Will india get over its obsession with godmen

Will india get over its obsession with godmen

The recent revelations about the ‘divine preoccupations’ of godmen in the sacred precincts (the area within the walls or perceived boundaries of a particular building or place.) of their ashrams have been appalling (causing shock or dismay), not because they were bereft of such qualities in the past. From the time of the Maharaj libel (a published false statement that is damaging to a person's reputation; a written defamation.) case (1862) through the intrigues of Chandraswami and Dhirendra Brahmachari, to the contemporary saga of Dera Sacha Sauda and Asaram Bapu, the list is unending. But this time the incidents of sex, murder and mayhem (violent or extreme disorder; chaos.), which were reportedly enacted in their ashrams, are lurid (presented in vividly shocking or sensational terms.) and startling (very surprising). That the godmen were able to pursue their interests for years without attracting the attention of the state is perhaps not surprising, given the nexus between political power and religious establishments, but it is reprehensible (deserving censure or condemnation.).

The unflinching (not showing fear or hesitation in the face of danger or difficulty.) faith of the followers in the divinity of godmen is the latter’s main capital, which is assiduously (with regular attendance) constructed over time. Under coercion or consent, the devotees appear to submit to the extortion or exploitation of godmen. Contemporary India looks like a modern country with scientific establishments, and high-speed trains and expansive highways, but set in a social situation reeking of medievalism, caste discrimination, religious obscurantism, gender inequality and superstitions.

Modernity and irrationality
The coexistence of modernity with irrationality and obscurantism, which has often been dismissed as a passing phase of a society in transition, has been the hallmark of independent India. The ruling elite pinned their hopes on economic development to overcome this impediment, but economic development has not been all-embracing. Facing the crisis thus generated by the apparently elite character of development, it was not surprising that a large segment of the population succumbed to the temptations of an unreal world which godmen proffered (to offer for acceptance).

Yet another constituency of the godmen were the members of the burgeoning (increasing or rising) middle class of the post-Independence era. The hallmark of this class was the intense cultural and social crisis for which they sought a solution in other-worldliness advocated by the godmen. They were led to an island of liberation where all social inhibitions could be shed, and peace and salvation promised, through the medium of the godmen. The mindless support godmen thus elicit from their unsuspecting followers is used to garner (to acquire by some effort) social, political and economic power.

In recent times, the increasing number of godmen (and women) are spotted in State governments and corporate board meetings, educational institutions, and all other important places. They are not spiritual men but ambitious con artists who purvey deception, falsehood and religiosity in the name of god.

Education not enough
Rationalists and liberals looked upon education which promoted scientific temper and rational thinking as the antidote to what they conceived as a result of cultural and social backwardness. But education has not adequately fulfilled this role. After all, the substantial following that godmen command is not from the illiterate masses, but from the pretty well-educated middle class that tends to celebrate the irrational in the name of culture.

Popular media, either consciously or unconsciously, promotes and reinforces irrationality and superstition. The reading material available in almost all Indian languages is replete (full of) with accounts of the charismatic personae and spiritual qualities of godmen. Not only religious channels, but some secular channels too telecast programmes eulogising their qualities and achievements. From these popular representations, and patronage (protection) they seem to enjoy from the state, they derive considerable legitimacy.

The godmen are here to stay, until social consciousness undergoes a qualitative change.