When Faith Turns Fatal: The Mahakumbh Stampede

What does it feel like when your loved ones set out on a journey, only to never return? The idea alone is unsettling, even traumatic. Yet, in our culture, death is sometimes viewed through a different lens -- one where it is not feared but revered, particularly in the context of religious or spiritual rites. But how can death, something so final, be considered sacred? How can suffering, which seems so tangible, be perceived as unreal? For some, the answer is rooted in faith.

In certain Indian families, particularly among older generations, there exists the belief that dying during a pilgrimage is not a tragic end, but a form of salvation. It’s a peaceful transition into afterlife, a passage to heaven. While this belief may seem disturbing or difficult to understand from one perspective, for many, it offers a profound sense of peace and meaning. What others see as a loss, they view as a divine reward.

The recent harrowing images of the Mahakumbh stampede during the Amrit Snan on Maun Amavasya, showing people frantically rushing to hospitals and desperately searching for the bodies of their loved ones, are now doing the round in various media platforms. These distressing scenes continue to circulate, amplifying the sense of tragedy and helplessness that has gripped many. In the face of such tragedy, many are left feeling helpless. There’s nothing they can do except scroll through the news, passively witnessing the rising death toll, unable to take action beyond the act of bearing witness to this horrific loss.

Is such an incident truly un(expected) and tragic, or is it simply an un(fortunate) yet regular occurrence in the vast, chaotic pilgrimage conglomeration that is the Mahakumbh? The Mahakumbh has witnessed numerous tragic stampedes over the years, primarily due to the sheer scale of the gathering and the religious fervour that drives millions to gather at the holy sites.

One of the most devastating incidents occurred in 2013 at the Allahabad (now Prayagraj) Mahakumbh, where a stampede during the Shahi Snan claimed the lives of at least 36 people. This event was marked by chaos at the railway station, where pilgrims, after performing the holy dip, rushed to board trains, causing a deadly crash. The tragedy highlighted the vulnerabilities of such a massive gathering, where even a slight misstep or panic can lead to uncontrollable consequences.

Similarly, during the 2001 Mahakumbh in Allahabad, a stampede at the Sangam killed over 39 people, as pilgrims pushed to get closer to the river for the sacred dip. This incident, like many others, was exacerbated by overcrowding, as millions attended the event during the most auspicious bathing days. The overwhelming pressure of so many people in a confined space left little room for proper crowd management, contributing to the tragic loss of life. The event marked a critical moment in the history of the Kumbh, shedding light on the inherent dangers of such large-scale religious gatherings.

In 1991, another stampede during the Allahabad Mahakumbh resulted in the deaths of more than 50 people, reinforcing the recurring dangers of large crowds in the sacred pilgrimage. The incident took place near the bathing ghats, where pilgrims gathered in great numbers for the holy ritual. This stampede, like others, was fueled by the desperation and urgency felt by those participating in the most significant religious act of their lives. The human toll of such events has been a painful reminder of the risks associated with the Kumbh, despite its spiritual significance.

One of the earliest recorded incidents of stampede-related fatalities occurred in the 1954 Mahakumbh in Allahabad, where over 100 people were killed in a similar disaster. As the years have gone by, the recurring nature of these incidents has led to a gradual understanding of the risks involved, though they have not been entirely eradicated. Despite ongoing efforts to improve safety measures, the scale of the event and the emotional intensity with which pilgrims approach the Kumbh continue to make it a site of both profound spiritual significance and heartbreaking tragedy.

As a sociologist, I feel, the intersection of stampede deaths and religiosity provides a profound insight into the dynamics of collective behaviour within religious events. A key concept to understand this phenomenon is Émile Durkheim’s idea of collective effervescence, described in his seminal work, The Elementary Forms of Religious Life (1912). Durkheim argued that during intense communal rituals, individuals experience a heightened sense of unity and transcendence, where personal boundaries dissolve, and participants are swept up by the collective energy of the group. While this collective force fosters solidarity and shared spirituality, it also carries the risk of disorder. The stampede, in this context, can be seen as a tragic byproduct of collective effervescence, where the same social cohesion that uplifts the pilgrims can also lead to chaos and danger.

Another sociological perspective comes from George Herbert Mead, later expanded by Herbert Blumer in Symbolic Interactionism: Perspective and Method (1969). This approach emphasises the meanings and symbols that individuals assign to their actions and experiences. In this context, pilgrimage is not just a physical journey; it’s a deeply symbolic act rich with cultural and spiritual significance. For many pilgrims, dying during a sacred event like the Mahakumbh is not viewed as a tragic loss, but rather as a form of divine reward or salvation.

Talcott Parsons’ theory of social systems, as outlined in his book The Social Systems,1951, provides another layer of understanding. Parsons argued that for any social system to function properly, all its components must work in harmony, maintaining equilibrium.

In the case of the Mahakumbh, the religious event represents a complex social structure that brings millions together in a sacred space. However, when the infrastructure of this event-such as crowd management, safety protocols, and logistical planning fails to evolve alongside the growing scale of the gathering, it creates a disruption in the system. The stampede, from this perspective, is not just a tragic accident but a symptom of a broader dysfunction within the event’s structure.

The prioritisation of traditional rituals over modern safety measures can result in catastrophic consequences, highlighting a structural imbalance that fails to adapt to the needs of the growing crowd. In all, stampedes at religious gatherings are not merely accidents -- these are reflections of the complex interaction between faith, social organisation, and human behaviour, revealing the sometimes dangerous power of mass belief.

In light of Marx’s view that religion is the opium of the people (from A Contribution to the Critique of Hegel's Philosophy of Right, 1843), stampedes at religious gatherings can be seen as a reflection of how mass belief can overshadow the individual’s value. Faith, devotion, and the belief in karma often lead people to sacrifice their well-being in pursuit of spiritual fulfillment, with death sometimes seen as a peaceful passage. However, while faith can offer solace, it should never diminish the fundamental value of human life. No spiritual belief should make anyone believe that losing their life is an acceptable price for salvation or divine reward.

It’s crucial for individuals to understand that, no matter how powerful or deeply ingrained their faith may be, the preservation of life must always come first. Religious devotion can bring meaning and purpose, but it should never blind people to the reality that their lives are irreplaceable. While faith offers comfort, it’s important to strike a balance between belief and personal safety, ensuring that spirituality doesn’t justify risking one's life in a misguided pursuit of higher ideals.

The writer is Assistant Professor, Department of Sociology, Maitreyi College, University of Delhi, and Executive Editor, Asian Ethnicity. The views are personal.