section_path: History/Akharas: Warrior monks, recruitment drive and logistics
section_name: Akharas: Warrior monks, recruitment drive and logistics
paragraph_text: Akharas: Warrior monks, recruitment drive and logistics
  
  One of the key features of the Kumbh Mela has been the camps and processions of the sadhus (monks). By the 18th century, many of these had organised into one of thirteen akharas (warrior ascetic bands, monastic militia), of which ten were related to Hinduism and three related to Sikhism. Seven have belonged to the Shaivism tradition, three to Vaishnavism, two to Udasis (founded by Guru Nanak's son) and one to Nirmalas. These soldier-monk traditions have been a well-established feature of the Indian society, and they are prominent feature of the Kumbh melas.
  
  Until the East India Company rule, the Kumbh Melas (Magha Melas) were managed by these akharas. They provided logistical arrangements, and policing, intervened and judged any disputes and collected taxes. They also have been a central attraction and a stop for mainstream Hindus who seek their darsana (meeting, view) as well as spiritual guidance and blessings. The Kumbh Melas have been one of their recruitment and initiation venues, as well as the place to trade. These akharas have roots in the Hindu Naga (naked) monks tradition, who went to war without clothes. These monastic groups traditionally credit the Kumbh mela to the 8th-century Hindu philosopher Adi Shankara, as a part of his efforts to start monastic institutions (matha), and major Hindu gatherings for philosophical discussions and debates. However, there is no historical literary evidence that he actually did start the Kumbh melas.
  
  During the 17th century, the akharas competed for ritual primacy, priority rights to who bathes first or at the most auspicious time, and prominence leading to violent conflicts. The records from the East India Company rule era report of violence between the akharas and numerous deaths. At the 1760 Kumbh Mela in Haridwar, a clash broke out between Shaivite Gosains and Vaishnavite Bairagis (ascetics), resulting in hundreds of deaths. A copper plate inscription of the Maratha Peshwa claims that 12,000 ascetics died in a clash between Shaivite sanyasi s and Vaishnavite bairagi s at the 1789 Nashik Kumbh Mela. The dispute started over the bathing order, which then indicated the status of the akhara s. At the 1796 Kumbh Mela in Haridwar, violence broke out between the Shaivites and the Udasis on logistics and camping rights.
  
  The repetitive clashes, battle-ready nature of the warrior monks, and the lucrative tax and trading opportunities at Kumbh melas in the 18th century attracted the attention of the East India Company officials. They intervened, laid out the camps, trading spaces, and established a bathing order for each akhara. After 1947, the state governments have taken over this role and provide the infrastructure for the Kumbh Mela in their respective states. The first Kumbh Mela event under British supervision was organised in 1870.
  
  The Kumbh Melas attract many loner sadhus (monks) who do not belong to any akharas. Of those who do belong to a group, the thirteen active akharas have been,
  
  One of the key features of the Kumbh Mela has been the camps and processions of the sadhus (monks). By the 18th century, many of these had organised into one of thirteen akharas (warrior ascetic bands, monastic militia), of which ten were related to Hinduism and three related to Sikhism. Seven have belonged to the Shaivism tradition, three to Vaishnavism, two to Udasis (founded by Guru Nanak's son) and one to Nirmalas. These soldier-monk traditions have been a well-established feature of the Indian society, and they are prominent feature of the Kumbh melas.
  
  Until the East India Company rule, the Kumbh Melas (Magha Melas) were managed by these akharas. They provided logistical arrangements, and policing, intervened and judged any disputes and collected taxes. They also have been a central attraction and a stop for mainstream Hindus who seek their darsana (meeting, view) as well as spiritual guidance and blessings. The Kumbh Melas have been one of their recruitment and initiation venues, as well as the place to trade. These akharas have roots in the Hindu Naga (naked) monks tradition, who went to war without clothes. These monastic groups traditionally credit the Kumbh mela to the 8th-century Hindu philosopher Adi Shankara, as a part of his efforts to start monastic institutions (matha), and major Hindu gatherings for philosophical discussions and debates. However, there is no historical literary evidence that he actually did start the Kumbh melas.
  
  During the 17th century, the akharas competed for ritual primacy, priority rights to who bathes first or at the most auspicious time, and prominence leading to violent conflicts. The records from the East India Company rule era report of violence between the akharas and numerous deaths. At the 1760 Kumbh Mela in Haridwar, a clash broke out between Shaivite Gosains and Vaishnavite Bairagis (ascetics), resulting in hundreds of deaths. A copper plate inscription of the Maratha Peshwa claims that 12,000 ascetics died in a clash between Shaivite sanyasi s and Vaishnavite bairagi s at the 1789 Nashik Kumbh Mela. The dispute started over the bathing order, which then indicated the status of the akhara s. At the 1796 Kumbh Mela in Haridwar, violence broke out between the Shaivites and the Udasis on logistics and camping rights.
  
  The repetitive clashes, battle-ready nature of the warrior monks, and the lucrative tax and trading opportunities at Kumbh melas in the 18th century attracted the attention of the East India Company officials. They intervened, laid out the camps, trading spaces, and established a bathing order for each akhara. After 1947, the state governments have taken over this role and provide the infrastructure for the Kumbh Mela in their respective states. The first Kumbh Mela event under British supervision was organised in 1870.
  
  The Kumbh Melas attract many loner sadhus (monks) who do not belong to any akharas. Of those who do belong to a group, the thirteen active akharas have been,