Amidst the vibrant chaos of the Kumbh Mela, one presence stands out — the sadhu akharas. These sects of ascetic monks, rooted in ancient traditions, set up sprawling camps across the mela grounds, where they conduct rituals, perform yogic feats, engage in deep meditation, initiate new followers, and offer spiritual teachings and darshan to devotees. The akharas wield immense influence, shaping the festival’s character and earning the veneration of pilgrims. But what are these akharas? How did they come to be, and why are they so central to the soul of the Kumbh Mela? Akharas demystified The term akhara, or akhada, originally referred to a physical arena for sports, particularly wrestling. However, in the context of the Kumbh Mela, it has evolved to represent the 13 traditional sects of sadhus (monks) that have been integral to the festival for centuries. In his book Divine Kumbh: Echoes of Eternity: Ganga, Shipra, Godavari, and Sangam, journalist and author Deepak Kumar Sen describes each akhara as a meticulously structured institution, organised into eight davas (divisions) and 52 marhis (centres), each overseen by a Mahant (head). The origins of the akharas are steeped in both history and mythology. Many monks trace the establishment of the akharas to Adi Shankaracharya, the revered Indian philosopher and Vedic scholar, who is believed to have united ascetics into these organised groups. However, some scholars argue that the akharas developed organically over time as ascetic communities began to form their structures. Historian Kama Maclean, in her study of the Kumbh, reveals that before the consolidation of British colonial rule in northern India, the Haridwar Kumbh was dominated by fiercely competitive akharas. These sadhus were not only religious devotees but also traders, transporting valuable commodities such as gold, silk, and spices along the pilgrimage routes. For them, festivals like the Kumbh Mela served dual purposes — religious gatherings and marketplaces for their goods. Till the late 18th century, many akharas also functioned as mercenary warriors, defending their possessions and asserting their economic power. While the akharas today have largely shed their commercial roles, they still maintain a complex blend of spiritual and cultural influence. The 13 akharas are broadly categorised into four groups based on their devotional focus — Shaiva akharas, Vaishnava akharas, Udasina akharas, and Sikh akhara. According to Sen, Shaiva akharas are dedicated to Lord Shiva, while Vaishnava akharas worship Lord Vishnu. Litterateur Nityananda Misra, in his book Kumbha: The Traditionally Modern Mela, characterises Udasina akharas as neutral, with the Sikh akhara adhering to Sikhism. As Misra explains, of the 13 akharas, seven are Shaiva, three are Vaishnava, two are Udasina, and one is Sikh. Four paths of faith The Shaiva Akharas are composed of sadhus who follow Lord Shiva and wear the sacred tripundra, a horizontal mark on their foreheads. They march in a precise order, with the Mahanirvani Akhara leading alongside the Atala Akhara, followed by the Niranjani Akhara paired with the Ananda Akhara, and finally the Juna Akhara, accompanied by the Avahana and Agni Akharas. Among these, the Atala Akhara is one of the oldest, believed to have been established in the 7th century CE. Based in Varanasi, it has centres across India, including Prayagraj, Haridwar, Nashik, and Ujjain. Historically exclusive, admitting only males from the three upper varnas (Brahmanas, Kshatriyas, and Vaishyas), it remains relatively small, with around 500 sadhus as of 2016. In contrast, the Juna Akhara is not only the largest akhara — with an estimated five lakh sadhus — but is also considered the oldest. Its network spans numerous branches and centres throughout India. Maclean notes in her article Seeing, Being Seen, and Not Being Seen: Pilgrimage, Tourism, and Layers of Looking at the Kumbh Mela, the Juna Akhara has also become media-savvy, negotiating exclusive rights with photographers and journalists. The Vaishnava Akharas trace their origins to the 18th century. Originally comprising seven akharas, they were later reorganised into three: Nirvani, Digambara, and Nirmohi. Each Vaishnava Akhara features an image of Lord Hanuman on its flag, symbolising strength and devotion, and they march after the Shaiva Akharas during the bathing processions. The Nirvani Akhara is particularly notable for its focus on physical fitness. The Digambara Akhara is the largest Vaishnava Akhara, with around two lakh sadhus across 450 branches. This akhara venerates Sita, Lord Ram, and Lord Hanuman. The Nirmohi Akhara plays a crucial role in preserving Vaishnava traditions. Sen adds, “Members of these akharas wear clothes and have signs in particular colours to differentiate themselves… Nirmohis have a yellow-coloured sign, Digambers a motley-coloured one, and Nirvanis a silver-coloured sign.” The Udasina Akharas derive their name from the Sanskrit word udāsīna, meaning ‘neutral.’ True to their name, Misra argues that Udasina sadhus do not fully align with Shaivism, Vaishnavism, or Sikhism. According to Sen, however, there are three Udasina akharas of Sikhs following Guru Nanak and guided by Guru Granth Sahib, the Sikh scripture. They are divided into two subcategories: the Bada (large) Udasina Akhara and the Naya (new) Udasina Akhara. A unique feature of the Udasina tradition is its ritual of offering madira (alcohol) to fire, along with its practice of initiating children, including orphans, as Naga sadhus, writes Misra. The Sikh Akhara, known as the Nirmala Akhara, is the last to participate in the ceremonial bathing procession. Based in Kankhal (Haridwar), it comprises around 15,000 sadhus and has centres across India. These sadhus, according to Misra, revere both Hindu scriptures such as the Vedas, Bhagavad Gita and Upanishads, as well as the Sikh scripture, the Guru Granth Sahib. An emerging presence at the Kumbh Mela since 2019 is the Kinnar Akhara. “The 14th Akhada, which was made for transgender individuals, was recognised in the last Kumbh,” says Neeraj Bora. However, Sen, in his interview with indianexpress.com, mentions that the Akhara Parishad (Council) has not officially recognised it yet. Competition and contention Though the Kumbh Mela is often hailed as a symbol of spiritual unity, it has also been marked by fierce competition and intense rivalries among the akharas. In earlier centuries, the Haridwar Kumbh was a battleground for economic and spiritual dominance, where sadhu akharas fought for the right to control the festival and reap its lucrative rewards. The victorious sect claimed a prestigious honour: being the first to enter the sacred waters of the Ganga on the most auspicious bathing day. These contests, which often descended into violent clashes, became embedded in the British administrative imagination. The very thought of angry sadhus armed and ready to turn their weapons against the colonial authorities was a cause for concern. Misra says that during the 1760 Haridwar Kumbh, a fierce battle erupted over the right to bathe first. According to Captain Raper, writing in 1808, as many as 18,000 sadhus — mostly Vaishnavas — were killed in the violence, although Misra suggests that this figure is likely exaggerated. A similar conflict flared up in the 1796 Haridwar Kumbh, when a clash between Shaiva sadhus and Nirmala Sikhs resulted in around 500 deaths. The British, seeking to manage these rivalries, codified the order of precedence in the late 19th century, granting the most powerful akharas the right to bathe first. Even today, tensions between the akharas manifest in disputes over the grandiosity of processions, the number of banners carried, and how rituals are performed. “The Akhara Parishad decides who enters the water first, with larger akharas typically going first. It’s a display of strength, and that's where the competition lies,” observes Sen. Another historically contentious issue has been the practice of naga sadhus. While nudity was outlawed by the British in 1840 as part of their campaign to impose ‘public decency,’ the sacred nature of the Kumbh Mela presented a grey area for colonial authorities. Although Maclean notes that British newspapers and missionaries occasionally petitioned to ban naked processions, these requests were largely ignored by the administration, which prioritised crowd control and sanitation over policing religious customs. Today, Misra opines, “The relations between Shaiva, Vaishnava, Udasina, and Sikh akharas are largely peaceful.” The ritualistic core of the akharas Before the Kumbh Mela officially begins, a grand ceremonial procession known as the peshwai marks the arrival of the akharas in the city. As Misra describes in his book, “The peshwai is an occasion for residents of the city and tirthayatris (pilgrims) to welcome the sadhus to the Kumbh Mela.” Traditionally, the sadhus, who usually eat only once a day, partake in a simple meal of khichdi before the procession begins. This event is nothing short of a royal spectacle. Sadhus march alongside horses and elephants, while bands play vibrant music to accompany them. The Shri Mahantas (leaders) of the akharas are seated on ornately decorated vehicles transformed into chariots and naga sadhus captivate the crowd with acrobatic displays and martial arts performances using sticks, swords, and spears. Locals and pilgrims shower the sadhus with flowers, presenting them with garlands. Shortly after the peshwai, the raising of the dharma-dhvaja (the ‘flag of dharma’) by the akharas marks the official start of the Kumbh Mela. The flag is kept raised throughout the festival, only being lowered at the end to signify its conclusion. Sen notes that the sadhus of the akharas are the first to dip into the holy river, followed by the pilgrims. These akharas often march in grand processions to their shahi snans (royal baths). “For the holy men, being seen in these formations is important, for the assembled audience dignifies and adds meaning to their performances,” contends Maclean. Historically, the akharas were formed as bands of religious warriors, entrusted with defending their dharma. For centuries, they have commanded the holiest spaces at every Kumbh Mela, and all indications suggest this dominance will persist. As Sen writes, “Akharas are the heart and soul of the Kumbh Mela,” while Bora calls the Kumbh “the Parliament of the akharas.”
