In this analysis of the catastrophic destruction unleashed by Israel on Gaza in response to the Hamas’ attack on October 7th, Dr Seshadri Kumar poses very pertinent and valuable questions to the Indian policymakers and the audience in general.
This article was published earlier in medium.com
I have seen a number of Indians try to draw a moral equivalence between the attacks by Hamas on Israeli civilians that precipitated the ongoing war in Palestine and the retaliatory attacks of the Israeli Defense Forces on Gaza civilians. Both are equally wrong, these people say. Cruelty and barbarism are wrong, whatever the circumstances, they say. And they also say, therefore, that the Palestinians deserve the brutal bombardment that Israel is inflicting on them because they acted brutally by attacking first. Basically, they asked for it. The fact that the Palestinians are Muslims, a minority that is hated by the majority of Hindus (and, as I am finding out, Christians as well) in India, helps in developing this response.
But are these two actions equivalent? Most of my friends are Indians, and Hindus at that, so I will draw upon Hindu mythology, which is revered in India, to answer this.
First, one must understand what the Palestinians have gone through. The very creation of Israel was an injustice to the Arabs living in Palestine, as they were forcibly removed from their homes and forced to be refugees. Initially, all the other Arab countries supported them and fought many wars with Israel. But they lost every time, and the Palestinians lost more and more land each time.
But the Bible is not history, and even if Jews used to live in that land centuries ago, brutally uprooting people living in Palestine in 1948 was a gross human rights violation. By this logic, the Chola kings of South India were once in control of Sri Lanka, Cambodia, and Thailand, so India is entitled to invade those countries and expel their populations from their lands.
Some people say that the land that forms the state of Israel was once populated by Jews if we go by the Bible, and therefore Israel has a right to that land. But the Bible is not history, and even if Jews used to live in that land centuries ago, brutally uprooting people living in Palestine in 1948 was a gross human rights violation. By this logic, the Chola kings of South India were once in control of Sri Lanka, Cambodia, and Thailand, so India is entitled to invade those countries and expel their populations from their lands.
After a lot of conflict over decades, the Israelis gave two parcels of land to the Palestinians to live in and self-govern, but the Jews control the lifelines to both areas — the West Bank, ruled by Fatah, and the Gaza Strip, ruled by Hamas.
Palestinians are routinely terrorized and humiliated by Israel. Their demand for a Palestinian homeland has come to nought despite years of negotiations. Israel is a brutal occupation force in Palestine.
If all this were not enough, even the small area still occupied by Arabs is constantly encroached upon by Jews. Jews build settler colonies in Palestinian areas, taking away more and more of the little land the Muslims own. Muslim families living in Jerusalem are often forced at gunpoint from their own homes to make way for Jews. The number of Jewish settlers in Palestinian areas was just over half a million in 2010; today, it is just under three-quarters of a million. This increase has happened because of explicit support and encouragement of forced settlement policies by various governments in Israel, including the current Likud-led government of Benjamin Netanyahu and by the US. Another reason for this is that Jews anywhere have an automatic right to become Israeli citizens, and this has led to a huge influx of Jewish immigrants into Israel. Any protest by Palestinians is met with disproportionate retaliation. Children who throw stones are met with machine gunfire. A single rocket is replied to by a hail of bombs from aircraft. Collective punishment of Palestinians is and has been the norm. Israel has been deliberately provoking the Palestinians more and more, and the US has been openly partisan, as when President Trump recognized Jerusalem as Israel’s capital.
If this were still not bad enough, the Palestinians seem to be losing all their Arab friends. There seems to be Palestine fatigue in the Arab world. Egypt normalized relations with Israel long ago. More recently, other countries, including the UAE, Sudan, Bahrain, and Morocco, have normalized relations. Even Saudi Arabia is on the cusp of normalizing relations with Israel. Clearly, there is nobody left to stand up for the Palestinians.
A peaceful resolution is clearly not getting the Palestinians anywhere. Despite condemnation by the UN, Israel is continuing its settlement policy. At this rate, the Palestinians will all be begging for a living on the streets.
How should Palestinians fight for their rights? Talks have failed. How should they “fight” Israel? By engaging in a direct military confrontation with the far superior Israeli army, using primitive weapons, and without an air force — to end up with a guaranteed defeat?
So, if you say you are sympathetic to the plight of the Palestinians, you are giving them only three options:
- Have round after round of negotiations, which don’t get anywhere.
- Fight a direct war with a far superior army and an air force, which will lead to complete defeat.
- Watch Israeli civilians encroach on what Palestinians still consider their land, until nothing is left, and end up as slave labour for the Jews.
It is worth noting that the Palestinians living in the West Bank, under Fatah rule, have not indulged in violence all these years. Yet, what has it gained them? Israel withdrew all its settlements from the Gaza Strip in 2010 but is briskly building new Jewish settlements in the West Bank. This is what Fatah got by being peaceful.
People become terrorists when they have no other option. Asymmetric warfare is the weapon of the weak. When one has a just cause, and all acceptable and peaceful ways of securing one’s rights have come to nought, then one adopts unacceptable and violent ways. In other words, the ends justify the means.
Hindus can understand this by reading the great Hindu epic, the Mahabharata. The Mahabharata is the story of a conflict between two sets of cousins, the Kauravas and the Pandavas, for control of a kingdom, Hastinapura. In the Mahabharata, the principle that any means are acceptable in order for a just end to prevail, referred to as the principle of Brihaspati, the preceptor of the Gods, is invoked by both sides.
The operative portion of the story in the Mahabharata starts when King Vichitravirya dies. He has two sons: the elder, Dhritarashtra, is blind, and therefore is passed over for the kingship. His younger brother, Pandu, is crowned king. But King Pandu is cursed by a dying sage during a hunting accident, loses interest in the kingdom, and abdicates, upon which Dhritarashtra is crowned king by default. The children of Dhritarashtra are called the Kauravas, and the children of Pandu are called the Pandavas. Both the Pandavas and Kauravas therefore have a legitimate claim to the kingdom — the former are the children of the last legitimate king, who was the younger brother, whereas the latter are the children of the elder brother who is the current king, albeit by default.
Duryodhana, the eldest of the Kauravas, believes that the entire kingdom should belong to him, and that the Pandavas do not have a legitimate claim to “even a needlepoint of land.” The Pandavas, on the other hand, are amenable to a split of the kingdom, with half going to their cousins and half ruled by them.
Duryodhana hates the Pandavas because they are rival claimants to the kingdom. He tries to have them poisoned and then and burned to death. When all that fails, Dhritarashtra tries to achieve peace by partitioning the kingdom. Duryodhana then cheats the Pandavas for their share of the kingdom by winning a rigged game of dice. The condition of the game is that the Pandavas must go into exile for 13 years. When the Pandavas return from exile, Duryodhana refuses to return their portion of the kingdom to them. He justifies all his actions to his father by quoting Brihaspati — that one may take any steps necessary for the elimination of a powerful adversary.
The Pandavas decide to fight for their right in the great war of Kurukshetra when Duryodhana refuses to return to their kingdom.
In the setting of the Mahabharata, there are rules by which one is expected to fight on the battlefield. One must not attack someone who is not fighting them. One must not attack an unarmed opponent. One must not strike below the waist. No fighting at night, except by prior agreement. These rules are referred to as the “dharma” (right conduct) of battle. Violation of these rules would be called “adharma.” (Violation of dharma was viewed in the same way as we view human rights violations today.)
Now the Pandavas can regain their kingdom only by defeating the Kauravas in battle. But the Kauravas are invincible in battle. They have great warriors who have never been defeated in war: Bhishma, the grand-uncle of the Pandavas and Kauravas, a student of the great Parashurama, the greatest warrior the world has known; Drona, the martial teacher of both the Pandavas and Kauravas, another disciple of Parashurama; Karna, the son of the Sun god, born with impregnable armor, and yet another disciple of Parashurama; and many other great warriors such as Bhurishravas. Duryodhana himself is invincible when fighting with his favourite weapon, the mace or bludgeon.
While the Pandavas themselves have great warriors, notably Bhima, the second of the five Pandavas, the strongest man of his time; and Arjuna, the third of the Pandavas, the greatest archer of his time; even these cannot kill the undefeated warriors on the Kaurava side.
But the Pandavas also have on their side Krishna, who is an incarnation of the God Vishnu in human form, who wants to help the Pandavas win because he is on the side of justice and fairness, and he believes that the Pandavas are on the side of dharma.
Krishna knows that the Pandavas can never beat the Kauravas in a fair fight. So, he resorts to dishonourable tactics, or adharma, to win.
Bhishma has taken a vow that he will never fight a woman. There is a warrior on the Pandava side, Shikhandi, who was born a woman, but who underwent a gender change and became a man. However, Bhishma still considers this warrior a woman, and his code of chivalry will not allow him to fight Shikhandi. But Shikhandi is incapable of killing Bhishma. So Krishna instructs Arjuna to position himself behind Shikhandi and shoot arrows at Bhishma. Bhishma will not shoot at Arjuna because Shikhandi stands in between, and so allows himself to be killed by Arjuna. This is clearly a violation of dharma by the Pandavas — attacking a foe who is not fighting you.
Drona is told a lie that his son, Aswatthama, has been killed. On hearing this, Drona loses all interest in life and goes into meditation. When he is thus unarmed and defenceless, a warrior named Dhrishtadyumna chops off his head. Another violation of dharma.
Karna, similarly, is killed by Arjuna when his chariot is stuck in the mud, and he is unable to fight Arjuna. Dharma would have required Arjuna not to attack Karna when he was unarmed and not engaged in battle with him. But upon Krishna’s urging, Arjuna kills Karna from behind when he is engaged in removing his wheel from the mud.
Similarly, Bhurishravas is engaged in a fight with another warrior when Arjuna cuts his hand off with an arrow from behind. A disillusioned Bhurishravas goes into meditation, at which point his opponent beheads him while he is unarmed and in meditation.
In the final battle of the war, Duryodhana and Bhima are fighting with their maces, and Bhima is finding the going tough, because Duryodhana is unbeatable with the mace. At this point, Krishna signals to Bhima to strike Duryodhana below the navel, a violation of the rules of war. Bhima strikes Duryodhana’s thighs and mortally wounds him. More adharma.
Krishna justifies every one of these transgressions of dharma by saying that the ends justify the means. A dying Duryodhana accuses the Pandavas of violating the rules of war to defeat him. Krishna recalls all of Duryodhana’s evil deeds, and says that without violating the rules of war, without adharma, the Pandavas could never have avenged the great wrongs done to them. Adharma was required to defeat adharma.
And so, the Mahabharata is a deeply pessimistic story, because it says that the virtuous can never defeat the wicked by following fair play in war. They must resort to trickery, unfair and illegitimate tactics — adharma — in order for dharma to prevail. After trying to follow dharma their entire lives, even not retaliating when their wife Draupadi was disrobed in the great assembly of Hastinapura by the Kauravas during the game of dice, after patiently enduring multiple assassination attempts, after being deprived of their kingdom by fraud, after enduring 13 years in exile, the Pandavas finally come to the realization that they can get their rightful inheritance only through evil and unfair means, through adharma. Even to ensure the victory of virtue, one must embrace vice.
Similarly, the Palestinians have not gotten justice for 75 years by appealing to dharma, and today Hamas is pursuing the path of adharma. The injustice of the Palestinians began in 1948 with the nakba, the forced expulsion of more than 700,000 Palestinians from the new state of Israel and the destruction of more than 500 villages. Some 5000 Palestinians were massacred by Israel at the time. The injustice has only grown worse in the last 75 years.
If the present adharma of Hamas is wrong, then the actions of the Pandavas in the Mahabharata were also wrong. And if what the Pandavas did was right, then what Hamas has done is also right. In both cases, adharma was committed to securing justice and fairness. Hindus must decide which course of action they find morally right — but they must choose consistently.
A system where dharma is never respected and followed can only result in adharma. We have no choice but to accept this reality.
Had Dhritarashtra upheld dharma when the Pandavas pleaded for their rights with him, they would never have had to engage in adharma to get their rights. If we claim to value dharma, then we must be consistent in upholding it. Otherwise, we are engaging in adharma ourselves.
Had the world listened to the anguished cries of the Palestinians over the last 75 years, a just solution would have been worked out for them and some of them (i.e., Hamas) would not need to engage in terrorism today. But by turning a deaf ear and a blind eye to their suffering, the West has forced Hamas to engage in the only way that the West pays attention to — terrorism.
It is not enough to say that you condemn both the violence against civilians by Hamas and the state terrorism of Israel equally. By doing so, you are only enabling the powerful terrorist state of Israel, because your condemnation means nothing to them — they have been engaging in state terrorism for 75 years and getting away with it scot-free. The only people to face consequences for their terrorism are the weak — in this case, Hamas, and in decades past, the PLO. They are blacklisted, their assets are frozen, they are put on Interpol arrest lists, whereas the terrorists who rule the state of Israel roam the world as royalty.
The world is not equal and fair. The powerful have more privileges. And so, if you value human rights and freedom, you must not condemn equally. If you genuinely care about justice, you must side with the weak, not be even-handed.
Be like Krishna. Not like Dhritarashtra.
Feature Image Credit: www.lapresalatina.com
