Why Bengal's Ram Navami Is Very Different From Bengal's Ram

Ram's portrayal in Bengal's literature is significant despite the dominance of Vaishnavism in the state. Krittibas Ojha's 15th-century Sri Sri Ram Panchali known colloquially as the Krittibasi Ramayan is a crucial transcreation and it deeply influencing Bengali society's understanding of Ram. Unlike the Ramcharitmanas's emphasis on divinity, Krittibas depicts a more human Ram. It resonated with the Bengali ethos.

While temple worship of Ram is not widespread, this Ramayana has profoundly shaped Bengali moral values for centuries. Children's versions by figures like Upendra Kishore Ray Chowdhury further cemented Ram's presence.

Krittibas's work offered and offers a nuanced understanding, blending divine ideals with relatable human emotions.

Then comes Michael Madhusudan Dutt's Meghnad Badh Kavya, the story of the killing of Meghnad, which subverts the traditional Ramayana. It critically portrays Ram, elevating Ravana and Meghnad as tragic heroes. Questioning Ram's actions, especially Meghnad's deceitful killing, the epic explores war's complexities, patriotism, and loss, offering a unique and controversial interpretation.

As an aside, in everyday popular Bengali language, Ram is often prefixed or suffixed with animals like goat and lamb, and words like handa or ganga – representing stupidity in a sort of quasi- and harmless slang.

An invented tradition

Ram Navami processions, once minor in Bengal, became a part of the Bharatiya Janata Party's politico-religious agenda post-2014.

This invention of tradition for political reasons compelled the ruling Trinamool Congress to attempt to compete. But it largely failed, shifting focus to the Hanuman Jayanti. Low-intensity localised violence has occurred since 2016-2017 during the festivities, causing deaths. 

The 2025 Ram Navami gets a new significance with BJP’s state-wide banners proclaiming Hindu-Hindu Bhai Bhai – Hindu brotherhood – which is in stark contrast to the syncretic poem by Kazi Nazrul Islam which visualises Hindus and Muslims as “two flowers growing on one stem”. Massive police deployments amidst competition in organising Ram Navami events by two major political players reflect the acceptance of a violence-prone celebration in the state. 

The new Ram in Bengal

The Ram introduced in the Ram Navami celebration in Bengal is completely different from how Ram lives in Bengali imagination.

To politically mobilise support, BJP and its parental organisation, the Rashtriya Swayamsevak Sangh, have sought to recast Ram as a potent symbol of brash power, akin to the revered Ram of North India. Several Hindutva organisations over the years leveraged their existing local networks to elevate Ram's prominence, which was previously less pronounced in the region. They did this by organising Ram Navami rallies and promoting the slogan "Jai Shree Ram" as a counterpoint to both Islamic and TMC's political slogans.

Also read: Ram Navami: How to Plan a Season of Riots

In West Bengal, the rallies were an invented tradition of polarisation and one of the strategic mechanisms of establishing a monolithic Hindutva. Since its inception, Ram Navami represented a wider approach of cultural misrecognition propagated by the two competing political forces in Bengal, the TMC and BJP, which is in stark contrast to erstwhile Left party-based mobilisation.

Since its inception Ram Navami has been actively documented by activists under Aamra Ek Sachetan Prayas Forum. They have come up with details of such rallies and the ways in which it has been successful in polarising the public sphere. Their findings clearly demonstrate the competitiveness between TMC and BJP in organising these rallies.

Their studies and my ethnographic engagement with such rallies reflect several important trends:

First, Bengal's Ram Navami rallies use Bharat Mata to link Hindu identity with aggressive nationalism. The portrayal of a perceived "Islamic enemy" fuels otherness and Hindu victimhood. These visual and symbolic elements aim to consolidate Hindu support by emphasising perceived threats and the need for unity.

Second, saffron flags signify Hindutva pride. Aggressive Ram and Hanuman depictions project a hyper-masculine Hindu power, contrasting traditional peaceful ‘abhaya mudra’ portrayals. These symbols visually reinforce the rallies' political and religious agenda, shaping public perception and consolidating a specific base.

Third, Ram Navami tableaux in Bengal have evolved from 2014-2019. Initially appropriating local figures like Ramakrishna, Vivekananda, and Sarada Maa, reflecting syncretism, they shifted towards aggressive Hindutva symbolism around 2018-2019. Muscular Ram and Hanuman idols and the Bharat Mata began dominating, emphasising a hyper-masculine, nationalistic interpretation, establishing a different, more aggressive Ram.

Fourth, Ram Navami processions now feature arms and mock fights, fostering militancy, in a shift from devotional themes. This change reflects rising communal tensions and Hindutva's growing influence, altering the festival's cultural meaning.

Fifth, loud DJ music in Bengal's Ram Navami processions, often with aggressive beats and derogatory lyrics targeting Muslims, is a contentious issue and is seen elsewhere in India too. This music, employing stereotypes to demonise another community, spreads hate speech and promotes division.

Finally, the presence of children with armed participants in aggressive Ram Navami rallies risks normalising weapon association with religion and desensitising them to violence. Their participation poses safety risks and raises ethical concerns.

2025 and the future

This year on April 6, 2025, widespread Ram Navami processions with heightened aggression across the state were noticed. Police protection was relatively good. Both BJP leaders and TMC leaders participated.

In Kolkata and elsewhere there were posters showing Narendra Modi and Suvendu Adhikari, requesting people to observe the festival.  BJP leaders like Adhikari and Sukanta Majumdar led numerous rallies, aiming to showcase their strength. Adhikari laid the foundation stone of Ram Temple in his constituency. In Nandigram, Adhikari intensified Ram Navami aggression, criticising TMC's alleged anti-Hindu stance. He questioned their motives for "fearing" Hindu festivals, evoking the region's history of political change.

A celebration within the Jadavpur University campus, traditionally a stronghold of left-leaning student politics, underscored the festival's expanding reach shrinking left’s political sphere.

The substantial deployment of police forces during these processions based on previous years’ experiences of riots and violence reflected a dual reality. In addition to underlying tension, it also suggested a state-level compromise to maintain order while accommodating this growing, politically charged cultural force,

TMC supremo Mamata Banerjee, had appealed for peace ahead of Ram Navami. "I request you not to get involved in any riots... remember, it's their game plan," she said. But on April 6, it was seen that several TMC leaders organised and actively participated in some of the rallies.

Days later Banerjee would repeat this appeal when clashes would take place in Murshidabad, from protests against the Waqf Act amendment.

The political dividend

Ram Navami rallies should be viewed alongside other events like Durgotsav, Saraswati Puja and Eid. The use of cultural events for political mis-recognition by competing forces is evident, raising the crucial question of why identity politics benefits parties in West Bengal. The rise of Ram Navami in West Bengal increases fear among the Muslim minority, consolidating both communities' political bases (BJP for Hindus, TMC for Muslims) and reducing secular votes. This is apparent in the changing vote share percentage in the state since 2014.

Aggressive rallies reopen partition wounds, a historical memory the BJP strategically uses, fuelled by Bangladesh's volatile situation, to further political aims. This shift reflects changing political dynamics and the parties' strategic calculations. This competition has led to an increase in the scale and visibility of these religious events, transforming them into platforms for political mobilisation and displays of strength.

Suman Nath teaches anthropology at Dr APJ Abdul Kalam Government College, New Town, Kolkata. He has written extensively on West Bengal politics.

The Wire is now on WhatsApp. Follow our channel for sharp analysis and opinions on the latest developments.