The Mask of Piety: When Spiritual Appearances Deceive

Question 1: My husband conducts spiritual classes, during which he comes across to everyone as a deeply spiritual person, devoted to the principles enshrined in the scriptures and taught by our guru and mahatmas. He presents himself as one whose senses are under control and whose life is wholly given over to spiritual pursuits. He is a teetotaller and abstains from all intoxicants. As a result, everyone holds him in high regard.

What no one knows is that he has another side. Each night, upon returning home from work, he ensconces himself in front of the television and watches a variety of Netflix and cable programmes — including violent, action-packed, and at times sensual films — often late into the night.

What do the Hindu scriptures and the mahatmas say about such a person — one who leads a double life and misleads others into placing their trust in him?

Answer 1: Your questions bring to the fore a matter of moral and spiritual gravity — one that strikes at the heart of dharma, integrity, and inner discipline. The situation you describe is not merely one of private contradiction but of public deception — a spiritual duplicity that finds clear admonishment in Hindu scriptures and the teachings of the mahatmas.

On Leading a Double Life and Misleading Others

In Hinduism, sincerity (arjavam) and self-restraint (dama) are considered foundational virtues for any aspirant on the spiritual path. The Bhagavad Gita, the Upanisads, and other sastric texts repeatedly warn against hypocrisy (dambha), especially when it is cloaked in spiritual garb. 

Scriptural References:

1. Bhagavad Gita 16.4: “Dambho darpo’bhimānaś ca krodhaḥ pāruṣyam eva ca |

Ajñānaṁ cābhijātasya pārtha sampadam āsurīm”

Translation: “O Parth, the qualities of those who possess a demoniac nature are hypocrisy, arrogance, conceit, anger, harshness, and ignorance.”

— Dambha, or spiritual pretension, is thus directly associated with asuri sampatti (demonic qualities).

2. Bhagavad Gita 3.6:

“Karmendriyāṇi saṁyamya ya āste manasā smaran |

Indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate”

Translation: “Those who restrain the external organs of action, while continuing to dwell on sense objects in the mind, certainly delude themselves and are to be called hypocrites.”

This verse directly applies to someone who externally presents a controlled, ascetic lifestyle, yet inwardly indulges in sensual and tamasic content, especially in secrecy.

3. Mahābhārata, [Anushāsana Parva (Book 13: The Book of Instruction)]:

“Yathā chāyāṁ na gacchanti gāvo garbhiṇya eva tu |

Evaṁ pāpāni na gacchanti manasāpyācaran naraḥ”

Paraphrased Meaning: Just as a pregnant cow does not lose her shadow, so too do sins not leave a man who commits them willingly (even in thought)..

4. Māṇḍūkya Kārikā (Gaudapāda, IV.99):

“Na hi śāntasya śāntatvam upadiśyeta kenacit”

Implied Meaning: No true sage teaches peace unless he himself is peaceful. One who teaches without embodying what he teaches is not truly qualified.

5. The Upanishads, e.g., Muṇḍaka Upaniṣad (1.2.12) stress that only a teacher who is shrotriya (learned in scriptures) and brahmanishtha (established in truth) can guide others to liberation. A teacher living a double life fails to embody brahmanishtha and thus cannot be a true guide.

To mislead others into venerating you as a spiritually elevated being, while living a private life contrary to those ideals, is a grave moral failing in Hindu dharma — a form of atmadveṣa (self-betrayal) and a disservice to the tradition one claims to uphold.

Question 2: There was once an incident when I was abroad with him. As we walked past a liquor shop, he said, “Why don’t we have a peg here?” I was taken aback by this and asked how he could even suggest such a thing. To which he replied, “We’re abroad; what’s wrong with that?”

I have since discovered that he even engages in activities forbidden by law. What do the Hindu scriptures say regarding such conduct?

Answer 2: 

On Justifying Sinful Acts While Abroad and Engaging in Unlawful Behaviour

The suggestion to consume alcohol (a “peg”) and the revelation that the person engages in illegal activities further highlight their deviation from Hindu ethical and spiritual standards. Hindu scriptures and mahatmas provide clear guidance on intoxicants and adherence to dharma, including respect for lawful conduct.

1. Intoxicants in Hindu Scriptures

1. Bhagavad Gita: Chapter 17, Verses 7–10, describes food and habits in the modes of sattva (goodness), rajas (passion), and tamas (ignorance). Intoxicants like alcohol are considered tamasic, as they cloud the mind and obstruct spiritual clarity. Krishna advises against such substances for those seeking spiritual growth.

2. Yoga Sutras of Patanjali (1.30): Intoxication is listed as a distraction (antaraya) that prevents the mind from attaining focus and purity, essential for spiritual practice.

3. Srimad Bhagavatam (1.17.38): This text explicitly condemns intoxicants, stating that they lead to degradation of character and loss of self-control, which are antithetical to spiritual life.

4. Manusmriti (11.55–56): Consuming alcohol is considered a major sin (maha-pataka), especially for those in spiritual or leadership roles, as it impairs judgment and violates dharma.

The person’s justification that consuming alcohol is acceptable abroad reflects a relativistic approach to morality, which is inconsistent with Hindu teachings. The Bhagavad Gita (6.16–17) emphasises consistency in behaviour, advocating discipline regardless of external circumstances. Swami Vivekananda taught that a true spiritual aspirant maintains his principles everywhere, as dharma is universal and not bound by geography.

The suggestion to drink also indicates a casual attitude toward intoxicants, which contradicts the person’s public stance as a teetotaller and spiritual person. This further underscores his hypocrisy, as his actions do not align with his preaching.

Engaging in Illegal Activities

Hindu scriptures place great importance on living in accordance with dharma, which includes adherence to societal laws unless they explicitly contradict spiritual principles. Below are relevant teachings:

Manusmriti (8.15–18): Society functions through adherence to just laws, and individuals, especially those in positions of influence, are expected to uphold them. Engaging in illegal activities violates dharma and sets a poor example for others.

Bhagavad Gita (3.21): Krishna states,

“By performing their prescribed duties, King Janak and others attained perfection. You should also perform your duties to set an example for the good of the world. Whatever actions great persons perform, common people follow. Whatever standards they set, all the world pursues.”

As a spiritual teacher, the person’s illegal actions are particularly harmful, as they may influence others to justify unethical behaviour.

Yajnavalkya Smriti: This text emphasizes that a leader or teacher must embody righteousness (dharma), as their conduct shapes the moral fabric of society. Illegal activities, especially when hidden, erode trust and spiritual authority.

To suggest that moral or spiritual laws do not apply when abroad is not merely shallow but fundamentally adharmic. Righteousness (dharma) is universal and not constrained by geography.

Final Reflection:

In essence, Hindu scriptures do not merely frown upon duplicity — they categorically condemn it. They elevate inner satya (truthfulness) and niṣkāma karma (selfless action) above all outer show. To the extent one lives falsely, one suffers the consequences — not only in the next life, but through an erosion of peace, spiritual clarity, and eventual exposure.

The scriptures also teach that such duplicity cannot last — “Satyam eva jayate nānṛtam” — “Truth alone triumphs, not falsehood” (Muṇḍaka Upaniṣad 3.1.6). Even if temporarily concealed, the truth has a way of coming to light.