Why Charlatans Appeal to Everyone: The Dangerous Rise of Blind Faith
Todays News IndiaPosted by admin on 2026-03-31 12:07:14 |
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Why Charlatans Appeal to Everyone
By Dr. Hamid Dabholkar
The recent exposure of Ashok Kharat from Nashik—accused of exploiting multiple women—has once again brought to light a disturbing reality. The case involves allegations of sexual exploitation, distribution of aphrodisiac substances disguised as “prasad,” benami properties, and protection from influential political and administrative figures. Photographs of several prominent political leaders with Kharat are now surfacing.
Media headlines have labeled it as “Maharashtra shaken,” “Maharashtra’s Epstein files,” and a “mind-numbing scandal.” However, if we look at past cases involving figures like Asaram, Rampal, and Gurmeet Singh Ram Rahim, such incidents are no longer shocking.
Take the example of Gurmeet Singh Ram Rahim, who was convicted in serious criminal cases, including murder and sexual assault, yet frequently remained out on parole. Even today, he continues to influence voters in several constituencies of Punjab and Haryana. Similarly, Asaram—convicted of sexually abusing a minor—still finds public support, with events like “Matru-Pitru Vandan Diwas” being celebrated in his name. This reflects the current societal mindset.
Sensational news involving sex and crime guarantees high TRPs, so the Kharat case will likely dominate headlines for a few days. After that, it may fade into silence—something we have seen happen repeatedly.
From Sant Tukaram’s criticism of blind faith to today’s reality where “charlatans appeal to everyone,” Maharashtra has witnessed a significant decline. One major reason is the growing alliance between religion and politics.
Historically, political leaders have maintained close ties with self-styled godmen—be it Dhirendra Brahmachari during Indira Gandhi’s time or Chandraswami during Narasimha Rao’s tenure. In Maharashtra too, several leaders have openly aligned themselves with spiritual figures. In recent times, this relationship has become more institutionalized, with political leaders openly seeking guidance from religious figures.
Not only local godmen but also nationally known figures continue to thrive under political patronage. For instance, individuals claiming to cure diseases through miracles or offering solutions to life’s problems through rituals continue to gain popularity. Even well-educated audiences are drawn to programs that promote questionable claims like intuitive powers or supernatural abilities.
This phenomenon is not limited to one religion. Across all faiths, similar patterns exist—whether it is priests claiming miraculous healings, maulanas offering occult solutions, or roadside advertisements promising instant fixes to life’s problems. Despite the existence of anti-superstition laws, enforcement remains weak.
Opposing such practices is often equated with opposing religion or even being anti-national. Activists who question these claims are frequently trolled, threatened, or even attacked.
While society continues to praise reformers like Tukaram, Phule, Shahu, and Ambedkar, their emphasis on rational thinking and critical examination of beliefs is largely ignored. As a result, a dangerous mindset has emerged: “Our godman is genuine, others are frauds.” This leads people to defend their own exploiters.
The alliance between politics and godmen operates on multiple levels. Politicians often turn to such figures for emotional support in uncertain careers. Additionally, godmen bring with them large follower bases that can be converted into vote banks. In some cases, these networks also facilitate illegal activities and political maneuvering.
However, it would be incorrect to blame politicians alone. Media, administration, and citizens are equally responsible. Newspapers profit from astrology columns, while television and digital media actively promote superstition. Law enforcement agencies often fail to act unless there is political pressure.
This raises an important question: Why do people fall prey to such charlatans?
Modern neuroscience suggests that the human brain is naturally inclined toward both rational thinking and belief in miracles. Continuous exposure to advertisements, social validation of such practices, lack of scientific education, and societal pressures strengthen this tendency. Women, often placed in vulnerable positions in a patriarchal society, are especially at risk.
Uncertainty, stress, and even excessive material desires push people toward these figures. Combined with religiously driven politics and consumerist culture, this creates an environment where blind faith flourishes.
Despite this grim reality, change is possible—if society chooses to act.
Dr. Narendra Dabholkar proposed three key solutions that remain highly relevant today:
1. Promote Scientific Temper
Every citizen must adopt a scientific approach in daily life, as emphasized by the Constitution. Simply put: “The extent of evidence should determine the extent of belief.” This mindset must be cultivated from childhood by encouraging questioning and critical thinking.
2. Encourage Constructive Religious Reform
Critical examination of religious practices has been a strong intellectual tradition in Maharashtra—from Tukaram and Dnyaneshwar to Phule, Shahu, and Ambedkar. Questioning exploitative practices strengthens, rather than weakens, true faith.
3. Oppose Exploitative Superstitions
Strict enforcement of anti-superstition laws is essential. While many offenders have been punished under such laws, much more needs to be done—strengthening legal provisions, activating enforcement mechanisms, and addressing misleading content on social media.
Ultimately, the question is not whether such frauds exist—but whether society is willing to challenge them.
Will we act on these principles, or will we simply discuss such incidents for a few days and move on?
The answer will determine whether we continue living in a society where “charlatans appeal to everyone,” or one that values truth, reason, and justice.