The Warrior Ascetics: History, Rituals, and Influence of Naga Sadhus in India

Naked Ascetics Smoking Cigarettes in Extreme Cold...

Even in that extreme cold, their bodies, covered entirely in ash, had no clothing at all. Sometimes, they wore a garland of jasmine flowers around their waist; at other times, they held drums in their hands.

This year, several sadhus at the Kumbh Mela in Prayagraj went viral on social media.
Naga sadhus, known for making headlines due to their unusual ascetic practices and behavior, gained attention. Some were even in the news for their aggressive actions and for attacking journalists. However, history states that these sadhus were once warrior monks.

Whether it was the Battle of Panipat in the 18th century, fighting against Ahmad Shah Abdali, or providing military assistance to various Rajput kings, the Naga sadhus played a crucial role in these events.

Who are the Naga Sadhus?

Shaivism and Vaishnavism are two major sects of Hinduism that have had a significant influence on Indian spiritual history.
Those who worship Shiva are called Shaivas, while those who believe in Vishnu’s incarnations, such as Rama and Krishna, are called Vaishnavas.

The 13 existing Akharas (monastic orders) are divided based on the influence of Shaivism, Vaishnavism, and Sikhism.
The sadhus from the Vaishnav Akharas are called Vairagis, while those from the Shaiva Akharas are known as Dashnamis or Sannyasis. Thus, Naga Sannyasis are found only in the Shaiva Akharas.

If you are wondering where the Naga sadhus at the Kumbh Mela came from, how they are formed, where they typically reside, and how they are initiated, you can read about it here.

While searching for answers about the Naga sadhus, many of them claim that their ancestors were warriors.
Journalist Deepti Rawat, in her book Kumbh Mela: A Perspective, provides insights into this.

"When foreign forces created fear in the country, some saints approached Adi Shankaracharya seeking permission to take up arms to protect the faith. Shankaracharya opposed this idea.
However, a group of them separated, took up arms, trained in combat alongside spiritual scriptures, and fought against invaders to protect Hinduism," she wrote.

Trained Naga Sadhus as a Reserve Army

Speaking to Danapathi Mahant Prashant Giri, a Naga sadhu associated with an ancient Akhara, he confirmed a similar account.

"Our ancestors fought to protect Sanatana Dharma; they carried both scriptures and weapons," he said.

While nearly all Naga sadhus claim this, historians suggest that the actual historical truth may differ.
Deepti Rawat states in Kumbh Mela: A Perspective that, "There are no definitive historical records stating exactly when these sadhus took up arms. However, there is substantial evidence showing how these sadhus engaged with political power and acquired economic strength through their military activities."

Many historians believe that the Naga sadhus functioned like a trained reserve force.
Several Giris and Gosavis fought alongside the Nawab of Awadh, the Jat Raja of Bharatpur, the Raja of Banaras, the kings of Bundelkhand, the Maratha leader Madhavrao Scindia, and the Maharajas of Jaipur and Jaisalmer. There is also evidence suggesting that they fought for the Mughals.

In return, they received annual salaries and land grants from these rulers.
Citing historian Anand Bhattacharya’s The Dashnami Sannyasis as Ascetics and Warriors in the 18th and 19th Centuries, Deepti Rawat states, "Due to a lack of sufficient evidence, pinpointing when the Dashnami Naga sadhus emerged and spread is difficult. However, their presence became prominent during the decline of the Mughal Empire.

During this period, as regional rulers gained power, the Dashnami sect began operating independently. They rapidly expanded until they were eventually challenged by the British East India Company."

Large Naga Sadhu Military Units in the 18th Century

Indian historian Sir Jadunath Sarkar, in his book A History of the Dashnami Sannyasis, provides extensive details about the Naga sadhus and the various battles they fought.

He describes which rulers they fought for and when they participated in wars.
His book mentions three significant Dashnami Naga sadhus from the 18th century: Rajendra Giri Gosavi and his disciples, two brothers named Anup Giri Gosavi and Umrao Giri Gosavi.

Anup Giri and Umrao Giri played crucial roles as warrior monks. At their peak, they commanded an army of 40,000 Naga sadhus, including infantry and cavalry, according to Sir Jadunath Sarkar.

Between 1751 and 1753, Rajendra Giri served Safdar Jung, the wazir (prime minister) of Mughal Emperor Ahmad Shah.
During that time, Safdar Jung, the ruler of Awadh, relied heavily on Rajendra Giri for military campaigns.

After Rajendra Giri’s death in 1753, his disciples Anup Giri and Umrao Giri continued to support and serve Safdar Jung and later his son, Shuja-ud-Daula.

Naga Sadhus Fighting Against Ahmad Shah Abdali

In 1756, Ahmad Shah Abdali, the ruler of Afghanistan, invaded India.
Historical records indicate that several battles were fought against Abdali under the leadership of Anup Giri.

Sir Jadunath Sarkar describes the continuous resistance by the Naga sadhus against Abdali in his book A History of the Dashnami Naga Sannyasis.

According to his research, the Naga sadhus directly confronted Abdali in Mathura. They stepped forward to resist the destruction he caused.

"Approximately 40,000 Naga sadhus fought against Abdali's forces. About 2,000 Naga sadhus lost their lives in the battle, but they successfully protected the Krishna temple in Gokul from being desecrated," wrote Sarkar.

How the Naga Sadhus Strengthened Their Ties with the Marathas

The relationship between the Maratha authority and the Naga Sadhus evolved through various alliances and conflicts during the 18th century. Initially, the Naga Sadhus, known for their martial prowess, collaborated with different regional powers, including the Marathas. For instance, in 1767, Naga leaders served under the Maratha ruler Raghunath Rao and, during his absence in the Deccan, conducted raids in Bundelkhand.
However, the dynamics shifted over time. In the Third Battle of Panipat in 1761, Naga Sadhus, under leaders like Anupgiri and Umraogiri, aligned with the Mughal forces and Afghan allies against the Marathas. Their unexpected nighttime assaults inflicted significant losses on the Maratha troops, leading to a pivotal role in the Maratha defeat. Following the battle, Naga leaders like Anupgiri were entrusted with performing the last rites of fallen Maratha leaders, highlighting their respected status. 
These shifting alliances underscore the complex and multifaceted relationships between the Maratha authority and the Naga Sadhus, influenced by the broader political and military landscape of 18th-century India.