rights. Historically, these rights emanated from Plato’s Republic as well as the Arthashashtra of Chanakya.

While these rights are universally applicable, Hindus have historically faced systemic violations of these principles in various regions, often exacerbated by religious intolerance and political upheavals.

To move to Bharat, Hindu human rights flow from the Hindu metaphysical or spiritual ideals of Freedom. While the Western discourse on freedom, from the Greeks to the Enlightenment thinkers, revolved around external actions of the individuals, in the ancient Hindu literature, this idea has been taken to a metaphysical or spiritual level.

Great thinkers like Manu and Buddha propounded a code of ten essential human freedoms and controls or virtues necessary for a good life. They are not only basic, but more comprehensive in their scope than those mentioned by any other modern thinker. Those individuals who possess the following ten freedoms are regarded as truly free or evolved.

The five social freedoms are: Ahimsa – Non-violence; Asteya – Freedom from desires; Aparigraha – Freedom from exploitation; Avyabhichara – Freedom from carnal promiscuity; and Amritatv – Freedom from disease and death.

To this list were added five individual virtues: Akrodha – Freedom from anger; Bhuta Daya – Compassion for all in the Creation; Jnana – Wisdom and knowledge; Satya – Freedom of thought and conscience; and Abhaya – Freedom from fear and frustration.

A century ago, when the people of Bharat were intensely engaged in their struggle for political freedom from British colonialism, some eminent scholar-leaders were contemplating leading the freedom movement in the direction of this comprehensive vision, where the transfer of political power from the White-skinned to the Brown-skinned does not become the culmination, but the starting point for the rejuvenation of this ancient Indian nation.

Understanding the persecution of Hindus requires an analysis of historical and contemporary patterns of violence and marginalization. Hinduism’s inherently pluralistic nature has often been exploited, leading to oppression and demographic decline in regions where Hindus have been minorities. However, the resilience of Hinduism, demonstrated through millennia, has contributed to the mistaken perception that these atrocities have been minimal or insignificant.

It is imperative to correct this false notion so as to ensure that attacks against Hindus and growing Hindu phobia receive the attention they deserve. Let us examine the historical context. Throughout history, beginning with Alexander’s invasion in 326 BC, Hindu civilization has faced multiple waves of invasions, notably from the 10^th Century AD, from the Ghaznavids and Mughals, until her colonization after the Battle of Plassey in 1757 and the fall of Bengal to the East India Company. Bharat had to endure both religious persecution and forced conversions.

Despite such formidable odds over centuries, Bharat’s deep rooted religious traditions could not be destroyed. This historical fact bears eloquent testimony to the deep-rooted philosophical and cultural strength of Hinduism.

More remarkable, Hinduism not only survived but also continued to accommodate other faiths. However, this should not be mistaken for the absence of suffering. The resilience of Hindus does not erase the violent history of persecution they have endured. Swami Vivekananda said:

‘India for thousands of years peacefully existed. Even earlier, when history had no record and tradition dared not peer into the gloom of that intense past. Even from then until now, ideas after ideas have marched out from her, but every word has been spoken with a blessing behind it, and peace before it.’

Vivekananda’s approach to Hinduism was an inclusive one. As Ainslee T. Embree notes, Vivekananda’s love for his nation was ‘never anti-Muslim or anti-Christian.’ He associated Hinduism with spiritualism and the very soil of India with religious diversity. He said: ‘If a Hindu is not spiritual, I do not call him a Hindu’.

Unlike exclusivist doctrines, Hinduism embraces diversity in belief systems, seeing them as different expressions of the same divine reality.

This Universalist approach sets Hinduism apart, fostering a culture of coexistence and mutual respect. It is not merely tolerant of other faiths but deeply respectful of them, acknowledging their validity without undermining its own profound spiritual traditions.

Hinduism is deeply intertwined with the cultural identity of the Indian subcontinent. Many practices that are considered cultural traditions in India have their roots in Hindu philosophy. Even among non-Hindu communities, remnants of these cultural influences persist.

This cultural continuity underscores how Hinduism’s philosophical framework has shaped broader societal norms. However, as radical ideologies seeking to enforce a more Arab version of Islam gained traction, these syncretic practices are increasingly being targeted.

The ongoing crisis in Bangladesh and systematic targeting of minorities, especially Hindus, stems from the determination of bigots to destroy the cultural and social pluralistic ethos that once defined the region.

As an example, Hindus in Bangladesh, formerly East Pakistan, have endured continuous violence and demographic displacement leading to a drastic shrinking of the Hindu population in Bangladesh.

-1971 Bangladesh Liberation War and Genocide – The Pakistani military, alongside Islamist militias, targeted Hindus in a campaign of mass murder, rape, and forced displacement. Estimates suggest that up to 3 million people were killed, with Hindus disproportionately affected.

-Post-Independence Exodus and Institutional Discrimination – The enactment of the Vested Property Act led to the mass confiscation of Hindu properties, forcing many to flee the country.

It is important to note that Hinduism, unlike Abrahamic faiths, is not a monolithic or organized religion but a diverse philosophical system that accommodates a variety of beliefs, including theistic, atheistic, and polytheistic traditions. This inclusivity predated modern human rights frameworks and formed the foundation of India’s diverse and tolerant civilization. More importantly, Hinduism has continuously evolved with time, adapting to social and cultural transformations without losing its core values.

Key examples of Hindu philosophical diversity include:

Charvaka Philosophy – An atheistic school that out rightly rejects the notion of divine intervention or an afterlife.
Advaita Vedanta – A non-dualist philosophy that views all existence as a manifestation of a singular ultimate reality.
Bhakti Traditions – Devotional sects that emphasize personal worship while accepting varied interpretations of divinity.
Shaivism, Vaishnavism, and Shaktism – Major traditions that coexist under the broader Hindu framework without conflict.

A prime example of Hinduism’s adaptability is the Bhakti movement, which introduced a new paradigm of liberalism in Hindu philosophy, making spirituality accessible to all, regardless of caste or gender. This movement, embraced widely across India, became a cornerstone of mainstream Hinduism.

Swami Vivekananda expanded Hindu thought, incorporating new dimensions while staying within the broad framework of Hinduism. Vivekananda was responsible for popularizing Hindu philosophy and religion in the West at a time when racism was at its height both in Europe and in America.

When touring the West, he always presented Hindu philosophy and religion as one which is truly international and universal and an alternative to those who need spiritual salvation.

Vivekananda noted:

‘Then and then alone you are a Hindu when every man who bears the name, from any country, speaking our language or any other language, becomes at once the nearest and the dearest to you. Then and then alone you are a Hindu when the distress of anyone bearing that name comes to your heart and makes you feel as if your own son were in distress.’

Significantly, the Hindu reformist movement did not contribute to the consolidation of a Hindu communal identity. This was, in any case, not the intention of the Hindu reformers and notably Swami Vivekananda. It was a movement to develop universal tolerance and understanding and to unite Indians of any religion to rediscover their national pride and confidence and fight colonialism.

It is unfortunate that the reformist movement in Islam did contribute to a consolidation of a distinct religious Islamic identity, communalism and ultimately to the phenomenon of separatism and partition.

Leading intelligentsia in Bengal such as Rabindranath Tagore and Bankim Chandra Chatterjee linked modern nationalism with the past, and thus redefine and prioritize the nationalist historical view. Communal and colonial historians have denied any historical notion of Indian nationhood or the motherland. Or they attempted to portray Bengal’s history as one of two nations, the Hindu and the Muslim.

It is particularly unfortunate that despite their tolerance and acceptance of diversity, Hindu communities have frequently been subjected to persecution, often because of their refusal to conform to dogmatic religious structures imposed by external rulers. This has resulted in massacres, forced conversions, destruction of temples, and large-scale displacements throughout history.

The resilience of Hindus in overcoming these atrocities has, unfortunately, contributed to the false narrative that they have not been significantly persecuted. In fact the persecution of Hindus has been a consistent theme, from the medieval period to modern times. Historically, Hindus have faced forced conversions, temple desecrations and large-scale massacres. In contemporary times, this persecution has continued in neighbouring countries, notably Pakistan and now Bangladesh, where the Hindu population has dramatically declined due to systemic oppression.

The sustained persecution of Hindus, both historically and in modern times, demands global attention and intervention. While India provides a safe haven for persecuted minorities, international human rights organizations must acknowledge and address the systematic oppression of Hindus in neighbouring countries.

To turn to the specific issue of ‘Human Rights of Hindus’ and their continuous violation, it is important to reiterate that Hindus, despite being one of the world’s oldest religious and cultural communities, have faced systemic persecution, discrimination, and violence in several regions. While Hinduism has shown remarkable resilience, the challenges faced by Hindus—especially in South Asia—have often been overlooked by global human rights organizations and the media.

This analysis focuses on key areas of concern, including legal and political discrimination, forced conversions, the plight of Hindu refugees, economic discrimination, and the failure of global institutions to address these human rights violations. Additionally, it highlights the cultural influence of the Hindu Diaspora and the near extinction of Hindus in regions where they were historically present, such as Afghanistan.

Despite persecution in some regions, Hinduism has flourished globally, with its traditions influencing local cultures far beyond the Indian subcontinent. The Hindu Diaspora has not only carried forward religious traditions but has also shaped societies in various parts of the world.

Some key examples include:

Indonesia’s Balinese Hindu Culture – Despite Indonesia being a Muslim-majority country, Bali remains predominantly Hindu. Balinese Hinduism has retained many elements of Vedic traditions while also incorporating local customs, showing Hinduism’s adaptability.
Hindu Festivals Worldwide – Celebrations like Diwali, Holi, and Navratri are now widely recognized and celebrated in countries such as the United Kingdom, the United States, Canada, Trinidad & Tobago, Guyana, Fiji, and Mauritius.
Hindu Temples and Yoga’s Global Reach – Hindu temples exist across continents, with significant numbers in Malaysia, the United States, Australia, and Europe. Additionally, Yoga, Ayurveda, and meditation—rooted in Hindu philosophy—have gained global acceptance, influencing wellness and spiritual practices worldwide.

While these cultural influences demonstrate Hinduism’s enduring legacy, they also highlight an irony: even as Hindu traditions gain global recognition, Hindus continue to face discrimination and persecution in their own ancestral lands.

One of the most alarming human rights violations against Hindus is the systematic abduction and forced conversion of Hindu girls, particularly in Pakistan’s Sindh province.

Hundreds of minor Hindu girls are kidnapped each year, forcibly converted to Islam, and married off to older Muslim men. These cases are rarely investigated, and victims are often forced to testify in favour of their captors.
The legal system in Pakistan offers little to no justice, as courts often rule in favour of the abductors, citing the victims’ “voluntary” conversions, despite evidence of coercion.
Similar patterns have been observed in Bangladesh, where Hindu women are increasingly targeted for forced conversions.

This practice, which violates international human rights laws, continues unchecked, with little condemnation from global organizations.

To elaborate further, in Pakistan today, according to a United Nations Human Rights Council document, more than 20 Hindu girls are kidnapped and forcibly converted to Islam in Pakistan every month. This estimate is supported by Amarnath Motumal, the former Vice-chairperson of the Human Rights Commission of Pakistan, who stated: ‘Every month, an estimated 20 or more Hindu girls are abducted and converted, although exact figures are impossible to gather’.

The Hindu community in Pakistan has repeatedly raised concerns over such forced conversions, which often involve under-age girls. These incidents highlight the persistent challenges faced by Pakistan’s Hindu minority, who continue to be vulnerable to religious persecution and violence. Manipulation of blasphemy laws is a favourite mechanism to target minorities in Pakistan and Bangladesh.

Facing persecution in neighbouring countries, many Hindus from Pakistan, Bangladesh and Afghanistan have sought refuge in India. However, their path to safety has been fraught with difficulties:

Thousands of Hindu refugees live in dire conditions in makeshift camps, often without basic amenities.
Despite fleeing religious persecution, these refugees face bureaucratic delays in obtaining Indian citizenship.
The Citizenship Amendment Act (CAA) was introduced to fast-track citizenship for persecuted Hindus (along with Sikhs, Buddhists, Jains, and Christians) from these countries. However, it has faced political opposition.

The plight of Hindu refugees remains an unresolved issue, with many still stateless and struggling to rebuild their lives.

Despite the scale and severity of Hindu persecution in various regions, international human rights organizations and Western media have largely ignored these issues. Several factors contribute to this neglect:

Selective activism – While religious persecution of other minorities (such as Rohingya Muslims or Christians in the Middle East) is widely covered, Hindu victims are often overlooked.
Misplaced narratives – Hindus are frequently perceived as part of a “majority” due to India’s size, leading to the false assumption that they do not face systemic persecution elsewhere.
Lack of representation – Hindu voices in international human rights forums are limited, leading to a failure in raising these concerns at global platforms like the UN.

This oversight has allowed Hindu persecution to continue with minimal global scrutiny or intervention.

Beyond direct violence and legal restrictions, Hindus, in countries like Pakistan and Bangladesh, face severe economic discrimination:

Land grabs – Hindu-owned land is often illegally seized, with little legal recourse available.
Employment discrimination – Hindus denied government jobs and face restrictions in the private sector.
Boycotts and social exclusion – In some areas, Hindu businesses are intentionally targeted and boycotted, pushing many into poverty.

These economic constraints force Hindus to either migrate or live under constant financial insecurity, further marginalizing them within their own countries.

It is imperative that:

International human rights organizations acknowledge and document Hindu persecution.
Governments take stronger measures to protect vulnerable Hindu communities.
Hindu voices gain representation in global human rights discourse.
Legal and political reforms are pursued to ensure justice for persecuted Hindus.

The persecution of Hindus is not just a historical phenomenon—it is an ongoing human rights crisis that demands urgent global attention. Recognition is the first step toward justice.

The quest for increasing universal respect for justice, rule of law and for human rights and fundamental freedoms is attainable. It is linked to the ideological yearning for a world where human rights and fundamental freedoms are fully respected as articulated by Gurudev Rabindranath Tagore long before India achieved independence.

Gurudev urged that the right path may be lonely but should never be abandoned. In ‘Ekla chalo re’, Gurudev Rabindranath Tagore said:

“If they answer not to thy call, walk alone.

If they are afraid and cower mutely facing the wall,

O thou unlucky one,

Open thy mind and speak out alone.

If they do not hold up the light,

When the night is troubled with storm,

O thou unlucky one,

With the thunder flame of pain,

Ignite thy own heart,

And let it burn alone”.

Tagore dreamt of a world where human rights and fundamental freedoms, based on bedrock of democracy, pluralism and rule of law are fully understood, respected and upheld and where truth prevails. Is it utopian or will Hindus finally obtain the peace and protection they so richly deserve?

(Amb Bhaswati Mukherjee has been the 1^st Woman President of India Habitat Centre)