Those Who Pretend to Have Read All the Scriptures

Question: I have just returned home after attending some talks at a local satsang. It was conducted my XXX. As always, he claimed that he had read all the scriptures. I wonder why there are people like him who present themselves as well-read and well-informed, when, in fact, they are not. 

For example, XXX has but a superficial knowledge of the Bible, Quran, Bhagavad Gita, Vedas—perhaps familiar with only a handful of their stories, some frequently quoted aphorisms—and yet he brazenly claims to have read the entire texts. 

People like him adopt the same approach towards other Hindu scriptures, despite never having read any of them in their entirety. Strangely, many people are inclined to believe these false claims. Why do people like XXX do that?

Answer: People like XXX are pretentious or pseudo-intellectuals, who present themselves as knowledgeable or well-read, while their actual understanding is superficial or limited. These charlatans deceive others about their expertise or accomplishments, though it often carries a more overtly fraudulent connotation. In some cases, these intellectual posers pretend to have a deeper knowledge than they truly possess.

Their deception can be explained through a variety of psychological and social theories. Some of the most relevant concepts include:

1. Impostor Syndrome: It might manifest as the individual trying to present himself as more knowledgeable or well-read than he actually is, often to mask his feelings of inadequacy or self-doubt.

2. Cognitive Dissonance: This theory suggests that when people hold two conflicting beliefs or behaviour (for example, claiming to be well-read when they haven't actually read the material), they experience discomfort (dissonance). To resolve this, they might deceive themselves and others to align their external image with their internal beliefs, thereby reducing discomfort.

3. The Dunning-Kruger Effect: This cognitive bias explains that individuals with limited knowledge or ability in a particular domain often overestimate their own expertise. They may claim to be well-read or knowledgeable about religious texts, for example, without realising the extent of their ignorance. In some cases, they may even convince others of their supposed expertise.

4. Social Identity Theory: People may pass themselves off as well-read in order to enhance their social standing or fit into a particular social group that values intellectualism. This can be particularly strong in social or professional settings where knowledge is a key factor in gaining respect or acceptance.

5. Confirmation Bias: This is the tendency to seek out information that supports one's existing beliefs while ignoring information that contradicts them. Someone who pretends to be well-read may only focus on a few well-known quotes or stories, reinforcing his self-image, while ignoring the broader context or depth of the material.

6. Narcissism: Some individuals may be motivated by a desire for admiration and status. They might inflate their knowledge to create an image of superiority, often driven by the need for validation from others. This can be seen in people who exaggerate their intellectual achievements or pretend to be experts in fields they have not studied deeply.

These psychological and social mechanisms explain why some individuals may deceive others, and even themselves, into believing they possess knowledge or expertise they do not truly have.

Question: XXX is fond of posting all sorts of quotations on his Facebook and WhatsApp messages. But those closest to him, or even those who know him well enough, realise that he is a fraud whose real life is completely at odds with the image he projects on WhatsApp and other media. What does Hinduism say about such pretenders especially the harm that they do to others by misleading them and lying to them?

Answer: There are strong ethical and moral teachings that address the behaviour of individuals who deceive others, particularly when it comes to misleading or lying to others for personal gain or status. These principles are rooted in Dharma, the moral law and duties that guide individual and social conduct. Some of the key concepts that pertain to pretenders or individuals who mislead others through pseudo-knowledge include:

1. Satya (Truthfulness): One of the most important virtues in Hinduism is Satya, which emphasises truthfulness and honesty in all aspects of life. The sacred texts, including the Bhagavad Gita and the Manusmriti, highlight the importance of speaking the truth and acting in a manner that reflects integrity. Misleading others or lying goes against this fundamental principle. Those who deceive others, particularly by presenting themselves as knowledgeable when they are not, are seen as engaging in actions that violate Satya. 

In the Bhagavad Gita (17:15), Lord Krishna speaks about truthfulness as being essential for spiritual advancement: "The austerity of speech consists in speaking the truth in a pleasant manner and in not hurting others."

Therefore, deceiving others by pretending to be knowledgeable would be considered harmful not just in a social sense but also spiritually.

2. Maya (Illusion): Hinduism teaches that the material world is filled with Maya, or illusion, which can cloud one’s perception of truth and reality. Maya manifests in various forms, including deception and falsehood. Pretenders or pseudo-intellectuals like XXX who mislead others are seen as contributing to the perpetuation of Maya, fostering confusion and ignorance instead of wisdom and clarity. By presenting themselves as knowledgeable when they are not, they perpetuate illusion, leading others away from the pursuit of truth and spiritual enlightenment.

3. Adharma (Unrighteousness): Those who mislead others or act in bad faith, especially in ways that cause harm, are seen as engaging in Adharma, or unrighteousness. In Hindu thought, Adharma is any action that violates Dharma, which is the cosmic law of righteousness. Pretending to be knowledgeable when one is not, and thereby deceiving others, is considered Adharma, as it disrupts the natural order of truth and harms others by leading them away from righteous conduct.

4. The Mahabharata contains many examples of how the pursuit of Adharma leads to negative consequences, not only for the individuals involved but also for society as a whole. Those who engage in such behaviour are seen as acting in a way that ultimately brings negative karma upon themselves.

5. Karma and Reincarnation: In Hinduism, the law of Karma dictates that every action has consequences, and those who mislead others will accrue negative karma. This negative karma can lead to unfavourable circumstances in future lifetimes. Those who deceive others are likely to face the repercussions of their actions in the cycle of samsara (reincarnation). In this way, the false pretender, i.e., XXX, may ultimately face the consequences of his actions through suffering, misfortune, or ignorance in future lives.

The Bhagavad Gita (3:36-37) reflects the view that those who indulge in harmful actions, including deception, will eventually face the repercussions: "Arjuna said, 'O Krishna, by what is one impelled to commit sinful acts, even unwillingly, as if by force?' Krishna answered, 'It is desire, it is anger, born of the mode of passion... it binds the soul in all cases.'"

6. Teaching and Learning: Hinduism places a high value on Vidya (knowledge) and the transmission of wisdom through proper channels, especially from realised teachers (Gurus). Adhyatma Vidya (spiritual knowledge) is particularly revered, and those who pretend to possess such knowledge without actually understanding it are seen as damaging not only their own spiritual progress but also the spiritual growth of others. In the Manusmriti, it is noted that those who mislead others, especially in spiritual matters, are guilty of a grave offence: 

Manusmriti 12.99 – On the consequences of misrepresenting one's knowledge: "He who falsely claims to possess the knowledge of the Vedas, or to know scriptures he has not studied, is committing a grave sin and incurs the sin of stealing the wealth of others."

Manusmriti 4.11 – On the effects of falsehood: "Those who speak falsehood are thrown into a pit of misery and destruction. Deceivers will ultimately meet their own downfall."

The Vedas and Upanishads stress the importance of Satsanga (company of the wise) and the transmission of true knowledge through sincerity and humility. Those who misrepresent themselves as experts are seen as hindrances to the true pursuit of wisdom.

Satyagraha and Integrity: Satyagraha, a concept popularised by Mahatma Gandhi but deeply rooted in Hindu philosophy, emphasises the power of truth and non-violence as a way of living. Pretending to be knowledgeable and deceiving others would violate the essence of Satyagraha, which calls for personal integrity and a commitment to truth.

Harm Caused by Deceivers

The harm caused by such individuals is multi-dimensional:

1. Moral Corruption: Pretending to be knowledgeable and misleading others promotes false beliefs and ideas, which can lead to moral decay in individuals and communities. When people base their actions and decisions on false information, they stray from righteousness (Dharma).

2. Spiritual Misguidance: In the case of spiritual or religious knowledge, deceiving others can lead them down the wrong path, away from true wisdom and enlightenment. This harms the spiritual growth of others and undermines the pursuit of liberation (Moksha).

3. Social Disintegration: If the deception becomes widespread, it can erode trust within society. People may begin to question the authenticity of knowledge and wisdom, leading to confusion and social unrest.

In conclusion, Hinduism strongly disapproves of deception, especially when it involves pretending to possess knowledge that one does not have. Such actions are viewed as a violation of Satya and Dharma, and they contribute to the perpetuation of Maya and Adharma, ultimately causing harm to both the deceivers and those they mislead. The consequences of such actions can be felt both in this life and in future lifetimes due to the workings of karma.