It appears that the so-called comedian, who struggled to find success in the world of humor and shifted to politics, has now ventured into the realm of history. Kunal Kamra, known for frequently voicing opinions beyond his expertise, once again jumps into discussions that exceed his depth of knowledge. Kunal Kamra constantly seeks out big names to keep his career afloat. Whether it’s Indian Prime Minister Narendra Modi or Ola CEO Bhavish Aggarwal, he is always on the lookout for a prominent figure to target, hurl insults at, and cling to in order to stay in the spotlight and maintain his relevance. Recently, Kunal Kamra has found a new way to stay relevant—by inserting himself into historical discussions that are well beyond his expertise. On February 12, renowned author Amish Tripathi, known for works like The Shiva Trilogy and The Ram Chandra Series, posted a video on his Twitter handle exposing the colonial propaganda surrounding the practice of Sati.
For years, falsehoods about Sati have been propagated, and in this video, Amish Tripathi debunks these myths and propaganda. He is joined by Padma Shri awardee and historian Meenakshi Jain, who refutes the myths surrounding Sati with historical evidence.
“It’s hard to find any proof of Sati but very easy to find proof of witch burning in medieval Europe”
Amazing podcast @authoramish! https://t.co/SlnPdyOd1Q
— Bhavish Aggarwal (@bhash) February 12, 2025
After the 22-minute video was uploaded, Ola CEO Bhavish Aggarwal praised Amish Tripathi’s efforts, tweeting, “It’s hard to find any proof of Sati but very easy to find proof of witch burning in medieval Europe. Amazing podcast @authoramish!” This comment seemed to trigger comedian Kunal Kamra, who saw an opportunity to grab attention. Displaying a shallow understanding of historiography, Kamra entered the conversation with a sarcastic remark directed at Bhavish Aggarwal, stating, “Raja Ram Mohan Roy fought against the practice of Sati; it was abolished in 1829. The last documented case of Sati in India was as recent as 1987. Please focus on your automobiles being immobile…”
Raja Ram Mohan Roy fought against the practice of Sati; it was abolished in the year 1829. The last documented case of Sati in India was as recent as 1987.
Please focus on your automobiles being immobile… https://t.co/7WvVRBo01n
— Kunal Kamra (@kunalkamra88) February 13, 2025
Kunal Kamra’s comments indicate that he neither watched Amish Tripathi’s podcast nor took the time to research the subject of Sati. In response, Amish Tripathi calmly addressed Kamra’s remarks, citing the 1829 Sati Abolition Act, which explicitly states that Sati was not a religious duty, was almost non-existent at the time, and was condemned by Hindus themselves as unlawful and wicked. He credited Meenakshi Jain and Twitter user @SagasofBharat for their insights. Furthermore, Amish Tripathi offered Kunal Kamra a piece of advice, emphasizing the importance of maintaining civility in debates and noting that a polite and composed tone is far more effective in making a meaningful impact.
Kunal (@kunalkamra88 ), I normally never get into twitter debates. They generate more heat than light. But since you are attacking @bhash basis a video that I made, I thought it would be appropriate for me to clarify. I would invite you to read the 1829 Sati Abolishment Act you… https://t.co/uP14Iv30SW pic.twitter.com/UUhCdzG5cR
— Amish Tripathi (@authoramish) February 14, 2025
Kunal Kamra’s desperate attempt to involve himself in a historical discussion only exposed his lack of knowledge on the subject. Historical analysis should be left to scholars, and comedians seeking attention should refrain from jumping into discussions beyond their depth.
Renowned historian Meenakshi Jain, in her book “Sati: Evangelicals, Baptist Missionaries, and the Changing Colonial Discourse,” provides a well-researched perspective on the exaggeration of Sati by British colonialists to justify their rule. She argues that Sati was not a widespread Hindu custom, but rather limited to specific aristocratic families. Meenakshi Jain also highlights that Hindu reformers were already questioning Sati before British intervention, countering the colonial narrative that its abolition was solely a British achievement. Her work challenges the Eurocentric portrayal of Sati, presenting its abolition as a tool for British moral and political dominance rather than a purely humanitarian effort.
