26

Mar

Religious Fanaticism Harps on  False Pride

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Dharmendra Azad

New Delhi | Wednesday | 26 March 2025

In India, the colour saffron has now become more than just a colou r; it has turned into a political weapon. Riots under the name of Shivaji, attacks on mosques under the banner of the saffron flag, killings in the name of ‘Love Jihad’, and boycotting Muslims in the name of a ‘Hindu Nation’—all of these are being carried out under a well-planned script, to make the common Hindu feel that they are witnessing some kind of ‘great victory’. But this victory is as fake as the promise of winning a crore in a scam call lottery. If one falls for the trap, they will not gain anything but will lose whatever little they have.

In reality, this is just an intoxication that temporarily makes one forget their real pain, but the result is destruction. The question is, what has changed in their lives because of this? Has inflation been reduced? Has unemployment been eradicated? Is treatment in hospitals cheaper? Is education accessible to all? No. The situation of these things has worsened.

Ask any unemployed youth if they have found a job, and the answer will be, “No, but at least we’ve built a temple in Ayodhya.” Ask a farmer if they got a fair price for their crops, and the answer will be, “I don’t know, but I heard that the government is rewriting the history of Aurangzeb.” Ask a laborer if their wages have increased, and the answer will be—“No, but now a certain leader has decided to tighten Abdul’s bangles!” This game is played so cleverly that the poor person doesn’t even realize that the battle they are fighting is not their own. They get caught up in the temple-mosque debate while they don’t have a penny to their name.

 

Article at a Glance
In India, saffron has evolved into a political tool, fueling communal tensions and diverting attention from pressing social issues like inflation, unemployment, and access to education and healthcare. The article argues that the public is manipulated into believing in a false sense of victory through religious conflicts, such as the temple-mosque debates and narratives around 'Love Jihad.'
This distraction allows leaders and corporations to exploit the populace while real problems remain unaddressed. The same dynamics are mirrored in the Muslim community, where issues of blasphemy and education are overshadowed by a focus on religious identity.
The author emphasizes that the true struggle lies in economic freedom, urging the public to recognize the real enemy—capitalist exploitation—rather than getting caught up in communal disputes. Without this awareness, society risks further division and destruction, as the merchants of hate continue to thrive.

On the other hand, the same game is being played within the Muslim community. When a mob in Pakistan beats someone to death over blasphemy, when the Taliban bans girls' education, when supporters of a terrorist organization call it 'Islamic victory, ' the same false happiness is being served that Hindu nationalists are being sold. There, too, the public is made to believe that the real issues are not food, jobs, or education, but ‘religious glory’. When hatred rises on one side, it triggers a similar reaction on the other. If here, the propaganda of ‘Love Jihad’ is spreading, then the slogan ‘Islam is in danger’ echoes. If here, the temple-mosque dispute flares up here, then statements like ‘Muslim youth should stand up for religion’ are propagated. One communal frenzy fuels another, and in this fire, only the common people—irrespective of their religion—are burned.

The real question is, who benefits from this communal game? The common people have no jobs, farmers don’t get fair prices for their crops, workers don’t get a fair wage for their labor, small shopkeepers are crushed by big corporations, and educated youth are forced to sell on carts. But instead of addressing these issues, what are they given? Communal debates on TV! A leader makes a statement about whether a certain king was great or not, and the entire nation gets caught up in this fight. A TV channel hosts a debate on which god is greater, but no one asks why petrol prices are so high. Why have school and college fees increased so much? Why is there no treatment available in hospitals?

Temple-mosque, Aurangzeb-Shivaji, Tipu Sultan, Mughals versus Vijayanagar, Ramcharitmanas, Love Jihad—these are all magical tactics used by big leaders and corporate giants to allow them to plunder without restriction, keeping the public distracted from their real problems. The campaign to save religion runs on social media, but no one asks why education has become so expensive. People are fighting over why Mughals are not portrayed as invaders in history, but no one is asking why there are no hospital beds.

The real fight is not about religion and caste but about economic freedom, and the sooner this is understood, the better. As long as the public remains trapped in the temple-mosque, Hindu-Muslim maze, exploitation will continue. The real battle is against the capitalist system that is making the poor poorer, exploiting the working class, and making the rich richer. But this truth is kept hidden from the public because as soon as they recognize the real enemy, this entire communal game will collapse.

If the public doesn’t realize this in time, communalism will destroy society. As long as people don’t raise questions about the real issues, the shops of hatred will continue to operate. If the public starts focusing on the real issues, starts asking questions, the merchants of hate will vanish. The question is—are the common people ready to understand this game, or are they still waiting for a new communal issue to emerge?

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