Bombay HC PIL Seeks Anti-Superstition Act Rules Post-Kharat

In a significant push for social reform, the Bombay High Court 's Kolhapur bench is poised to hear a Public Interest Litigation (PIL) demanding immediate framing of rules under Maharashtra's landmark Maharashtra Prevention and Eradication of Human Sacrifice & other Inhuman, Evil & Aghori Practices & Black Magic Act, 2013 —commonly known as the Anti-Superstition Act . Filed by 11 members of the Maharashtra Andhashardha Nirmulan Samitee through advocate Asim Sarode , the petition cites the recent arrest of self-styled godman Ashok Kharat as a "chilling example" of systemic failures. Kharat faces over 10 FIRs, including eight for rape and sexual assault under the guise of "spiritual rituals," alongside charges of cheating, black magic, and building a ₹100-crore empire through financial fraud.

The PIL argues that despite the Act's passage in December 2013 —sparked by the activism of Dr. Narendra Dabholkar—the state has failed to notify mandatory rules, rendering the law toothless. This lapse, petitioners contend, has enabled rampant exploitation of vulnerable women and families, exacerbated by circulating explicit videos that further victimize survivors. The matter, listed for hearing in due course as of April 9, 2026 , underscores urgent needs for victim protection protocols, specialized courts, and police training, potentially reshaping enforcement of superstition-related crimes across India.

Genesis of the Act: Legacy of Narendra Dabholkar

The Anti-Superstition Act emerged from decades of campaigning against blind faith and exploitative practices in Maharashtra. Dr. Narendra Dabholkar, founder of the Maharashtra Andhashardha Nirmulan Samitee , was a pivotal figure whose rationalist movement highlighted horrors like human sacrifice, black magic, and "aghori" rituals. Tragically assassinated in 2013 , Dabholkar's death accelerated the Bill's passage just months later. The Act criminalizes practices such as promoting superstition for gain, inhuman treatments, and black magic, aiming to eradicate them through education and strict penalties.

Yet, over a decade on, the law remains hamstrung without subordinate legislation. Statutory rules are essential for operationalizing provisions: defining procedures for investigations, victim rehabilitation, and public awareness as envisioned in the Act's preamble. The PIL quotes: "The legacy of Dr. Narendra Dabholkar remains unfulfilled as long as this Act of 2013 exists only on paper without the teeth provided by administrative Rules." This delay not only undermines legislative intent but also raises questions of executive accountability under Article 14 (equality) and Article 21 (right to life and dignity) of the Constitution.

The Ashok Kharat Scandal: A Catalyst for Action

The PIL draws heavily from the Ashok Kharat case, portraying it as emblematic of unchecked godman menace. Kharat, accused of wielding "divine powers" to intimidate victims with threats to family lives, allegedly sexually exploited numerous women and girls during purported rituals. Police probes reveal a web of sexual assault, financial fraud via exorbitant "miracle cures" and astrology fees, and elements of drugs and black magic. Over 10 FIRs have been registered, with more anticipated.

Compounding the trauma, explicit videos of Kharat with victims proliferate online, tarnishing survivors' dignity. The petition laments: "Such videos are making it difficult for the women and girls to live with dignity and their image is being tarnished." While cases are filed against those circulating the content, the state has not directed platforms for removal, highlighting a digital victimization gap. Kharat's ₹100-crore empire underscores economic dimensions, blending superstition with organized crime.

Petitioners emphasize this is not religion-specific: "such practices of Godmen and Godwomen is not restricted to Hinduism alone but it also is involved in Islam and even in Christianity with Mulla, Maulavis and Fathers spreading blind faith." This inter-faith critique broadens the PIL's scope, urging a secular crackdown.

PIL Highlights: Gaps in Implementation

The petition meticulously outlines enforcement voids. "Without these Rules, there is no official roadmap for the rehabilitation of victims, no standard operating procedure for investigations, and no clear guidelines for the protection of those who come forward to report abuse. The absence of a robust implementation framework has allowed conmen to thrive by exploiting the fear and faith of the common public," it states.

Key grievances include lack of trained personnel, absence of anti-superstition cells at police stations, and no victim-centric protocols. The Kharat investigation, focused narrowly on fear, intimidation, and exploitation, exemplifies how missing SOPs hinder holistic probes into "inhuman, evil practices." Petitioners demand the court invoke its writ jurisdiction under Article 226 to compel the state.

Key Demands of the Petition

The PIL lays out comprehensive prayers: - Immediate framing of rules for Act enforcement. - Establishment of functional Anti-Superstition Cells at every police station, with trained Vigilance Officers per district. - Victim Protection Protocol : Psychological counseling, legal aid, and intimidation safeguards. - Removal of explicit videos from social media to protect dignity. - Special Courts for Anti-Superstition Act cases to expedite trials. - State-wide Awareness Campaign to educate on fraudulent tactics. - Appointment of trained officers for ritual-linked sexual exploitation cases.

"The authorities need to have serious response to the said Anti-Superstition Law and shall establish 'functional Anti-Superstition Cells' at every police station in Maharashtra. So that the people in the State have officers who are trained to handle such sensitive cases ensuring effectiveness and provide secure, fear free life to all," the plea asserts.

Legal Ramifications and Precedents

This PIL invokes judicial precedents on rule-making delays. Courts have repeatedly directed executives, as in Common Cause v. Union of India (for passive euthanasia protocols) or delays in POCSO Act rules. Under Article 21, victim dignity—especially in sexual crimes—demands proactive state action. The Bombay HC's intervention could mirror Lalita Kumari v. Govt. of UP on FIR registration, extending to niche statutes.

Constitutionally, the Act aligns with Directive Principles ( Art. 39A, 47 ) for social justice. Failure to notify rules may constitute dereliction, actionable via mandamus . Digitally, it intersects IT Act Section 67A/79 and emerging right to be forgotten jurisprudence, potentially pressuring platforms like Meta or YouTube.

Implications for Legal Practice and Society

For legal professionals, success could spawn specialized practice in superstition crimes, demanding expertise in forensic psychology, digital evidence, and inter-disciplinary probes. Prosecutors may need training modules, while defense counsel face challenges proving "ritual" consent defenses. PIL advocates gain ammunition for similar lapses in laws like the anti-trafficking protocol.

Societally, it fortifies safeguards against godman cults, protecting marginalized women from dual exploitation—spiritual and sexual. A statewide campaign could reduce rural vulnerabilities, fostering rationalism. Precedent may ripple to other states lacking anti-superstition laws (e.g., Karnataka's pending Bill).

Looking Ahead

As the Bombay HC lists the PIL, it holds potential to breathe life into Dabholkar's vision, transforming a paper law into a shield against exploitation. Legal watchers await directives that could mandate timelines, averting further tragedies like Kharat's. In an era of rising faith-based scams, this case reaffirms the judiciary's role in enforcing social welfare statutes, ensuring the vulnerable are not left to blind faith's mercy.