ÿþ<HTML><HEAD><TITLE>SIKH TRADITION (HISTORIOGRAPHY)</TITLE> <style type="text/css"> .BODY { background-color: #EAF1F7; background-image: url('images/gtbh.jpg'); background-repeat: no-repeat; background-attachment: fixed; background-position: center; color: #0066CC;} .C1{text-align: justify;color: #0066CC;FONT-size: SMALL;FONT-family: Tahoma;} .BIB{text-align: center;color: #000099;FONT-size: SMALL;FONT-family: Tahoma;} .CONT{text-align: right;color: #FF0000;FONT-size: SMALL;FONT-family: Tahoma;} </style><META NAME="keywords" CONTENT="SIKH,TRADITION,HISTORIOGRAPHY"> <META http-equiv="content-type" content="text/html; charset=UTF-8"></HEAD> <BODY class="BODY" oncontextmenu="return false" ondragstart="return false" onselectstart="return false"> <FONT ALIGN="JUSTIFY" FACE="Tahoma"> <p class="C1">&#65279SIKH TRADITION (HISTORIOGRAPHY) begins with Janam S&#257kh&#299s, the life stories of Gur&#363 N&#257nak (1469-1539). There is hardly any evidence of the tradition of history writing in ancient India, though in modern times attempts have been made at different levels to show the existence of somewhat vague historiographic elements particularly in the <i>R&#257m&#257ya&#7751a</i> and the <i>Mah&#257bh&#257rata</i>: but religious, mythological and allegorical legends and stories are so mixed up with the Indian religious thought and philosophy in them that it is extremely difficult to discern in them a pure historiographical tradition. Similarly, the <i>Pur&#257&#7751as</i> contain mostly mythological elements with a semblance of history. P&#257li and Pr&#257krit literature, too, is predominantly religious. B&#257na's <i>Harsha Charitra</i> (7th century) and Kalhana's <i>R&#257jatara&#7749gi&#7751&#299</i> (12th century) are rare exceptions to show that, generally speaking, historiography was not the vogue until recent times.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; The art of historiography came to India with the Arabs soon after their conquest of Sindh. They brought a fully developed art of history-writing with a deep understanding of the Islamic polity, religious institutions and sociological issues. Also, they possessed a keen chronological sense, and their historical narratives begin yearwise instead of the regnal years of the kings. The Arabic language was for a short while the vehicle of their expressions, but when Arabic replaced Persian, Indo-Muslim historians adopted Persian as their medium. Under the influence of Persian Renaissance, the Persian norms of history-writing became their models. While the Arab historiographers were rarely official, the early Indo-Muslim historians, depended on the Sult&#257ns whose patronage they sought. In methodology and technique Indo-Muslim historiography is based on the prophetic traditional method (<i>had&#299s</i>), which precludes a critical estimate of events and persons and lays stress on the true concept of an Islamic state. It is biographical in nature.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The early Sikh historical tradition which begins during the latter half of the sixteenth century is also in the form of biography. The Janam S&#257kh&#299s of Gur&#363 N&#257nak are not historiography in the true sense of the term because these accounts rely mostly on oral tradition, without distinguishing fact from fiction. Myths, legends and allegorical stories are interwoven in their narratives; their lack of historical perspective, however, is counterbalanced by their faithful record of the current Sikh religious tradition. These Janam S&#257kh&#299s, the most important source of information on the life and mission of Gur&#363 N&#257nak and for constructing the early history of Sikhism, represent the early Sikh historical and religious traditions. Among the important Janam S&#257kh&#299s are: a collection called the <i>&#256di S&#257kh&#299&#257&#7749, Pur&#257tan Janam S&#257kh&#299, Miharb&#257n Janam S&#257kh&#299, B&#257l&#257 Janam S&#257kh&#299, Gy&#257n Ratn&#257v&#257l&#299</i> or <i>Bh&#257&#299 Man&#299 Si&#7749gh Janam S&#257kh&#299</i>, and the named <i>B-40 Janam S&#257kh&#299</i>. The first two are commonly believed to belong to late sixteenth, the next two definitely to seventeenth century, while the last ones belong to early eighteenth century. Of these, the Miharb&#257n tradition leans heavily on discourse and exegesis. Next come <i>Vars</i> and <i>Kabitts</i> by Bh&#257&#299 Gurd&#257s (d. 1636). Written in elegant verse, Bh&#257&#299 Gurd&#257s' <i>V&#257rs</i> are vigorous in thrust and constitute a work of very high order on the mission of Gur&#363 N&#257nak and his five successors, but they contain very little biographical information. A unique example of early Sikh historiography is Gur&#363 Gobind Si&#7749gh's <i>Bachitra N&#257&#7789ak</i>. Autobiographical in style, the work traces the history of Bed&#299 and So&#7693h&#299 clans and relates the major events of the Gur&#363's life up to the year 1696.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<i>V&#257r</i>, a genre of indigenous Punjabi origin, became very popular. It gave birth to semi-historical, poetically-inspired ballads on mundane themes, and <i>Ja&#7749gn&#257m&#257s</i> (accounts of wars and battles). Prominent <i>V&#257r</i> writers are : Day&#257 Si&#7749gh (<i>Fatahn&#257m&#257</i>), Q&#257dir Y&#257r (<i>V&#257r Har&#299 Si&#7749gh Nalv&#257</i>), Sh&#257h Muhammad (<i>A&#7749grez&#257&#7749 te Si&#7749gh&#257&#7749 d&#299 La&#7771&#257'&#299</i>), and P&#299r Ba<u>kh</u>sh (<i>Ch&#257&#7789&#7789h&#299&#257&#7749 d&#299 V&#257r</i>). The <i>Ja&#7749gn&#257m&#257s</i> are poetical narratives on events, persons and places. The <i>Ja&#7749gn&#257m&#257s</i> of Anandpur, Lahore, Mult&#257n and Delhi are especially interesting study.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Of a different category are the chronicles written by local historiographers in the Punjabi language. These may be termed as semihistorical, for modern norms of historiography cannot be applied to them. Amongst them are Krip&#257l D&#257s Bhall&#257's <i>Mahim&#257 Prak&#257sh V&#257rtak</i> (prose) and Sar&#363p D&#257s Bhall&#257's versified <i>Mahim&#257 Prak&#257sh</i>. These are anecdotal in style and provide glimpses of the lives of the Ten Gur&#363s. Then there are fuller and connected biographical accounts in verse known as the <i>Gurbil&#257ses</i>. The first example of the <i>gurbil&#257s</i> style is <i>Sr&#299 Gur Sobh&#257</i> related to the life of Gur&#363 Gobind Si&#7749gh. It was written by Sain&#257pati, who enjoyed the patronage of the Gur&#363, and was completed in 1711. Others in the chronological order are <i>Gurbil&#257s Chhev&#299&#7749 P&#257tsh&#257h&#299</i> (1718), usually attributed to a poet called Sohan; Kuir Si&#7749gh's <i>Gurbil&#257s P&#257tsh&#257h&#299 10</i> (1751) ; Kesar Si&#7749gh Chibbar's <i>B&#257&#7749s&#257v&#257l&#299n&#257m&#257 Das&#257&#7749 P&#257tsh&#257h&#299a&#7749 K&#257</i> (1769); and Sukha Si&#7749gh's <i>Gurbil&#257s D&#257sv&#299&#7749 P&#257tsh&#257h&#299</i> (1797). These writings in verse fall under the old <i>Janam S&#257kh&#299</i> tradition for their mixing of fact with fiction but do not follow the anecdotal style of the latter. Both were, however, pane-gyrical rather than analytical in their treatment.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Towards the middle of the nineteenth century, a new comparatively modern trend in Sikh historiography took birth with Ratan Si&#7749gh Bha&#7749g&#363's <i>Sr&#299 Gur Panth Prak&#257sh</i> better know as <i>Pr&#257ch&#299n Panth Prak&#257sh</i>, completed in 1841. Unlike the <i>Janam S&#257kh&#299</i> and <i>Gurbil&#257s</i> traditions which dealt with the lives of the Gur&#363s, the focus of Bha&#7749g&#363's book is on the <u>Kh</u>&#257ls&#257, the community of initiated Sikhs created by Gur&#363 Gobind Si&#7749gh on the Bais&#257kh&#299 of 1699. Ratan Si&#7749gh Bha&#7749g&#363 took up the project with a definite aim which was political rather than theological or panegyrical. He cared more for truthful record of facts than for poetical finesse. As he himself states in the beginning, the British when they occupied Delhi in 1803 were given to understand by the nominal Mu<u>gh</u>al emperor that the Sikhs were his subjects in rebellion, and had no legal title over the lands they had occupied. A British officer, named Murray, asked Ratan Si&#7749gh, "Tell me how the Si&#7749ghs acquired the ruling power and which king gave them the authority to rule." Ratan Si&#7749gh replied, "The True King, (Gur&#363) N&#257nak, gave the rulership to the Si&#7749ghs." Murray further asked, "But N&#257nak was a <i>faquir</i>, what did he know about kingships?" Ratan Si&#7749gh explains the origin and development of the Sikhs under the first nine Gur&#363s, their transformation into the <u>Kh</u>&#257ls&#257 commonwealth under the Tenth Gur&#363, Gobind Si&#7749gh, their struggles and vicissitudes until they realized their destiny. The <u>Kh</u>&#257ls&#257, he maintains, was created to rule, and all who acknowledge its discipline must be prepared to assert the right. For Ratan Si&#7749gh this was no mere doctrine but was an existential fact.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Another work in the line of authentic history is <i>'Umd&#257t ut-Tw&#257r&#299<u>kh</u></i> in four parts by Sohan L&#257l S&#363r&#299, official diarist of Mah&#257r&#257j&#257 Ra&#7751j&#299t Si&#7749gh. Barring the first part (origin and rise of the Sikhs up to the close of eighteenth century) which is based on traditional accounts, <i>'Umd&#257t ut-Tw&#257r&#299<u>kh</u></i> is day-to-day record of the Sikh rule in the Punjab.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Ratan Si&#7749gh Bha&#7749g&#363's example was, however, not followed immediately. Bh&#257&#299 Santokh Si&#7749gh's celebrated works <i>Sr&#299 Gur&#363 N&#257nak Prak&#257sh</i> and <i>Sr&#299 Gur Prat&#257p S&#363ryoday&#257</i>, commonly known as <i>S&#363raj Prak&#257sh</i>.(1841), marked a reversion to earlier forms and interest, although this did nothing to deprive the works of their enormous and continuing influence. Gi&#257n&#299 Gi&#257n Si&#7749gh's <i>Panth Prak&#257sh</i> in verse (1880) and his <i>Tw&#257r&#299<u>kh</u> Gur&#363 <u>Kh</u>&#257ls&#257</i> in prose (in several volumes published between 1891 and 1919), although appearing to be popular history of the Panth, carry a large measure of the old <i>Janam S&#257kh&#299-Gurbil&#257s</i> tradition including a substantial doctrinal content and anecdotal material.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Meanwhile, under the impact of the western rule and western education a new trend of writing authentic and critical history based on scientific research was making its appearance. Joseph Davey Cunningham's <i>A History of the Sikhs from the Origin of the Nation to the Battles of the Sutlej</i> (1849) may be regarded as the first such book as far as Sikh history is concerned. The next important work in this line was Syad Muhammad Lat&#299f's <i>History of the Punjab from the Remote Antiquity to the Present Time</i> (1891). These works by non-Sikh authors, however, cannot be claimed as belonging to Sikh tradition in historiography. The first Sikh to adopt modern scientific research as a basis for historiography was Sard&#257r Karam Si&#7749gh (1884-1930), commonly remembered as Karam Si&#7749gh Historian on account of his zeal for this discipline. His pioneering efforts resulted in several short books and articles on Sikh history and doctrine. Khaz&#257n Si&#7749gh's <i>The History and Philosophy of Sikh Religion</i>, published in two volumes in 1914, was another pioneering work. With the establishment in December 1929 of the Sikh Historical Society and a department of historical research in <u>Kh</u>&#257ls&#257 College, Amritsar, Sikh historiography entered, as it were, its adulthood. Many able researchers and historians have since been studying, reinterpreting and rewriting Sikh history, more eminent among them being Ga&#7751&#7693&#257 Si&#7749gh and Khushwant Si&#7749gh. The contribution of Har&#299 R&#257m Gupta is no less significant.</p> </font> <p class="BIB"> BIBLIOGRAPHY<p class="C1"><ol class="C1"><li class="C1"> Bha&#7749g&#363, Ratan Si&#7749gh <i>Pr&#257ch&#299n Panth Prak&#257sh</i>. Amritsar, 1914<BR> <li class="C1"> Fauja Singh, ed., <i>Historians and Historiography of the Sikhs</i>. Delhi,1978<BR> <li class="C1"> Khurana, Gianeshwar, <i>British Historiography on the Sikh Power in Punjab</i>. Delhi, 1985<BR> <li class="C1"> Darshan Singh, <i>Western Prespective on the Sikh Religion</i>. Delhi, 1991<BR> <li class="C1"> Grewal, J.S., <i>From Gur&#363 N&#257nak to Mah&#257r&#257j&#257 Ra&#7751j&#299t Si&#7749gh</i>. Amritsar, 1972<BR> </ol><p class="CONT">B. J. Hasrat<br></p><BR> </font><img src="counter.aspx" width="1px" height="1px" alt=""></HTML></BODY>