Mahakumbh Diary: Why Kinnar Akhada Is Drawing Engineers, Doctors, The Young And The Old

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It’s 1 AM, well after a stream of humanity has passed by the waters of the Sangam during the Mahakumbh in Prayagraj. A group of college students approaches Mahant Avantika Giri, seeking blessings for their upcoming exams. Nearby, an elderly couple awaits a midnight Kali puja conducted by an Aghori priest, while IT professionals and doctors from Bengaluru and Bengal, bare-bodied and covered in ash despite the biting cold, lose themselves in the primal rhythm of drums, experiencing a moment of transcendence. At the Kinnar Akhada—a monastic order for the third gender—faith envelops all. “We are neither men nor women; we embody the best qualities of both,” explains Giri, adorned with a vibrant red tika, kohled eyes, and saffron robes. The Akhada embraces individuals of all castes, religions, ages, and genders. “Our lack of acceptance does not make us vengeful. Sanatan Dharma emphasizes behavior and duty toward others. The Kumbh symbolizes self-realization. For those inclined toward science, the Earth’s magnetic field is heightened during this time of year, influencing human energies,” Giri adds, a trained Odissi dancer with a master’s in Natyashastra.

Culturally and historically, Kinnars have always been part of the mainstream. Mythology presents Shiva as Ardhnarishwar (half-man, half-woman), and the Ramayana acknowledges them as equals to men and women. In pre-colonial India, they held significant positions in royal courts. However, British legislation in 1872 criminalized them, leading to their ostracization—a stigma that continues today. “We are simply human, not the ‘third sex.’ This is why we reject societal hierarchies,” Giri states. This democratic spirit is attracting youth to the Akhada, in contrast to traditional male-dominated groups that are often austere, disciplinarian, and exclusionary, led by male ascetics. Nevertheless, the largest of these groups, Juna Akhada, is adapting to change and has embraced the Kinnar Akhada, aiming to soften its rigid image.

Founded in 2015, the Kinnar Akhada now serves as a safe haven for queer individuals, advocating for their rights and inclusivity. “The Supreme Court’s 2014 NALSA judgment recognized the third gender, granting us equal rights. The 2020 Transgender Persons (Protection of Rights) Act has furthered this progress. We do not seek special treatment, only respect and equity,” explains Kalyani Nandgiri, the Akhada’s leader. Transgender individuals from various backgrounds gather here to share their experiences and concerns. Inside her tent, members from across India discuss cultural performances for the Kumbh, bhog distribution for pilgrims, educational initiatives, HIV awareness campaigns, and the content for their Instagram reels. “We even decide what we will wear and how we will present ourselves,” Nandgiri says, caressing her jewelry and adjusting the pallu of her silk sari. “That is our armor and pride. The world may mistreat us, but that should not prevent us from celebrating life,” she asserts. Each member carries a story of hardship that has forged their bond.

“Kinnars place great importance on education as it is essential for mainstream acceptance. Yet, the societal gaze remains unchanged. I completed my education and secured a job in tech support at a Mumbai-based firm. My roommates at the hostel despised me, and some even exploited me sexually. My most traumatic experience was when my colleagues locked me in a restroom for three days… that was the turning point. I joined an NGO focused on HIV prevention, then became part of the Akhada, undergoing initiation and studying Vedic texts customary in such institutions. I found my voice within this collective spiritual community,” Giri recounts. The reason Kinnars invite Aghori masters to perform their ceremonies is that they feel understood by them. Contrary to common stereotypes, Aghori renunciates do not perceive the world in binary terms, such as “alive” and “dead” or “edible” and “inedible.” They are non-judgmental and recognize value in everything, as they embody the five elements. They elevate their consciousness and refrain from reacting to negative emotions. “People fear their detachment, austerity, and unconventional practices. The truth is, they are purists who are the most inclusive and democratic,” Giri emphasizes.

As doctors and IT engineers gather to ignite the wood in the fire pit for the havan puja, one ponders how individuals of science reconcile their beliefs with faith or participate in Aghor puja. A software engineer from Bengaluru, who prefers to remain anonymous, shares, “US astrophysicist Carl Sagan once stated that the idea of science and spirituality being mutually exclusive does a disservice to both. With faith, we hold ourselves accountable to each other, to ourselves, and to a higher purpose of performing even a single act of selflessness. Moreover, science allows me to interpret my reality through evidence, while faith strengthens my mental resilience.”