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Panth Prakash
Panth Prakash (Gurmukhi: ਪੰਥ ਪ੍ਰਕਾਸ਼), also called Prācīn Panth Prakāsh ("Old Panth Prakash", not to be confused with the "Naveen [new] Panth Prakash" by Giani Gian Singh) (Gurmukhi: ਪ੍ਰਾਚੀਨ ਪੰਥ ਪ੍ਰਕਾਸ਼ lit. "The Rise of the Honorable Guru Panth/Sikh Community"),[1] is a historical text about Sikh history in the 1700s by Rattan Singh Bhangu and was completed in the early 1810s.[note 1][2] The text's opening foundation briefly covers the lives of the ten Sikh Gurus, then traces the accomplishments of the Sikh community from 1708 to the establishment of Sikh rule in Punjab.[3] The text provides the most comprehensive compilation of stories related to the feats of Sikh warriors in the 18th century, the evolving Sikh martial formations, and the internal power dynamics between Sikh Misl groups. DescriptionThe original title of the work is Sri Gur Panth Prakash.[4]: 20 The work can be divided into two parts:[4]: 15
B. S. Dhillon enumerated the total number of sakhis in the work text as being 163, J. S. Sital claimed the number was 170, and Vir Singh stated it was 199.[4]: 21 According to G. S. Mann, the earliest manuscript recension of the text contains 100 sakhis.[4]: 19 The work contains Indic poetic metres, such as the dohra and chaupai.[4]: 29 The work criticizes Banda Singh Bahadur's conduct, such as him altering the salutation of the Khalsa, changing the colours from blue to red, enforcing vegetarianism, and not respecting Guru Gobind Singh's widowed wife.[4]: 33, 37 The Gangushahis under Kharak Singh's leadership are criticized for reintroducting the charan pahul admission ceremony.[4]: 37 Bhangu also admonishes the cis-Sutlej states for accepting the suzerainty of the British East India Company, revealing a pro-Majha and anti-Malwa inclination in his perspective.[4]: 37 Prominent Sikhs mentioned in the text are identified by their caste-background, yet Bhangu identifies all Sikhs as being equals through the amrit sanchar ceremony.[4]: 37 The enemies of the Sikhs of the time are identified as being Mughals or Afghans, but also Hindu Rajputs working for them.[4]: 38 There are stylistic and substantive variations between the manuscript and print form of the text.[4]: 19 Certain passages found in the precursory manuscript version have been edited-out in the print editions, such as references to Indic deities, removing references to Indic mythology, and replacing the word "Hindu" with "Sikh".[4]: 19 According to Harinder Singh, these changes occurred due to the dominant theme of Sikhs and Hindus being totally different communities with no relation to one another, a viewpoint that arose during the Singh Sabha movement in the later part of the 19th century.[4]: 19 Thus, the original work was edited to align with this understanding of Sikhism.[4]: 19 HistoryPurposeRattan Singh Bhangu indicates that the original drive to write the text was to provide an accurate account of the Sikh Panth to the East India Company officials, as he deemed other accounts biased.[5] Bhangu met with Captain William Murray, the head of the local British army of Colonel David Ochterlony, who then listened to the stories recounted by Bhangu.[6][7] Even still, Dhavan argues the text was written for Punjabi-speaking Sikh audience, as opposed to a British one.[8] William Murray was interested in historical chronology, thus Rattan Singh worked toward producing a work to satisfy this.[4]: 29 Dhavan argues Bhangu asks "the Khalsa Sikh reader to participate in both witnessing and rememorializing the Sikh past … both as a form of spiritual practice and as a curb on the self-interest of the Khalsa warrior."[9][10] W. H. McLeod claims the text "vigorously arms the distinctive nature of the Khalsa identity and the claim that this was the identity which Guru Gobind Singh intended his followers to adopt".[11] The text holds great esteem within the Nihang Sikh community, for they believe Rattan Singh himself to have been a Nihang.[12] DatingWhilst the text had been dated to 1841 by Vir Singh, recent scholarship of Gurinder Singh Mann dates it to the early 1810's instead.[4]: 15–17 Vir Singh believed that Rattan Singh spent around thirty years working on compiling the text, which is why he dated it to 1841.[13]: 17–18 This is due to Vir Singh interpreting a cryptic passage within the text to be referring to its date of completion.[13]: 17–18 However, this passage within the text does not appear in all of the available manuscript recensions of the text.[13]: 17–18 As per G. S. Mann, Rattan Singh likely finished the work between 1810 and 1813.[4]: 27 This is due to how Rattan Singh makes no mention of the Sikh Empire's acquisition of the Kohinoor diamond in June 1813.[4]: 27–28 SourcesRattan Singh Bhangu, being the grandson of Mehtab Singh Bhangu, was privy to rare oral histories, often the author remarks how he had heard the story from an elder.[14][15] Regarding the sources Rattan Singh Bhangu utilizes, G.S. Mann writes:
The author Rattan Singh had access to a version of a work by Bute Shah, which documented Sikh history.[4]: 27 Rattan Singh likely had access to the following Janamsakhis to construct his account on the life of Guru Nanak within the work:[4]: 31
As for his accounts of the later gurus within the text, he likely consulted the following sources:[4]: 31–32
He sources from secondhand accounts for his documentation on Banda Singh Bahadur's period.[4]: 33 AvailabilityManuscripts.jpg) Around ten manuscripts of the work are known to scholars, with only five of them still being accessible today.[4]: 26 Some of the presently available manuscripts of the work are as follows:[4]: 39
Formerly known manuscripts which are no longer extant or available are as follows:[4]: 55–56
Printed editionsVir Singh published the text in 1914, but this version has been criticized by scholars, such as Louis E. Fenech and Harinder Singh, for editing and chopping out sections.[17][18] Baba Santa Singh also published a Punjabi commentary in 2000.[19] Other editions were created by J. S. Sital and Harinder Singh.[4]: 20 A revised edition, based on manuscripts, was published by Balwant Singh Dhillon in 2004.[20] Balwant Singh Dhillion's edition of the text has been criticized for not utilizing the earliest manuscript recensions and not documenting the changes to the text between these various manuscriptural versions.[4]: 19 The text is available in English in two volumes, published by the Institute of Sikh Studies (Chandigarh). A translation of the text was sponsored by the Institute of Sikh Studies.[4]: 39 LegacyAccording to Gurinder Singh Mann, the Sri Gur Panth Prakash initiated a genre of literature that specialized on the wider Khalsa community's mission and history in the post-guruship period.[4]: 15–16 Communal exegesis of the text continues at gurdwaras and traditional Sikh educational institutions til the present-day.[4]: 15–16 Many other works written after it adopted the same title.[4]: 16 Santa Singh requested that the text should be circulated in the form of audio-commentary, and called for the creation of such a commentary.[13]: 18 According to Surjit Singh Hans, the work elevated Bhangu to become a "great historian" and that the work itself was a mark of Sikh historiography reaching a "ripe maturity".[13]: 18 Editions
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