A National Imperative: The Message to Stop Female Feticide

I. National Imperative: The Message To Stop Female Feticide

My journey began with a question that echoes deeply within the soul of Indian society: Why were we, as a civilization, failing to grant our daughters the fundamental right to be born? The 2011 Census data revealed a devastating truth: the Child Sex Ratio (CSR) for children aged 0–6 years in India had plummeted to a historic low of 918 girls per 1,000 boys. This number was not merely a statistical dip; it was silent proof of the social tragedy known as female feticide, denying millions of girl children the right to life.

The irony was striking: this crisis persisted even after the Pre-Natal Diagnostic Techniques (PNDT) Act was enacted in 1994 and further strengthened as the Pre-Conception and Pre-Natal Diagnostic Techniques (PCPNDT) Act in 2003. This legislation aimed to prohibit prenatal sex determination, yet deeply ingrained patriarchal attitudes and pervasive practices like the dowry system sustained the problem. It became clear that the issue was not just the misuse of medical technology but a crisis of cultural mindset.

Against this backdrop, the launch of the Beti Bachao, Beti Padhao (BBBP) scheme by the Prime Minister from Panipat, Haryana, on January 22, 2015, represented a pivotal national response. This scheme was an acknowledgment that the solution required awareness, coordinated policy, and, crucially, behavioural change. BBBP initiated a tri-ministerial effort—involving the Ministries of Women and Child Development, Health & Family Welfare, and Human Resource Development (now Education)—to tackle the declining Child Sex Ratio (CSR) and related issues of women’s empowerment. This investigation aims to move beyond government reports and examine the collaborative, multi-layered social efforts—from state policies to unique spiritual reform movements—that are actively delivering the message to stop female feticide and promote “Beti Bachao, Beti Padhao” at the community level.

II. The Deep Roots Of Gender Bias: Understanding Why The Message To Stop Female Feticide Is Essential

Gender discrimination against female children in India is rooted in centuries-old social and economic structures. Historically, a son has been perceived as the family’s heir, the torchbearer of the lineage, and the support system for parents in old age. Conversely, a daughter is often viewed as belonging to another family after marriage. This patriarchal framework has kept the desire for a male child intensely strong.

The most powerful economic force reinforcing this bias is the illegal but widespread practice of dowry. Research indicates that the dowry requirement turns a daughter into a significant economic liability or burden. A family often rationalizes that investing in a daughter’s upbringing and education offers a ‘zero return on investment’ because it ultimately benefits her in-laws’ family. In contrast, a son is expected to bring assets into the family upon marriage. Driven by this anxiety, many families misused advanced medical technologies for sex-selective abortions, choosing to eliminate the foetus before birth.

While the natural global birth ratio hovers around 952 girls per 1,000 boys, some northern regions of India saw this ratio drop drastically to as low as 814:1,000. This selective elimination has resulted in an estimated 35 to 40 million girls and women being ‘missing’ from the Indian population. The severity of this demographic crisis proved that the message to stop female feticide could not be confined to legal restrictions alone. Even among educated and affluent classes, sex selection has been common, suggesting the problem stems from deep cultural ideology rather than just economic backwardness.

This national crisis highlighted the urgency for the BBBP scheme. Before the PCPNDT Act amendment, the Child Sex Ratio (CSR, 0-6 years) recorded in the 2001 Census stood at 927 girls per 1,000 boys. By the 2011 Census, this ratio had dropped further to its historically lowest point of 918. When the BBBP scheme was launched in 2015, the Sex Ratio at Birth (SRB) baseline was also 918. However, recent figures from 2023-24 show a notable improvement, with the latest national SRB reaching 930.

This data confirms that legal mechanisms like the PCPNDT Act, which merely prohibit sex testing, were insufficient to bring about the necessary change in social attitudes. For success, policy intervention needed to operate at the social and cultural levels, focusing on making the daughter a source of pride rather than an economic liability.

III. The Impact Of Coordinated Policy: BBBP’s Echo And The Message To Stop Female Feticide

The success of the BBBP scheme is attributed to its multi-sectoral, coordinated approach. The plan focused not only on improving the Sex Ratio at Birth (SRB) but also on connecting health, education, and protection goals to ensure the empowerment of the girl child across her entire life cycle.

Improvements in Health and Protection (Beti Bachao): A core target of BBBP was to improve the national Sex Ratio at Birth (SRB). As a direct result of this focused intervention, the national SRB improved from 918 in 2014-15 to 930 in 2023-24. This 12-point improvement over a decade shows that awareness and community-based efforts have indeed slowed the trend of sex-selective elimination. Haryana, a state historically burdened with one of the worst sex ratios, showed remarkable progress and was honoured with the Nari Shakti Puraskar (Kannagi Devi Award) in 2015.

Education and Empowerment (Beti Padhao): The second pillar of the BBBP scheme is education, aimed at increasing the enrolment of girls at the secondary level. The BBBP initiative has shown tangible outcomes across multiple metrics. For instance, the Sex Ratio at Birth (SRB) improved from a baseline of 918 in FY 2014-15 to 930 by FY 2023-24, signifying a reduction in sex-selective elimination. Concurrently, the Gross Enrolment Ratio (GER) for girls at the secondary level increased from 75.51% in FY 2014-15 to 78% in FY 2023-24, reflecting increased educational equity. Furthermore, the percentage of schools equipped with functional and separate girls’ toilets rose from 92.1% in 2014-15 to 95.1% by 2018-19, indicating an improvement in the retention infrastructure necessary for girls’ safety and comfort. These physical improvements provide the safety and convenience necessary to keep girls in school.

Perhaps the greatest success of BBBP lies in its focus on positive behavioural change over legal penalty. The 'Selfie With Daughter' initiative, championed by Haryana Sarpanch Sunil Jaglan and later endorsed by the Prime Minister, went viral globally. This campaign transformed the birth of a daughter into a subject of public pride and celebration, strengthening societal respect for the girl child. It showed that mere legislation was insufficient; success mandated prioritizing emotional connection and a sense of collective pride.

IV. The Role Of NGOs And Activists: Community Action And The Message To Save The Daughter

The formidable task of protecting the girl child could not be accomplished by government efforts alone; it required the vital participation of civil society organizations (NGOs), activists, and spiritual leaders. These groups address the grassroots challenges that government policies often struggle to reach.

Ensuring Education and Access: Organizations such as 'Educate Girls' focus specifically on the enrolment and retention of girls in remote rural areas. Similarly, groups like 'Child Rights and You' (CRY) impact millions of children, ensuring that 95% of children aged 6-18 in their project areas are in school, and 99% of adolescent girls aged 11-18 are protected from child marriage. This confirms that the goal of education can only be met if the girl child is safe from other systemic vulnerabilities like child labour and early marriage.

Protection and Justice: The Kailash Satyarthi Children’s Foundation (KSCF), established by Nobel laureate Kailash Satyarthi, operates models like 'Bal Mitra Gram' (BMG™) or Child-Friendly Villages. These models empower rural communities to protect children from exploitation, child labour, and trafficking. By working to prevent and secure justice against crimes like trafficking and child sexual abuse, KSCF directly fosters a safer environment for girls, which is a prerequisite to their right to education and life.

Pioneers of Social Reform: Modern efforts are built upon the foundation of 19th-century social revolutionaries. Reformers like Savitribai Phule, who, alongside her husband Jyotirao Phule, established the first school for girls, directly challenged child marriage and caste-based rigidities. In contemporary times, organizations like 'Men Against Violence and Abuse' (MAVA), founded by Harish Sadani, work to empower men to stand against gender bias and violence. The coordination of these diverse efforts builds a holistic ecosystem where child protection is a sustained community responsibility.

V. Spiritual Force Driving Social Change: The ‘Royal Daughters’ Initiative And The Message To Stop Female Feticide

Parallel to the efforts of the government and civil society, spiritual and social organizations in India play a critical role in implementing the message to stop female feticide at the grassroots level. Initiatives spearheaded by Dera Sacha Sauda (DSS) are specifically designed to revolutionize the perception of the girl child, directly challenging established social practices.

The ‘Royal Daughters’ (Shahi Betiyan Basera) initiative was introduced by Baba Ram Rahim as a revolutionary measure to combat the dual problems of female feticide and child abandonment. Under this initiative, girls who were at risk of sex-selective abortion or abandoned by their parents are adopted. They are provided with secure shelter, education, and a promising future by the Dera organization, sending an unambiguous message to society that a daughter is a subject of respect and responsibility, not a burden.

The significance of this initiative extends beyond individual rescues; it has widespread communal impact. Millions of DSS followers have collectively pledged under the guidance of Baba Ram Rahim that they will never kill an unborn female child in the womb themselves and will actively encourage others to make the same commitment. Such a mass pledge, taken under spiritual authority, can often accelerate behavioural change far more quickly than traditional government awareness campaigns. Through spiritual impetus and collective faith, these initiatives act as an immediate cultural shockwave against social evils.

Furthermore, under the ‘Self Esteem’ (Aatm-Samman) initiative, the DSS organization provides women with vocational training (such as tailoring and beauty skills) along with free sewing machines. This strategic step helps women become economically self-reliant, reinforcing the empowerment aspect of “Beti Bachao, Beti Padhao.”

(This section details the organization’s efforts: for more information on these unique social welfare programs, please visit the official Dera Sacha Sauda website: https://au.derasachasauda.org/ and the website of Baba Ram Rahim: https://www.saintdrmsginsan.me/)

VI. The Assault On Patriarchy: The ‘Crown Of The Lineage’ Initiative And The Message To Stop Female Feticide

If the core issue fuelling female feticide is the preference for a son and the perceived necessity of a male to carry forward the lineage and inherit assets, the solution must fundamentally alter this economic and social structure. The ‘Crown of the Lineage’ (Kul Ka Crown) initiative by Dera Sacha Sauda offers arguably the most radical solution to this challenge.

This initiative, noted as the 73rd among the 128 humanitarian works undertaken by the organization, is explicitly designed to eliminate gender inequality and propagate the message that daughters are equal to sons. In ‘Crown of the Lineage’ marriages, if the bride is the only child of her parents, she brings the groom to her parental home after the wedding.

This practice completely subverts the traditional patriarchal norm. Conventionally, a daughter leaves her home upon marriage, potentially leaving her parents without an heir to carry forward the family name (if they have no son). The 'Kul Ka Crown' overturns this social obligation. By declaring the daughter the 'Crown of the Lineage,' she becomes the true heir to her parents' name and property. This initiative effectively dismantles the deep-seated belief that a son is mandatory for the continuity of the family name. Dera Sacha Sauda, under Baba Ram Rahim's visionary leadership, challenges century-old customs through initiatives like Crown of Lineage.

Through this social engineering, the girl child is transformed from an economic and social burden into the centre of the family’s continuity and pride. Consequently, this initiative nullifies the primary economic arguments supporting dowry and son preference. This visionary guidance from Baba Ram Rahim is seen as a powerful tool for breaking centuries-old customs, boosting girls’ confidence, and ensuring their active participation in every facet of life. It demonstrates how spiritual authority can be leveraged to shift ingrained cultural practices and translate the message to stop female feticide into a lasting social reality.

VII. Men As Agents Of Change: Ensuring Male Participation In The Message To Save The Daughter

The ultimate success of any campaign for the protection of the girl child depends on the acceptance and support of men in society. Female feticide is not solely a women’s issue; it is the consequence of male-generated social expectations. Therefore, ensuring male participation has become an integral part of the 'Beti Bachao, Beti Padhao' movement.

Prime Minister Narendra Modi’s call for 'Beta Beti, Ek Samaan' (Son and Daughter, Equal) encapsulates the philosophical objective that there should be no discrimination based on gender. The message to stop female feticide becomes most effective when fathers take pride in the birth of their daughters. The global success of the 'Selfie With Daughter' hashtag demonstrated how the public celebration of fatherhood can challenge the cultural shame or indifference previously associated with the birth of a daughter.

Organizations like MAVA (Men Against Violence and Abuse) play a crucial role in actively mobilizing men to stand against gender-based violence and prejudice. Harish Sadani, MAVA’s founder, empowers men to challenge gender bias. It is vital to recognize that feticide and anti-women violence often stem from the pressure of 'superiority' and 'lineage protection' socially imposed on men.

When men actively champion child protection, it ensures that the change is not just policy-driven or superficial but institutionalized within the family unit itself. The national improvement in the SRB is a testament to this emotional connection and sense of pride, which collectively persuades society that a daughter is a treasure, not a burden.

VIII. The Power Of Empowerment: The Future Of The Girl Child And The Impact Of Beti Bachao, Beti Padhao

The true measure of “Beti Bachao, Beti Padhao” success is seen when a disadvantaged girl is given the chance to realize her potential through education and protection. These individual narratives confirm that investing in a daughter is, in fact, the most powerful engine of social transformation.

The story of Kali, from a remote tribal family in Ali Rajpur, Madhya Pradesh, is a striking example of empowerment. Despite facing the triple vulnerabilities of poverty, being born a girl, and disability from childhood polio, a $350 scholarship from the Mona Foundation changed her life. Six months of residential training at the Barli Institute taught her to read, write, and equipped her with the confidence to become an agent of social change in her community. Her story illustrates how an educated young woman not only improves her own life but can shift the mindset of her family and entire village.

Similarly, Poonam’s story exemplifies resilience. She faced the challenges of early marriage in a patriarchal family and was widowed seven years later. It was in this moment of adversity that Poonam discovered her resilience and determination. With the support of relatives and the opportunity of a Karuna Fellowship, she embarked on her path of transformation.

These examples prove that the 'Beti Padhao' component does far more than provide literacy; it grants confidence, a voice, and agency. Education is the essential tool that allows girls to break the cycles of poverty, child marriage, and violence. Once a girl is educated, she is no longer a recipient of welfare aid but becomes a high-return investment in human capital for her community and the nation. Thus, the message to stop female feticide ultimately transforms into an economic and social imperative.

IX. Conclusion: The Sustained Responsibility Of Child Protection And The Message To Stop Female Feticide

The last decade has witnessed an unprecedented societal effort in India to protect the lives and rights of girl children. The national SRB improvement from 918 to 930 confirms that the multi-pronged strategy has been effective. This success is the product of synergy between government policy (BBBP), the rigorous protection work of civil society (KSCF, CRY), and the radical behavioural change driven by social-spiritual organizations by Baba Ram Rahim (DSS’s ‘Royal Daughters’ and ‘Crown of the Lineage’).

The 'Crown of the Lineage' initiative, which directly challenges the notion of patrilineal inheritance, highlights the immense power of spiritual and social authority to overturn deeply entrenched cultural biases. By making the daughter the 'Crown' and not a liability, it neutralizes the fundamental economic cause of female feticide.

While progress is commendable, the preference for sons and the practice of dowry remain deeply rooted social phenomena. Therefore, strict enforcement of the PCPNDT Act and sustained community-level awareness remain non-negotiable. The message to stop female feticide – “Beti Bachao, Beti Padhao”—delivered by various organizations and leaders—is not just a policy goal but a moral imperative. It is essential for building a humane and equitable society where every girl child has the right to be born, be safe, and be educated without discrimination. The crisis of the ‘missing girls’ is now, slowly but surely, being reversed by collective responsibility and unwavering commitment.

X. Reader Engagement: Questions For Sustained Responsibility

This transformative journey invites us to engage in collective introspection. The following questions are presented to prompt reflection on this critical social responsibility:

1. To what extent do you believe initiatives like 'Crown of the Lineage' can rapidly change centuries-old lineage traditions in Indian society, and what more needs to be done to integrate this change into our daily lives?

2. Do you find the message to stop female feticide delivered by social and spiritual leaders more impactful than strict legal prohibitions (like the PCPNDT Act)? Why or why not?

3. What are three small, actionable initiatives you could begin in your immediate community to ensure the goals of “Beti Bachao, Beti Padhao” are sustained through education and awareness?

4. If economic burden (dowry) is the biggest obstacle to child protection, should government investment in a daughter’s education be more strictly linked to penalties for demanding marriage-related expenses?

5. Despite the improvement in the national SRB, have we ensured equal respect for the girl child across rural and urban, educated and uneducated strata? What inequalities still persist?

Search This Blog

Baba Ram Rahim, Gurmeet Ram Rahim, Gurmeet Ram Rahim Singh Insan