Understanding its historicity provides deeper insights into the evolution of Indian civilization, spirituality, and social organization. The Kumbh Mela stands as a testimony to the enduring power of mythology and tradition in shaping collective identity and societal practices. Yet, when viewed through the lens of Ambedkarite thought, the grandeur of the Kumbh Mela reveals another dimension—a darker side that exposes systemic inequalities and the exclusionary nature of its socio-religious foundations.
Dr. B.R. Ambedkar, a staunch critic of caste-based hierarchies and Brahmanical Hinduism, would have seen the Kumbh Mela not merely as a religious gathering but as a socio-political phenomenon with profound implications. His analysis of Hinduism and its practices forms the basis of Ambedkarite critiques of the Kumbh Mela, focusing on its role in perpetuating caste-based oppression, cultural homogenization, and economic disparity. These critiques challenge the dominant narrative surrounding the Kumbh Mela and highlight its implications for marginalized communities.
Religious Supremacy and Caste Hierarchy
The Kumbh Mela is nothing but celebration of Brahmanical Hinduism, which reinforces caste hierarchies. Ambedkarite scholars argue that the event excludes marginalized communities, particularly Dalits and Adivasis, from its core rituals and ideological framework. The emphasis on ritual purity in such gatherings perpetuates the notions of “pollution” and “untouchability,” which have historically oppressed lower castes. It can be said that, celebration of Kumbh in our time is a deliberate tools and mechanism to propagation and institutionalisation of notions of pollution, purity, and untouchability. In the Kumbh, all the institutions and organisations are dominated or run by Brahmanical beliefs, values and agencies. Such kind of celebration which is not only exclusive and Brahanical in nature but also propagated and funded by government is against Ambedkar’s idea of India.
Economic Exploitation:
The Kumbh Mela disproportionately benefits upper-caste religious institutions and priests, while the economic burdens often fall on the state and marginalized taxpayers. Approximately 85 to 90 percent of the population of India are socially, economically, culturally, educationally, politically, and historically excluded and deprived.
Ultimately, the economic burden of Kumbh will impact these communities. The commercialization of the event, including donations and state sponsorship, is nothing but the perpetuation of a system where resources are funneled towards the promotion of Brahmanical rituals. Ironically, these communities are celebrating rituals and events of suppressors, which are against their well-being. The expenditure incurred by the government on such beliefs and fairs will take the common man, poor and Dalit tribal communities like Dalits, further backward economically.
Cultural Homogenization:
The Kumbh Mela, often celebrated as a symbol of religious and cultural unity, functions as a mechanism for the homogenization of Indian culture under the guise of spiritual harmony. While it claims to represent the collective heritage of India, it marginalizes diverse cultural and spiritual practices, particularly those of Dalits, Adivasis, and non-Hindu communities. The event, rooted in Brahmanical traditions, imposes a singular narrative of Indian history and belief that erases the pluralistic and heterogeneous nature of the subcontinent’s cultural landscape.
The celebration of the Kumbh Mela exemplifies a process of cultural and historical homogenization that stands in stark opposition to the diversity that defines India. By centering Brahmanical rituals and mythology, the event projects a monolithic view of Indian heritage that excludes the histories, struggles, and contributions of marginalized groups. This imposition of Brahmanical oneness obscures the historical realities of caste oppression and the resistance movements led by Dalits and other oppressed communities.
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Moreover, such events often obscure and invalidate alternative narratives of Indian history and spirituality, portraying Brahmanical practices as representative of the entire nation’s heritage. This not only silences voices of dissent but also perpetuates systemic inequality by upholding an exclusionary cultural framework. For Ambedkarite thinkers and other advocates of social justice, the Kumbh Mela symbolizes the reinforcement of hierarchical traditions that are fundamentally incompatible with the ideals of equality and diversity.
In this context, the Kumbh Mela is not merely a religious festival but a political act—one that legitimizes the dominance of Brahmanical culture over India’s pluralistic and diverse history. By promoting a singular narrative, it undermines the need for acknowledging and celebrating the multiplicity of India’s cultural and spiritual traditions, which are essential for fostering a truly inclusive and equitable society.”
Historical and Mythological Critique:
Dr. B.R. Ambedkar vehemently questioned the validity and morality of Hindu scriptures, including the Puranas, which form the mythological foundation of the Kumbh Mela. He argued that these texts not only lack rational or historical basis but also actively reinforce caste hierarchies and justify social inequalities. By embedding notions of ritual purity and pollution within a theological framework, these scriptures perpetuate a social order that marginalizes Dalits and other oppressed groups while privileging upper-caste authority.
The celebration of the Kumbh Mela, grounded in these mythological narratives, serves to reinforce a worldview that is incompatible with the principles of equality, rationality, and human dignity. For Ambedkar, the glorification of such events represents a broader issue: the legitimization and propagation of a mythological framework that disregards the historical realities of caste-based oppression and systemic exclusion. The grandeur and state sponsorship of the Kumbh Mela do not merely uphold religious tradition but also signal an endorsement of a social structure that thrives on inequality and exclusion.
Ambedkar’s critique extends to the very act of valorizing mythological scriptures, which he saw as antithetical to the development of scientific temperament and human progress. He believed that a society built on the ideals of justice, liberty, and fraternity could not afford to glorify traditions rooted in superstition and social stratification. In this light, the celebration of the Kumbh Mela and similar events becomes not just a religious act but a political one, undermining efforts to promote rationalism, equality, and humanity. Ambedkarite thought thus calls for rejecting such rituals and instead fostering a culture that values critical inquiry, historical consciousness, and universal human rights.
Exclusion from Religious Spaces:
While the Kumbh Mela attracts millions of pilgrims, the spaces for religious and social engagement are often controlled by upper-caste authorities in India. Dalits and other marginalized communities have historically been excluded from participating in these spaces as equals, reflecting the deeply ingrained caste hierarchies in Hindu religious practices. The rituals, symbols, and organizational structure of such events reinforce a Brahmanical order that privileges upper-caste traditions while relegating lower-caste participation to subordinate roles, if acknowledged at all.
The Hindu religious framework, as shaped by its dominant interpretations, has often denied the agency of lower castes, treating them as passive recipients rather than active contributors to religious and social discourse. This exclusion is not merely a social dynamic but a theological one, as the caste system is justified through religious texts and upheld by the custodians of these traditions. Consequently, the Kumbh Mela, despite its claims of universality, remains a contested space where the promise of spiritual equality is undermined by social realities. This systemic marginalization underscores the broader struggle for recognition and representation of Dalits within Hinduism and Indian society at large.
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Critique of State Patronage:
Ambedkarite thinkers have long questioned the state’s role in funding and promoting the Kumbh Mela, viewing it as a reflection of the state’s alignment with Brahmanical Hinduism. By allocating significant public resources to an event that primarily reinforces upper-caste hegemony, the state perpetuates a religious hierarchy that excludes Dalits and other marginalized groups. This endorsement, they argue, undermines the principles of secularism enshrined in the Indian Constitution, turning the state into a patron of dominant caste-centric religious practices.
For Ambedkarite thinkers, the state’s sponsorship of such events highlights its failure to address deeper social inequalities and perpetuates caste-based exclusions. Instead of investing in events that reinforce the social status quo, they advocate for a reorientation of state priorities toward eradicating caste oppression, ensuring equitable access to education, healthcare, and economic opportunities, and promoting inclusive spaces for marginalized communities.
This critique is grounded in the vision of Dr. B.R. Ambedkar, who emphasized the necessity of dismantling the Brahmanical order to achieve true social democracy. The use of public funds for events like the Kumbh Mela, they argue, is inconsistent with this vision, as it privileges religious orthodoxy over the urgent need to address structural inequalities. For Ambedkarites, a truly secular state would refrain from aligning with any religious tradition and instead act as a transformative force in building a society rooted in equality and justice.”
Contradiction with Rationalism:
The Kumbh Mela’s central emphasis on ritualistic bathing in sacred rivers as a means to cleanse sins has been critiqued by Ambedkarite thinkers as irrational and rooted in superstition. They argue that such practices reinforce the dominance of Brahmanical Hinduism, which perpetuates the idea that salvation and purity are achievable through rituals rather than through ethical living or social justice. For marginalized communities, particularly Dalits, this focus on ritual purity often translates into reinforcing caste-based discrimination and exclusion, as notions of purity and pollution lie at the heart of the caste system.
Ambedkarite thinkers instead advocate for rationalism and humanism as guiding principles for social and personal transformation. Rejecting ritualistic practices, they promote critical inquiry, scientific reasoning, and an emphasis on addressing real-world issues such as caste oppression, poverty, and inequality. Dr. B.R. Ambedkar himself championed the need for a society free from the constraints of superstition and religious dogma, urging individuals to ‘educate, agitate, and organize’ to bring about social reform.
In this view, religious practices like those at the Kumbh Mela are seen not only as distractions from pressing social issues but also as mechanisms that uphold a hierarchical and unequal social order. Rationalism and humanism, by contrast, are presented as pathways toward fostering equality, dignity, and justice for all, challenging the oppressive structures maintained by caste-based religious traditions.
Ambedkarite Alternatives:
Ambedkarite movements often encourage marginalized communities to reclaim their histories and cultures by engaging in festivals and gatherings that celebrate their identity and struggles for social justice. Events such as Dhamma Chakra Pravartan Din, which commemorates Dr. B.R. Ambedkar’s historic conversion to Buddhism along with millions of his followers in 1956, have become symbols of empowerment for Dalits and other oppressed groups. Similarly, celebrations honoring the life and work of Dr. Ambedkar serve as platforms to reflect on his ideals of equality, rationality, and social transformation.
These movements emphasize the importance of fostering cultural pride and solidarity among marginalized communities as a counter to the exclusionary practices of Brahmanical Hinduism. By celebrating their own heritage, they challenge the dominant narratives that have historically relegated Dalits and other marginalized groups to the periphery of Indian society.
Central to this vision is the embrace of Buddhism, which Ambedkarite thinkers advocate as a path towards equality, liberation, and rationality. For Ambedkar, Buddhism offered a way to escape the oppressive caste hierarchies perpetuated by Hinduism, as it is rooted in principles of compassion, rational inquiry, and social justice. By adopting Buddhism, marginalized communities not only reject the notions of purity and pollution central to the caste system but also affirm their dignity and agency. In this context, festivals like Dhamma Chakra Pravartan Din stand in stark contrast to events like the Kumbh Mela, symbolizing a deliberate shift from ritualism and superstition to a philosophy of liberation and rationality.
*दलित टाइम्स उन करोड़ो लोगो की आवाज़ है जिन्हें हाशिए पर रखा गया है। *
महिला, दलित और आदिवासियों के मुद्दों पर केंद्रित पत्रकारिता करने और मुख्यधारा की मीडिया में इनका प्रतिनिधित्व करने के लिए हमें आर्थिक सहयोग करें।
