Since gaining recognition in the spiritual sphere, the Kinnar, or Hijra transgender community, has frequently found itself in the spotlight—often for reasons that go beyond their spiritual pursuits. While the acknowledgement of their place within the religious framework was initially seen as a progressive step toward inclusion, the reality has become far more complex and contentious. At the heart of these controversies are four prominent figures: Mahamandaleshwar Kalyani Maa, Mahamandaleshwar Laxmi Narayan Tripathi, Jagadguru Hemangi Sakhi Maa, and Mahamandaleshwar Pavitranand Giri. Each of these individuals holds significant power and influence within the Kinnar Akhada, yet their rivalry has fractured the community, turning a spiritual movement into a stage for personal ambition, public accusations, and even violence.
Among them, Laxmi Narayan Tripathi stands out as a trailblazer and a symbol of transgender empowerment. A well-known transgender rights activist, Bollywood actress, Bharatanatyam dancer, choreographer, and motivational speaker based in Mumbai, India, she has carved out a formidable reputation. Laxmi Narayan Tripathi holds the prestigious title of Acharya Mahamandaleshwar of the Kinnar Akhada, making her one of the most influential figures in the spiritual and social landscape of the transgender community. She is credited with pioneering the inclusion of the Hijra community into the domain of sainthood—a move that brought unprecedented visibility to a historically marginalised group. Her achievements extend beyond the religious sphere; in 2008, she became the first transgender person to represent the Asia-Pacific region at the United Nations, where she spoke passionately about the plight of sexual minorities. This landmark moment not only amplified the voices of the transgender community but also showcased her as a fearless advocate for human rights. Her commitment to uplifting the community is further evidenced by her role in facilitating the first transgender team to scale Friendship Peak in the Himalayas in 2020—a symbolic achievement reflecting the breaking of societal barriers. Supported by the Akhara Parishad, Laxmi Narayan Tripathi’s leadership of the Kinnar Akhada is marked by a clear vision for advancing the rights and dignity of transgender individuals. Her intellectual acumen, combined with her relentless advocacy, has earned her both admiration and fierce opposition within the Akhada.
In stark contrast to Laxmi Narayan Tripathi’s composed and strategic approach is Mahamandaleshwar Hemangi Sakhi Ma, a figure whose defiant personality and outspoken nature have kept her at the center of controversy. Known as the world’s first transgender Bhagavad Gita raconteur (kathawachak), Hemangi Sakhi Ma is an ardent devotee of Lord Krishna and has built her spiritual identity around the retelling of sacred texts. However, her spiritual journey is frequently overshadowed by her combative stance and bold public gestures. She attracted national attention when she announced her candidacy against Prime Minister Narendra Modi in the Varanasi constituency during the 2024 Lok Sabha elections. This unexpected move, backed by the Uttar Pradesh chapter of the Akhil Bharat Hindu Mahasabha (ABHM), signalled her desire to challenge political and religious norms. Despite her spiritual title, critics often describe her as egoistic and arrogant, pointing to her confrontational attitude and tendency to engage in public disputes. Hemangi Sakhi Ma’s personal story is one of resilience and reinvention. Born in Baroda, Gujarat, she experienced significant upheaval after the death of her parents, leaving her to navigate life on her own. Her father, a film distributor, had relocated the family to Mumbai, where she briefly attended a convent school. Following her parents’ passing, she turned to the entertainment industry, appearing in films and television before embracing a spiritual path. Her rise to prominence within the Kinnar Akhada has been anything but smooth, as her rivalry with Laxmi Narayan Tripathi and others has escalated into public conflict.
Another complex and controversial figure is Mahamandaleshwar Kalyani Maa, who has a markedly different background from her peers. Previously known as Choti Begum, she was once a well-known transgender sex worker before converting from Islam to Hinduism and adopting a spiritual life. Her transition from the margins of society to the upper echelons of the Kinnar Akhada is both remarkable and fraught with challenges. Despite her religious transformation, Kalyani Maa’s past continues to haunt her, and her journey is emblematic of the broader struggle faced by many transgender individuals seeking acceptance and legitimacy. The rivalries within the Kinnar Akhada have not remained confined to ideological disagreements; they have erupted into physical violence. During the Prayagraj Maha Kumbh, Kalyani Maa was reportedly attacked and severely beaten, leaving her and two of her disciples injured. In the aftermath, Hemangi Sakhi Ma faced allegations of orchestrating the assault, an accusation that further deepened the fractures within the community. These violent episodes underscore the intensity of the power struggle, where personal ambitions and rivalries have overshadowed the Akhada’s original spiritual mission.
The internal conflicts within the Kinnar Akhada paint a troubling picture of a community divided by power and personal ambition. What began as a groundbreaking effort to bring transgender people into the fold of Hindu monastic life has devolved into a series of public spats, physical altercations, and character assassinations. Each figure within the Akhada appears to be vying for supremacy, using their titles and influence to assert dominance over their rivals. This ongoing turmoil raises serious questions about the spiritual authenticity of their pursuits. Critics argue that none of these self-proclaimed saints have undergone the rigorous training and discipline traditionally required of Hindu monastics. They point out the absence of Gurukul education, a deep understanding of the Vedas, or the ascetic practices that define genuine spiritual commitment. Furthermore, the opulent lifestyles of these leaders—characterised by lavish attire, makeup, and public spectacles—stand in stark contrast to the ideals of renunciation and humility expected of Hindu saints. This apparent disconnect between their public personas and the essence of monastic life has fueled scepticism about their claims to spiritual authority.
As the power struggle within the Kinnar Akhada intensifies, the future of the community hangs in the balance. While figures like Laxmi Narayan Tripathi have undeniably advanced the cause of transgender rights and visibility, the bitter rivalries and public controversies threaten to undermine the credibility of their spiritual mission. What was once a movement rooted in the quest for dignity and recognition now appears mired in personal disputes and the relentless pursuit of power. The Kinnar Akhada, once seen as a beacon of hope for transgender inclusion within the spiritual domain, risks becoming a cautionary tale of how internal discord and ambition can erode even the most revolutionary of movements.
