Prof. Chitaranjan
Matters of faith often oscillate between two extremes: a primordial force that orders self and society, and a mechanism of control that Karl Marx famously termed the “opium of the masses.” Religion, in its myriad forms and traditions, has been as old as human civilization itself, serving as a source of moral order and societal cohesion. While it has inspired peace, art, and philosophy, it has also fueled conflict, division, and systemic oppression. The history of faith is replete with crusades, inquisitions, and modern-day sectarian violence, illustrating its dual role in shaping human destiny. Even in the age of reason and enlightenment, religion has persisted, evolving through both orthodox and postmodern lenses.
The resurgence of faith in the 21st century is a phenomenon that cannot be overlooked. According to the Pew-Templeton study under the Global Religious Futures project, 84% of Indians believe religion is a very important part of their lives. This is reflected in the rise of spiritual movements, self-proclaimed godmen, and faith-based nationalism. The intersection of faith and politics is nowhere more evident than in the growing influence of religious identity in governance. Peter Berger, in The Desecularization of the World, emphasizes that religion has not faded with modernization but has adapted and thrived in new forms. Whether through International Yoga Day, the proliferation of religious cults, or aggressive political-religious rhetoric, faith continues to shape national consciousness.
Jocelyne Cesari, in We God’s People: Christianity, Islam, and Hinduism in the World, argues that religious majoritarianism gains momentum through nation-state politics and the consolidation of national identity. India’s religious revival has been deeply intertwined with political movements, particularly with the rise of Hindu nationalism. The Ayodhya verdict, the abrogation of Article 370, and the promotion of cultural symbols such as the Ram Lala temple and Mahakumbh demonstrate the instrumentalization of faith for political consolidation. Rational politics, if aligned with religious tradition, may be beneficial, but its fusion with electoral strategies raises concerns about the erosion of secularism.
A striking case study is the national frenzy surrounding Mahakumbh, which was preceded by the fervor over the Ram Lala temple in Ayodhya. Traditionally, the Kumbh Mela, including Magh Mela, Makar Mela, Ardh Kumbh, and Mahakumbh, has been an ancient congregation of seers and devotees, dating back at least to the 8th century. Held in sacred sites such as Prayagraj, Haridwar, Ujjain, and Nashik, it has historically been a site of spiritual renewal. However, in recent times, its portrayal has shifted dramatically. The 2025 Mahakumbh has been projected as a “once-in-a-lifetime” event occurring after 144 years, amplifying public sentiment and mass participation. The narrative has evolved from religious observance to nationalistic duty, where pilgrimage is equated with patriotic allegiance.
Political leaders, rather than ascetics and spiritual figures, are at the forefront of this aggressive posturing. Media saturation, high-profile ministerial visits, and extravagant state funding reinforce the religious-political nexus. Public discourse increasingly dictates that a devout Hindu must undertake the pilgrimage, linking faith with national pride. This orchestrated spectacle has turned faith into fervor, driven by populist politics rather than spiritual inclination. The frenzy is sustained by continuous updates on pilgrim counts, high-profile endorsements, and mass mobilization efforts. This has led to unintended consequences, including logistical failures, infrastructural collapses, and tragic stampedes.
Reports from ground zero reveal the chaotic realities of the spectacle. Massive crowds, inadequate facilities, and administrative lapses result in suffering that outweighs the spiritual experience for many devotees. In a tragic turn, hundreds of lives are lost in stampedes and accidents, with minimal accountability. The unregulated movement of pilgrims clogs highways, cripples urban centers, and forces blanket closures of educational institutions. The state’s role, instead of being one of regulation and protection, often veers toward spectacle management, where political mileage takes precedence over public safety. The death toll, rather than triggering policy changes, is often dismissed with fatalistic justifications—some claiming those who perish attain direct moksha (salvation).
Instances of religious frenzy turning into political capital are not unique to India. Globally, the interplay of faith and politics has resulted in electoral manipulations, social unrest, and policy distortions. From the evangelical influence on U.S. politics to the fusion of Wahhabism with state policies in the Middle East, religion has frequently been a tool for political consolidation. In India, the nexus between religion and electoral politics has only strengthened over the past three decades, with Hindu nationalism spearheading the transformation. The political capital drawn from religious mobilization is evident in voter behavior, policy shifts, and ideological reorientations within governance structures.
The incident of a woman caught traveling ticketless in Delhi post-Mahakumbh, citing Prime Minister Narendra Modi’s name in her defense, underscores the deeper issue. Whether out of ignorance or devotion, it highlights how faith-based populism influences public perception of governance. The package of “religious welfare,” including subsidized travel, VIP amenities, and state-sponsored facilities, reinforces desired political alignments. The cost of this alignment, however, is substantial—lives lost, civic resources diverted, and governance mechanisms compromised. While devotion remains a personal choice, the orchestrated amplification of religious sentiment for political gain is a cause for concern.
The rise of Hindu nationalism has accelerated the decline of secular politics in India. Over the past three decades, the gradual erosion of secularism has created a fertile ground for religiously driven electoral strategies. Faith, which ought to be a deeply personal and spiritual experience, is increasingly weaponized for political ends. Competitive religious posturing among political parties has further entrenched this shift, reducing complex spiritual traditions into tools for electoral gain. As citizens, it becomes imperative to distinguish between genuine religious practice and its politicization. The strength of faith lies in its ability to offer inner peace and ethical guidance, not in its exploitation for temporal power.
The challenge ahead is not in the practice of faith but in ensuring that it remains insulated from political machinations. India, with its rich history of religious pluralism and philosophical depth, must safeguard its traditions from being reduced to electoral gambits. The true test of religious strength lies in the ability to preserve its sanctity against opportunistic appropriations. If democracy is to coexist with spirituality, it must do so on the principles of reason, respect, and an unwavering commitment to justice rather than the feverish theatrics of political spectacle.
(Views expressed are personal.)
