Prachin Panth Prakash, by Ratan Singh Bhangu, is a chronicle in homely Punjabi verse relating to the history of the Sikhs from the time of the founder, Guru Nanak (AD 1469–1539), to the establishment in the eighteenth century of principalities in the Punjab under Misl sardars. The work, which was completed in 1998 Bk/AD 1841 in the bunga of Sham Singh near the Golden Temple at Amritsar, is owed to the British’ curiosity about the Sikhs and about their emergence as a political power. Captain Murray, then stationed on the Anglo-Sikh frontier at Ludhiana, had been charged with preparing a history of the Sikhs. He sought the help of a Persian scholar, Maulvi Bute Shah. Ratan Singh volunteered his own services as well to undo, as he says, the bias that might crop up in the narration of a Muslim.
He verbally traced for Murray the origin of the faith of the Sikhs and their rise to sovereignty in the Punjab. What he narrated to Captain Murray during the day, Ratan Singh reduced to writing by night. For this recital and for the account that he finally composed in Amritsar, Ratan Singh drew upon available Sikh sources such as Janam Sakhis and Gurbilases and on the oral tradition that had come down to him from his parents and grandparents: the famous Sikh martyr, Matab Singh of Mirarikot, was his paternal grandfather, and Sham Singh of Karorasirighia Misl, his maternal grandfather. The latter material he utilized in his account of the career of Banda Singh Bahadur and of the troubled times following his execution. This, in fact, is the most significant part of the work.
The details and sequence of events here provided have been generally accepted in later Sikh historiography. The earlier period has been dealt with sketchily. The description of Guru Nanak’s life is relatively more detailed, but with the miraculous element predominating as in the Janam Sakhis. The succeeding seven Gurus have been barely mentioned, except Guru Hargobind, whose battles against the Mughal forces are briefly touched upon. In his account of Guru Tegh Bahadur’s martyrdom, Ratan Singh follows Guru Gobind Singh’s Bachitra Natak.
He attributes the fall of the Mughal empire to the Emperor’s sinful act of beheading the Guru. From among the events from Guru Gobind Singh’s life, the manifestation of the Khalsa on the Baisakhi day of AD 1699; abolishing the masand system; the intrigues of the hill chiefs; the siege of the Anandpur Fort; Guru Gobind Singh’s escape from the mud fort of Chamkaur; his southward journey and meeting at Nanded with Banda Singh Bahadur, whom he charged to come to the Punjab to ransom righteousness—are described in considerable detail. Then follows the account of Banda Singh’s entry into the Punjab with a few of the Sikhs who were in the Guru’s train at Nanded (among names mentioned are those of Binod Singh and Kahn Singh, Daya Singh and Aunin Singh, and Baj Singh Bal of Mirpur); the rallying of Sikhs from Malva and Majha to his standard (the poet makes no secret of his partiality towards the latter); the occupation of Samana and Sirhind; and inroads into the Jalandhar Doab. The Sikhs had established their power right up to Patti, near Lahore.
Sovereignty, sang the poet, had been promised the Sikhs by the Guru himself. Banda Singh’s own victories were ascribed by Ratan Singh to the occult powers Guru Gobind Singh had bestowed upon him. His final defeat was attributed to his resiling from the teachings of the Guru. The split of the Panth into two rival camps—Tatt Sar Khalsa (both tatt and sar meaning the essence) and Bandai Khalsa—is described in dramatic detail. The account of the fierce persecution which overtook Sikhs after the death of Banda Singh reaches its climax in the martyrdom of Bhai Mani Singh, which, according to Ratan Singh, takes place in 1738.
The narrative henceforth loses its continuity and becomes more episodic in character. Among the events described are the chastisement of Massa Khan Ranghar, who had desecrated the Harmandir; the martyrdoms of Bota Singh, Subeg Singh, Taru Singh, and Mahtab Singh; Chhota Ghallughara (the minor carnage); Vadda Ghallughara (the major carnage); the third assault of the Sikhs on Sirhind in which Zain Khan, the governor, was killed; and the Sikhs’ foray into the country around Delhi. In simple verse, the poet captures the spirit of the Sikhs in those difficult times:
“Sikhs had a fondness for death.
To court death they had now found an opportunity.
Their lives they held not dear.
They did not feel the pain if their bodies were slashed.
They took to arms, vowed to death.”
The Prachin Panth Prakash was for the first time published in 1914. Bhai Vir Singh, famed scholar and poet, came across an old manuscript which he edited and had printed at the Waziri Hind Press at Amritsar in that year. Bhai Vir Singh added the word “Prachin” (old or older) to the title of the book to distinguish it from the more recent Panth Prakash by Giani Gian Singh. Another edition of the work, as annotated by Jit Singh Sital, was published by the Shiromani Gurdwara Parbandhak Committee in 1984.
S.S.S. Prahilad Rai, one of the foremost scholars who enjoyed the patronage of Guru Gobind Singh (1666–1708), translated into Punjabi prose 50 Upanishads. He launched upon this work in 1689 at the instance of Guru Gobind Singh and based it upon Dara Shukoh’s Persian translation of the classics, Sirri Akbar. However, the philosophical terminology used by him shows that he was also well conversant with the original Sanskrit texts. A manuscript of this work entitled Upanishad Atharvdan Bhadkhd is preserved in the Motibagh Palace Library at Patiala. Verses composed by Prahilad Rai in Hindi and Punjabi lie scattered in miscellaneous old manuscripts.
References:
- Padam, Piara Singh, Sri Guru Gobind Singh Ji de Durpan Ratan. Patiala, 1976
Historical Context and Composition
Prachin Panth Prakash spans the history of the Sikhs from the time of Guru Nanak (AD 1469–1539) up to the establishment of distinct Sikh principalities in the Punjab during the eighteenth century under the leadership of various misldars (Misi sarddrs). Completed in 1998 Bk (corresponding to AD 1841) in the bungalow of Sham Singh near the Golden Temple at Amritsar, the work emerged partly in response to heightened British curiosity about the Sikhs as a burgeoning political power. At a time when the British administration—represented by officers like Captain Murray, stationed on the AngloSikh frontier—sought a reliable narrative of Sikh origin and ascent, Ratan Singh Bhangu, a native scholar from an illustrious lineage (with connections to notable Sikh martyrs like Matab Singh of Mirarikot and Sham Singh of Karorasirighia), volunteered his services. He was determined to counter what he perceived as the inevitable biases that might affect an account written by a nonSikh, especially one composed by a Persian scholar.
In a fascinating fusion of oral tradition and literary composition, Ratan Singh narrated Sikh history to Captain Murray during daytime hours, painstakingly transcribing these recitations by night. In doing so, he drew upon various Sikh sources—ranging from traditional Janam Sakhis and Gurbilases to deeply rooted family lore handed down through generations—thus weaving personal, communal, and official narratives into his work.
Narrative Structure and Literary Style
A. The Dual Nature of the Chronicle
The Prachin Panth Prakash bifurcates its narrative into two primary sections:
- The Early Period:
This section delves into the life of Guru Nanak, rendered in detail yet interlaced with the fantastical and miraculous elements typical of Janam Sakhis. Although the life of Guru Nanak receives relatively more attention—with embellished accounts to underscore his divine nature—the succeeding Gurus (apart from brief highlights on Guru Hargobind’s martial exploits) are treated more sketchily. Miraculous interventions and divine prophecies mingle with historical facts, creating an account that reflects the dual role of the Guru as both a spiritual guide and a harbinger of destiny. - The PostGuru Period:
The later, more substantial portion of the work focuses on the military and political evolution of the Sikh community, most notably during the era of Banda Singh Bahadur. Ratan Singh Bhangu offers a detailed portrayal of Banda Singh’s campaigns, emphasizing his entry into Punjab, the rallying of Sikh forces from regions such as Malva and Majha, and the numerous battles that cemented Sikh authority right up to Patti near Lahore. His narrative method is vigorous and episodic, with particular attention given to: Key Battles and Campaigns:
Detailed descriptions are offered for events such as the manifestation of the Khalsa on the Baisakhi day of AD 1699, the siege of Anandpur Fort, the dramatic escape from Chamkaur’s mud fort, and subsequent encounters which culminated in Banda Singh’s own rise and eventual defeat. Attribution of Divine Will:
The poet attributes victories not solely to military prowess but also to occult or divine powers bestowed by Guru Gobind Singh. Conversely, Banda Singh’s final defeat is explained as the consequence of straying from Guruship teachings. The Fragmentation of the Panth:
In one of the more dramatic sections, the work details the split of the Sikh Panth into rival factions—the Tatt Sar Khalsa versus the Bandai Khalsa—underscoring both internal turmoil and the community’s evolving ideology in response to external pressures. B. Oral Tradition and Poetic Flourish
Ratan Singh Bhangu’s chronicle is composed in a conversational, almost bhajanlike Punjabi verse that has a distinctly “homely” tone. His approach—melding oral recitation with the immediacy of lived history—ensures a narrative that is both approachable and resonant. The work’s language is marked by:
Vivid, Direct Expression:
Simple yet stirring verses capture the indomitable spirit of Sikh warriors. One notable excerpt encapsulates this ethos:
“Sikhs had a fondness for death. To court death they had now found an opportunity. Their lives they held not dear. They did not feel the pain if their bodies were slashed. They took to arms, vowed to death.”
This passage reflects the inherent valor and resolute detachment of the Sikh mindset during times of profound crisis.
Interweaving Fact and Myth:
By incorporating personal anecdotes and family oral traditions, Bhangu’s work not only confirms certain historical events but also integrates legendary embellishments—typical of early Sikh historiography. The miraculous elements in Guru Nanak’s life, for instance, are balanced against more verifiable accounts from the later military period.
Historiographical Significance and Legacy
A. A Foundational Document for Sikh History
Prachin Panth Prakash has exerted a lasting impact on subsequent Sikh historiography. Its detailed account of the turbulent eighteenthcentury period—encompassing the reign of Banda Singh Bahadur, the consolidation of Sikh power, and the ensuing internal divisions—is largely accepted by modern scholars as a reliable narrative framework. While earlier segments concerning Guru Nanak and the first seven Gurus are more embellished and less historically rigorous, the latter part of Bhangu’s account offers rich, corroborated details that have become a cornerstone for understanding medieval Sikh martial and political evolution.
B. Countervailing Perspectives
Ratan Singh Bhangu’s work was partly motivated by a desire to present a counternarrative to the accounts composed by nonSikhs, particularly those written by Muslim or British historians. In his own words, he sought to “undo the bias” that might otherwise pervade the history of his people. This commitment to an indigenous perspective has elevated Prachin Panth Prakash to a position of high esteem within Sikh scholarly circles. It provides not only a historical account but also a cultural critique, situating the emergence of Sikh sovereignty and identity within the broader tapestry of regional politics and religious transformation.
C. Publication History and Later Editions
Originally composed in the early 19th century and first published in 1914 by the revered scholar and poet Bhai Vir Singh (who appended the qualifier “Prachin” to distinguish it from later works), the text has seen multiple editions and annotations. The later annotated edition by Jit Singh Sital, published in 1984 by the Shiromani Gurdwara Parbandhak Committee, further attests to its continuing relevance.
