BUNGAS
The word bunga is derived from the Persian bungah, meaning a hospice or a dwelling place. In the Sikh tradition, the term specifically refers to the dwelling places and mansions that grew up around the Harimandar at Amritsar and at other centers of Sikh pilgrimage. These were primarily houses built by the conquering sardars and chiefs during Sikh times, or by Sikh scholars and sectaries. Amritsar housed the largest complex of such buildings.
Not all of the Amritsar bungas have survived, but a fairly comprehensive list of them can be compiled from references in old chronicles, including contemporary Persian sources. Ahmad Shah Batalia wrote in his Persian work Twarikh-i-Mah 1233 (AD 1817-18) that, around their place of worship amidst the sarovar at Amritsar, the Sikh sardars had erected many mansions, which they called bungas. The English adventurer Major H.M.L. Lawrence, who is said to have attained the rank of colonel in the service of Maharaja Ranjit Singh in May 1830, recorded that there existed many bungas around the sacred tank at Amritsar.
According to him, each misl had its own bunga, while some chiefs built their personal bungas as well. The French scientist Victor Jacquemont and the British chronicler W.L. McGregor also referred to these buildings, though without using the term bunga. Houses and hutments had existed around the holy tank at Amritsar since the time of Guru Ram Das, who began its excavation. However, the premises remained deserted during periods of persecution in the eighteenth century. The Afghan invader Ahmad Shah Durrani demolished the holy Harimandar and its surroundings multiple times during his invasions of India.
The Sikhs returned each time to rebuild these structures. When they established their authority in Punjab with the twelve misls (chiefships) dividing the country among themselves, Amritsar became their political capital. The sardars reconstructed the temple, cleansed the tank, and raised fortifications for the security of the town. Some of them built their bungas on the periphery of the sacred pool. Special importance was attached to the Akal Takht, also called Takht Akal Bunga, established by Guru Hargobind in 1606 as the seat of the highest religious authority for the Sikhs.
At the Akal Bunga, the Sarbatt Khalsa, i.e., the general body of Sikhs, met from time to time—especially on the occasions of Baisakhi and Diwali—to formulate policy and pass gurmatas (resolutions). It was at the Takht Akal Bunga that misls (records) of the territorial acquisitions of each of the sardars were maintained. The bungas could be broadly classified into three categories:
Some of these last-mentioned bungas served as centers of Sikh education and learning. There were bungas that became famous as seats of eminent poets and scholars. Bhai Kahn Singh of Nabha lists in his Guru Mahima Ratnavali the names of a few men of letters who flourished in the bungas. For instance, Sant Nihal Singh II, a reputed poet, was the mahant (custodian) of Sohalrivala Bunga. He was a pupil of Giani Ram Singh and the author of the scholarly work Kavindra Prakash.
His disciple, Nihal Singh, who succeeded him as the mahant of Bunga Sohalrivala, was himself a well-known scholar. Bhai Sant Singh Giani of Bunga Gianian was a renowned scholar and wrote a prose commentary on Tulsidas’s Ramacharita Manasa. He enjoyed great esteem during the time of Maharaja Ranjit Singh and was appointed head priest of the Harimandar. Santokh Singh, pen name Tokh Hari, of Gharialvala Bunga, was a famous poet of his time and composed Guru Kabitva Manikya Manjusha.
Buddh Singh, referred to as a celebrated contemporary poet of Braj Bhasha by Ganesh Das Badhera in his Persian work Char Bagh-i-Panjab, translated Ranch Tantra from Sanskrit. He was associated with Shahid Bunga. Ratan Singh Bharigu, author of the Prachin Panth Prakash, composed his poeticized history of the Sikhs in the Bunga of Shyam Singh of Karorsinghia misl. The bungas belonging to the Nirmalas, Udasis, Sevapanthis, Gianis, and Granthis also served as educational institutions.
The Udasi Bungas and Their Legacy
The Udasi bungas belonging to Baba Pritam Das and Bhai Vasti Ram were renowned centers of learning. Two bungas were specifically dedicated to teaching Sanskrit: Bunga Hukam Singh and Bunga Maikval. Bunga Hukam Singh was run by Agya Ram, while Bunga Maikval had a pathshala (school) attached to it, presided over by Braj Lal. Both bungas were under the Udasi sect and taught students to read and write Gurmukhi alongside Sanskrit. Some bungas also provided advanced studies in Vedanta, grammar, and logic.
One prominent bunga, that of the Malvais, was established through the patronage of Sikh chiefs and sardars from the Malva region. Bunga Kapurthala, served by Sant Chanda Singh and Sant Daya Singh, specialized in interpreting the Guru Granth Sahib. Esteemed scholars like Giani Sant Singh and Parduman Singh were initially attached to this bunga, which also claimed Mahakavi Bhai Santokh Singh as its most distinguished alumnus.
Another notable alumnus was Bhai Ram Singh, who operated a Gurmukhi pathshala and briefly served as tutor to Kharak Singh, the eldest son of Maharaja Ranjit Singh. The bungas of Ragi Kahn Singh, Ragi Charhat Singh, and Ragi Dhanpat Singh trained students in Sikh music. The Ahluwalia Bunga, supported by Raja Fateh Singh of Kapurthala, excelled as a music academy, offering instruction in instruments such as Rabab, Sarangi, Mridang, and Kachchhava—often played at the Harimandar.
Training and Specializations
The Bunga Singhpurian specialized in Gurmukhi calligraphy and produced exquisite transcriptions of the Guru Granth Sahib. Bhai Lahora Singh and Bhai Hari Singh, two notable calligraphists from this bunga, were highly respected. The chief patron, Giani Sant Singh, was himself an exceptional calligraphist. Some Udasi deras (communities) concentrated on indigenous medicine, with the Jallianwala Bunga particularly known for treating skin diseases.
Gharialwala Bunga played a unique role in announcing the time of day for services at the Harimandar. Each bunga was overseen by a supervisor, or bungai, who would recite from the Guru Granth Sahib daily and ensure the comfort of pilgrims. Maintenance depended on the support of the sects or individual sardars who had established or patronized the bungas. Visiting Sikh chiefs would often leave monetary offerings and sweets, which were distributed among the various bungas.
The Fate of the Bungas
The sarbarah (manager) of the Harimandar exercised authority over the bungas, providing guidance on their management and discipline. After the enactment of the Sikh Gurdwaras Act in 1925, the properties of the bungas were listed under the Shiromani Committee. However, their owners challenged this inclusion in the Gurdwara Tribunal, which ruled in their favor. Appeals to the Punjab High Court were also unsuccessful.
In 1943, the Shiromani Gurdwara Parbandhak Committee decided to widen the parikrama (circumambulatory terrace) around the sarovar. Many older bungas were purchased and subsequently demolished to implement this plan. The work was completed after India’s partition in 1947. Today, all buildings adjoining the parikrama, except Bunga Akhara Brahm Buta, are managed as Gurdwara property.
Documentation and Legacy
The names of the founders, owners, years of construction, and details about properties attached to each bunga are recorded in works like Tarikh-i-Amritsar ke Chand Makhaz and Report Sri Darbar Sahib. The former lists 72 bungas, while the latter mentions 73. Giani Gian Singh’s Twarikh Sri Amritsar (written in 1946 Bk/AD 1889) provides a comprehensive account of 68 bungas and 12 akharas. Many of these buildings fell into disuse, while others were acquired and demolished by the Shiromani Gurdwara Parbandhak Committee to enhance the symmetry of the Harimandar’s surroundings.
Bungas on the Western Side of the Harimandar Sahib:
- Bunga Jalliarivala
- Bunga Shahabadiari
- Bunga Majithiari
- Bunga Singhpuriari
- Bunga Singhpuriari, 2nd
- Bunga Gaddovaliari
- Bunga Khushal Singh (also known as Bunga Tin Manzala, meaning three-storyed)
- Bunga Kanhaiya Sardarari
- Bunga Raja Dhian Singh
- Bunga Bararidarivala
- Akal Bunga
- Bunga Jodh Singh Chhapavala
- Bunga Bhag Singh Shahid
- Bunga Deva Singh Shahid
- Bunga Ragi Dhanpat Singh
- Bunga General Mihari Singh
- Bunga Bhai Gurdas, Giani
- Bunga Abhai Singh Hukamnamia
- Bunga Nakaiari (Nakai Bunga)
- Bunga Barkivaliari
- Bunga Gharialvala
- Jhanda Bunga
- Bunga Chamarivaliari
- Bunga Khaduriari
- Bunga Sialkotiari
- Bunga Gobind Dasiari
- Bunga Chichevaliari
- Bunga Sukkarchakkiari
Bungas on the Northern Side:
- Ghanta Ghar (Clock Tower, erected where earlier stood the Bunga of Sardars of Ladva)
- Bunga Sodhis of Anandpur/Bunga Sodhiari
- Bunga Kahn Singh Nirmala
- Bunga Kahn Singh Ragi
- Bunga Nurmahaliari
- Bunga Ahluvaliari
- Bunga Malvaiari/Malvai Bunga
- Bunga Bhai Sahibs of Kaithal
- Bunga Jallevaliari
Bungas on the Eastern Side:
- Bunga Akhara Mahant Santokh Das
- Bunga Ram Singh Giani
- Bunga Jassa Singh Ramgarhia
- Bunga Burievaliari
- Bunga Jethuvaliari
- Bunga Mazhabi Sikkhari
- Bunga Bhai Vasti Ram
- Bunga Javala Singh Bharhaniari
- Bunga Sant Joga Singh Nirmala
- Bunga Tek Singhvala
Bungas on the Southern Side:
- Bunga Sohalarivaliari/Sohalarivala
- Bunga Buddh Singhvala
- Bunga Sohiarivala
- Shahid Bunga
- Bunga Kesgarhiari
- Bunga Anandpuriari
- Bunga Dasaundha Singh Sidhvari
- Bunga Jhabaliari
- Bunga Kaliapvale Sardarari
- Bunga Tara Singh Kahn Singh Man
- Bunga Tara Singh Ghaiba
- Bunga Bhariga Singh Thanesari
- Bunga Majja Singh Sahnavalia
- Bunga Baghel Singh
- Bunga Mirarikotiari
- Bunga Sham Singh Atarivala
- Bunga Jassa Singh Nirmala
- Bunga Lakkha Singh Nirmala
- Bunga Charhat Singh Ragi
- Bunga Jodh Singh Sauriarivala
- Bunga Javala Singh Bharhaniari
- Bunga Kabulevaliari (includes Akhara Mahant Santokh Das)
Akharas of Amritsar:
- Akhara Santokh Das (now known as Akhara Brahm Buta, included in Bungas)
- Akhara Ghamand Das
- Akhara Chitta
- Akhara Tahil Das
- Akhara Bala Nand
- Akhara Mahant Prem Das
- Akhara Sarigalvala
- Akhara Karishivala (near Darwaza Ghi Mandi)
- Akhara Karishivala (near Darwaza Sultanvind)
- Akhara Prag Das
- Akhara Babeksar
- Akhara Samadhiarivala
References:
- Bhangu, Ratan Singh, Prachin Panth Prakash. Amritsar, 1914
- Gian Singh, Giani, Twarikh Sri Amritsar. Amritar, 1977
- M`Gregor, W.L., The History of the Sikhs [Reprint]. Patiala, 1970
- Forster, George, A Journey from Bengal to England. London, 1798
- Ramgarhia, Sundar Singh, The Annals oFRamgarhia Sardars. Amritsar, 1902
More Information
The Bungas (Mansions) had a special significance in the Sikh history. The name Bunga was associated with historic
Gurudwaras (Sikh shrines). Whenever Sardars (Sikhs) and Maharajas (Emperors) came to pay obeisance at Amritsar, they used to stay in those Bungas. During the period of Misls (Sikh confederacies) and Maharaja Ranjit Singh, those Bungas were constructed around Harmandir Sahib. Even in Ardaas (Sikh prayer), the Bungas had been referred to as Jugo Jug Atal (lasting through ages). The real meaning of Jugo Jug Atal is that whether ancient or latest, these Bungas will have their existence centuries. The meaning of Bunga is a place of dwelling; Akal Bunga and Shaheed Bunga are built on the same purpose. All such Bungas had been built around the Sarovars (Holy Pools) like Bungas of Amritsar, Tarn Taran, Talwandi Sabo, Anandpur Sahib and others. Historians have divergent opinions about Bungas. The meaning of Bunga (Persian Bungas) is a place of dwelling, building, canopy etc.
Its meaning is an organisation or institution; places to live-in or halts adjoining Gurudwaras where institutions were
established for the maintenance of national traditions or arrangements for the stay of travellers were made, was called Bungas in Sikh vocabulary. In Gurmat Parkash, the meaning of Bungas had been explained as a place where one can take rest where benevolent feeling was socially gratified by merely keeping it in view. In Mahan Kosh, it had been said about Bungas, using the context of keeping valuables is a place where money or valuables can be kept3 Bunga is a word of Persian language which means a place where people from diverse religions could live together.
Construction of all the Bungas in Harmander Sahib was done between the year 1763-1773.5 The land around the periphery of Sarovar (Holy pool) in Harmander Sahib was purchased by Guru Ram Das from the land owners from surrounding villages on the order of Guru Amar Das, through which, the ownership of the entire land of the city was in the name of Guru’s abode. When Guru Ram Das started digging the Sarovar, the entire silt extracted from the Sarovar was put outside the Parikarma (Periphery). Guru Sahib got constructed sheds and houses outside and round the periphery for the stay of devotees and preparation of Langar for them. Later on, in place of those sheds, some kacha houses were constructed. Thereafter, concrete houses were built in place of Kacha houses, where in arrangements for food and rest for the congregation could be made during the annual occasions of Diwali and Baisakhi and monthly auspicious days of Amavas (Moonless night), Punia (Full moon night) and Sangrand. But when Ahmed Shah Abdali blasted the building of Harmander Sahib with gun-powder and filled the holy pool with mud, those houses were also demolished. Then again, during the period of Misls, when the reconstruction of Harmander Sahib was got done, the heads of Misls started constructing new and concretebuildings of Bungas. When Sikh states were established, Sikh kings built concrete Bungas for the comfort of the considering that a service to Guru’s shrine.
