For kathavachaks, social media is a pot of wish and a ‘vish ki kit’

“What is the meaning of biscuit? It means ‘vish-kit,’ vish ki kit (poison kit).”
Almost everyone active on Indian social media would have seen this meme featuring a spiritual orator attempting to explain why people should not consume biscuits. Little did the orator, Anirudh Tiwari aka Aniruddhacharya, know that he would become a household name as a meme rather than for being a kathavachak — a religious storyteller in the Hindu tradition.
Kathavachaks enjoy a vast following, which is reflected on social media as well. Figures such as Jaya Kishori (12.3 million Instagram followers), Devkinandan Thakur (1.2 million Instagram followers), Kumar Vishwas (3.7 million Instagram followers), and Aniruddhacharya (2.2 million Instagram followers) have gained immense popularity.
It is not Aniruddhacharya’s fault, now humorously dubbed ‘Pookie Baba’ online, that he became a meme. In this age of social media, anything can go viral. While social media has expanded the reach of those seeking a larger audience, it also brings with it relentless scrutiny.
For kathavachaks, perception in the digital age is stark: they are either revered or dismissed as frauds using theatrics to attract attention. Navigating these perceptions, modern-day kathavachaks face the challenges and opportunities social media brings.
Kathavachan is an art as ancient as Indian civilisation, and those who are its torchbearers are often revered as much as Gods themselves. Valmiki, Tulsidas, and Ved Vyas are considered divine for composing the Smritis, which are embedded in the soul of the nation—Ramayan and Mahabharat (which includes the Bhagavad Gita).
Becoming a kathavachak involves years of training in spiritual texts and mastering oratory skills. Even then, it may take years for them to attract large crowds, depending on the quality of their oratory and connections.
Acharya Shantanu, who has been performing kathavachan for over a decade, says his time with Rashtriya Swayamsewak Sangh (RSS) and Banaras Hindu University (BHU) helped him connect with various sections of society, which later aided his kathavachan journey.

Acharya Shantanu. (Image credit: Instagram/aacharyashantanu)

According to Acharya Shantanu, those beginning as kathavachaks need help from their close circles, whether friends or relatives, to secure initial gigs. “There are committees that organise kathas periodically. If your content reaches them and they like it, they invite you for kathavachan,” Acharya Shantanu tells IndiaToday.in.
Acharya Shantanu lists several key traits of a good kathavachak: conveying scriptures in simple language, regular scripture study, meditation, and carrying a portable library. “A kathavachak may skip carrying many clothes, but he must carry his portable library,” says Shantanu.
“Today, there is a lack of self-study among kathavachaks. It’s like using answer keys to pass exams — you may get a good score, but you won’t understand the depth of the subject,” he adds.
Modest dressing is another key factor. “You have to live this life (of a kathavachak). It can’t be that you wear a dhoti and tilak for a katha, and then switch to jeans and a T-shirt. New-age kathavachaks need to maintain decorum,” says Acharya Shantanu.
Acharya Shantanu reflects on how older kathavachaks were revered solely for their kathas. “Kathavachaks like Morari Bapu and the late Rajeshwaranand earned great respect from the sant samaj (seers’ community). Even the Shankaracharyas would vacate their seats for them on stage. But today, things have degraded,” he laments.
Things have changed with social media. It has given fame to a new crop of kathavachaks, who have not been trained in the art or are in the process of being trained. And then there are some who have made a career switch, thanks to their fine oratory skills, such as Kumar Vishwas.
Abhinav Arora, a 9-year-old Delhi boy, is slowly becoming a sensation on social media, with a following of almost one million on Instagram. According to his father, Tarun Arora, Abhinav conducts a one-day katha, ‘Meri Ayodhya Mere Ram’, and that too, mostly once a month, so that his studies are not affected.
Arora says that his son is yet to formally receive diksha (spiritual guidance from a guru) and hence does not claim to be a seasoned orator.
“Abhinav clarifies at the beginning of his katha that he does not know everything. Hence, he does not do a Bhagavad katha like Jaya Kishori ji or Chitralekha ji that goes on for seven days. His katha is about Ayodhya dham, which tells about the history of Ayodhya from the times of Lord Ram to the reconstruction of the Ram Mandir,” Tarun Arora tells IndiaToday.in.
There used to be a time when kathavachaks would not hold a session unless they deemed themselves worthy of sitting on the Vyas Baithak.
Vyas Baithak or Vyas Gaddi is a traditional seat from where kathavachaks deliver their sermons. Kathavachaks are considered Vyas Swaroop (the embodiment of Ved Vyas) as they sit on the seat, which gives them a certain responsibility to be mindful about their words.
“Before starting our katha, we pray to the Vyas ji and seek permission to start the katha. The setting of the Vyas Baithak should always be new, and it is done with the help of fresh clothes, cushions etc,” says Acharya Shantanu.
However, many new-age kathavachaks do not sit on Vyas Baithak. Orators like Kumar Vishwas prefer to do katha while standing or sitting on a sofa.
Tarun Arora says that Abhinav, too, doesn’t sit on Vyas Baithak.
“He is yet to acquire enough knowledge and experience. When he learns all of that from a guru, and when the guru allows him, then Abhinav will think about sitting on Vyas Baithak,” says Tarun Arora.
Does not sitting on Vyas Baithak reduce the stature of a kathavachak?
Tarun Arora says, “There are two types of kathas, one that Morari Bapu does and one that Kumar Vishwas does. But among those who listen to Kumar Vishwas, there are also people who listen to Morari Bapu, and vice-versa. Both styles of storytelling are different, and listeners of each have their own unique experience.”
“With every era, things change. The way you practice devotion changes. In previous eras, sages and saints performed intense penance. Who can do that today? Today, simply chanting the names of Ram and Krishna is considered a great form of devotion. If you are able to complete 16 mala jap in a day, that in itself is a significant achievement,” adds Arora.
Even as he conducts traditional kathas, Acharya Shantanu has accepted the new mode, albeit for a different type of storytelling. The kathavachak says he conducts sessions with youngsters, especially university students, where he speaks about historical figures who sacrificed their lives for the dharma and the nation. “I conduct these sessions while standing or sitting on a chair. These stories also need to be told,” says Acharya Shantanu.
Social media has boosted the fame of kathavachaks such as Jaya Kishori and Chitralekha, allowing them to diversify into motivational speaking and singing.
But there is a downside too.
Social media, for kathavachaks, is a double-edged sword. While it can give them a popularity boom, it can also lend them a comic image.
Despite being a seasoned spiritual orator, Anirudhacharya became famous for his witty and unconventional advice to his followers. These videos went viral and the internet gave him the moniker ‘Pookie Baba’.
The fame followed as Anirudhacharya claimed he was invited to the reality TV show ‘Big Boss’, which he declined. He became the target of social media trolling, either for his goofy exchanges with his followers or his controversial opinion on women. His suggestions on magic remedies like cow urine treating cancer and using cow dung on the face for glow were also panned.
Acharya Shantanu warns that kathavachaks shouldn’t say anything that is not there in the scriptures or something they cannot prove.
“We shouldn’t make a fool of ourselves in a bid to do something different or being oversmart. The mockery a kathavachak faces isn’t limited to that individual; it is for the whole community,” says Acharya Shantanu.
In Abhinav’s case, too, it was not kathavachan that gave him fame. He became a sensation on social media after some of his videos went viral.
In one of the videos, the boy is seen crying and feeding a laddoo to a Ganpati idol, saying “jaldi aana (come back quickly)”. Another video shows him on a podcast speaking about how he considers himself Balram and believes Lord Krishna is his brother who is always with him.
While Abhinav received appreciation from a section on social media that lauded his upbringing, some people also accused his parents of brainwashing the child into something which he did not understand fully.
But as per Tarun Arora, Abhinav showed interest in spirituality from a very young age and is happy following the dharmic path.
“He was three years old when he started showing interest in spirituality. By the age of five, we realised he was made for this,” says Arora.
Abhinav, according to his father, is a regular child who likes going to school while maintaining his spiritual schedule.
“He wakes up at 3.30 am daily. At 4, he does mala jap (reads the rosary). This is followed by Tulsi pujan and offering ‘bhog’ (offering) to Radha Krishna. Then at 7.30, he goes to school,” says Arora.
A section on social media also trolled Abhinav for his body weight and mocked him for allegedly skipping school. Tarun Arora, however, denies that Abhinav skips schools to attend events.
“I get so many invites for Abhinav — for showroom opening, Ganpati, Dahi Handi events. But we do not take him everywhere. Recently, we got so many invites for podcasts but Abhinav did not go as he had exams,” says Arora. “Whatever schedule we keep, it is in the evening so that he goes to school regularly.”
Tarun Arora says that Abhinav is aware of social media trolling but doesn’t care about what people say. “He is able to connect with God. That is what matters to him,” says Arora.
Then there is the commercial aspect. Social media has diversified the stream of income for kathavachaks besides their fee for katha. Social media monetisation, deals with music companies, with spiritual streaming channels are all counted in.
Jaya Kishori, for instance, started her career in bhajan singing and kathavachan from an early age. She even appeared on the popular dance reality show ‘Boogie Woogie’ at the age of 10 and performed classical dance. While she holds kathas regularly, Jaya Kishori has also sung in music videos for big brands such as T-Series with singers like Sonu Nigam and Jubin Nautiyal. She also produces and sings for her YouTube channel.
Jaya Kishori owns a PR firm, Kishori Ventures, which looks after the business side of her work. This involves events and her merchandise, which includes everything from notebooks and posters to plants.
Other kathavachaks like Anirudhacharya and Chitralekha have their own ashrams or charitable organisations.
While money is important, Acharya Shantanu is against too much commercialisation of the art of kathavachan.
“Kathavachan is not a part-time job. It’s passion. While money is important, today it has become a package, which has led to a slight degradation in the reverence people have (for kathavachaks),” says Acharya Shantanu.
Tarun Arora agrees and says he only charges for musicians who accompany Abhinav for a katha.
“It is not commercial for us. We don’t charge for katha,” he says.
“If someone calls Abhinav for a podcast, we say please donate Rs 51,000 to a cow shelter. Then we will come,” says Tarun Arora.
The art of kathavachan is undergoing a transformation in the age of social media. The digital space offers kathavachaks unprecedented reach but also subjects them to intense scrutiny and commercial pressures. As the lines blur between spiritual guidance and entertainment, the onus remains on kathavachaks to preserve the sanctity of their age-old art while embracing the opportunities of the modern era.