Flags and Bungas
Flags and Bungas: Eternal Symbols of Sikh Heritage
Guard Posts, Flags, and Bungas – Timeless symbols of the pride of the Sikh Panth surrounding the Sri Harmandir Sahib.
The word Bunga (or Bungah) comes from Persian, meaning “a place” or “a dwelling.” From this root, names like Akal Bunga and Shaheed Bunga were formed. According to Lughat Kishori, the word also refers to a location where money, goods, or provisions are kept. Traditionally, it also meant a shelter for people, horses, or pilgrims, along with storage for their belongings.
The Bungas around Sri Harmandir Sahib in Amritsar are world-famous and hold immense significance in Sikh history. This article explores the story of these remarkable structures.
The History of Bungas
The earliest Urdu book Tawarikh Darbar Sahib yani Harmandir Sahib Waqia Amritsar wa Shahr records the number of Bungas as 86. However, in the 1930–31 report published by the Darbar Sahib Committee, 71 are listed, with a note that historically the count was 84. Over time, some Bungas merged into one another, reducing their number, and ownership changes often resulted in name changes. Giani Gian Singh, in his book Tawarikh Amritsar, mentions 69 Bungas.
During the time of Guru Amar Das Ji, Guru Ram Das Ji purchased the land of Amritsar from surrounding village landlords. The ownership of the entire city thus belonged to the Guru’s household. When Guru Ram Das Ji began excavating the Sarovar (holy pool), the excavated earth was spread around the perimeter. For the visiting Sangat (devotees), Guru Sahib arranged for temporary shelters and kitchens (Langar) outside the Parikrama (circumambulatory path).
Over time, these temporary huts were replaced by mud houses, and later by permanent buildings, which provided free food and rest to pilgrims during major events such as Diwali, Vaisakhi, Masya, Puranmashi, and Sankranti.
However, when Ahmad Shah Abdali destroyed the Harmandir Sahib with gunpowder and filled the Sarovar with debris, these houses were also demolished.
The First Bunga of Amritsar
The first and most important Bunga was the Akal Bunga, the original name of what is now known as the Akal Takht Sahib. Established by Guru Hargobind Sahib Ji in 1608, it served as the central seat of Sikh political and spiritual authority.
After Abdali’s invasions, during the Sikh Misls’ rule, the Harmandir Sahib was rebuilt and the Sarovar restored. Misl leaders began constructing new, permanent Bungas around the complex. When the Sikh kingdoms flourished, rulers saw it as a sacred duty to build Bungas for the comfort of the Sangat. Others followed suit, and Bungas were named after the leaders, regions, Misls, or towns that funded them.
Bungas had specialized purposes:
Giani Bungas – centers for teaching accurate recitation and interpretation of Guru Granth Sahib.
Raagi Bungas – for training in Gurmat Sangeet and Kirtan.
Akali Bungas – for martial training in Sikh weaponry.
Every Bunga also offered free lodging and Langar for travelers.
Life and Service in the Bungas
Bungas were considered part of the Gurdwara. During the Misls’ era, Sikh chiefs and their armed horsemen stayed in Bungas when visiting Amritsar for pilgrimage. Each Bunga had a caretaker (Bungei) responsible for maintaining the premises, conducting Guru Granth Sahib’s prakash (ceremonial opening), and serving the pilgrims.
When visiting nobility came for Darbar Sahib’s darshan, they would donate money or sweets for the Bunga caretakers. Large Bungas received stipends for upkeep from the Darbar Sahib and the Akal Takht Sahib. The management also issued strict orders for cleanliness and against any immoral or anti-Sikh activities.
Decline and Reform
After the fall of the Sikh Raj and during British rule, Gurdwara management weakened, and Bungas too fell into neglect. The premises began to see thefts, disorder, and even anti-Sikh propaganda. The Akali movement arose to restore Panthic control over Gurdwaras and to eliminate these corrupt practices. Once Panthic management took charge, the Bungas were again used for their original purpose: hosting Sangat and Akali groups during kar sewa (voluntary service) and protest movements.
When the Gurdwara Act came into force in 1925, the Committee officially recorded the Bungas as property of Sri Harmandir Sahib. Some caretakers and local groups claimed private ownership and filed petitions with the Sikh Gurdwara Tribunal in Lahore. To protect this Panthic heritage from being fragmented, the Committee reached an agreement with the caretakers, including these key conditions:
The Bunga is dedicated to pilgrims visiting Sri Darbar Sahib and cannot be mortgaged or sold.
Management remains with the founder’s descendants as long as they remain Sikhs, appointing only Amritdhari caretakers.
The caretaker must conduct Guru Granth Sahib’s prakash, maintain cleanliness, prevent anti-Sikh activities, and never charge pilgrims.
If complaints arise, the Committee may replace the caretaker.
No structural changes on the Parikrama side may be made without Committee approval.
Bungas Around the Parikrama of Sri Harmandir Sahib
Different historians give slightly different counts – Giani Kirpal Singh notes 69, while historian Karam Singh lists 73. The Bungas were grouped by direction around the complex – east (Chad’da), south, west, and north – each with its own historical patrons and stories.
(A detailed directional listing of Bungas, as preserved in historical records, is part of the heritage mapping of the Darbar Sahib complex.)
Bungas on the Eastern Side
Bunga Akhara Brahm Buta
Bunga Ram Singh Giani
Bunga of the Sardars from Boorhia
Bunga of the Jethuwalias
Bunga of the Mazhabi Singhs
Bunga of Bhai Vasti Ram
Bunga of Jawala Singh of Bharania
Bunga of Saint Joga Singh Nirmala
Bunga of Tek Singh
Bungas on the Southern Side
Bunga of the Sohal Sardars
Bunga of Budh Singh
Bunga of the Sohiyas
Shaheed (Martyrs’) Bunga
Bunga of the Kesh Garhias
Bunga of the Anandpurias
Bunga of Dasaundha Singh Siddhwan
Bunga of the Jhabbalias
Bunga of the Kala Sardars
Bunga of Tara Singh Gaiba
Bunga of Tara Singh and Kahan Singh Maan
Bunga of Bhanga Singh Thaneshri
Bunga of Majja Singh
Bunga of Baghel Singh, renowned Mana Walias
Bunga of the Mir Kotias
Bunga of Sham Singh Atariwala
Bunga of Jassa Singh Nirmala
Bunga of Lakha Singh Nirmala
Bunga of Charhat Singh, Raagi
Bunga of Jodh Singh of the Saurias
Bunga of Jawala Singh of the Padhania
Bunga of the Kabulewalias
Bungas on the Western Side
Akal Bunga
Bunga of the Jallhias
Bunga of the Shahbadias
Bunga of the Majithias
Bunga of the Singh Purias
Second Bunga of the Singh Purias
Bunga of the Gaddowalias
Bunga of the Zamindars
Bunga of the Ghannay Sardars
Bunga of Raja Dhian Singh
Bunga of the Barah Dari (Twelve Door Pavilion)
Bunga of Baba Yodh Singh Chhapa Wala
Bunga of Shaheed Bhaga Singh
Bunga of Shaheed Deva Singh
Bunga of Raagi Dhanpati Singh
Bunga of General Meehan Singh
Bunga of Bhai Gurdas Singh Giani
Bunga of the Nakai Sardars
Bunga of Abhai Singh Hukamnamia
Bunga of the Barkiwalias
Bunga of the Ghariyalias
Jhanda (Flag) Bunga
Bunga of the Chamariwale Sardars
Bunga of the Khadurians
Bunga of the Sialkotias
Bunga of the Goindwalias
Bunga of the Chichewale Sardars
Sarkar Bunga
Bungas on the Northern Side
Bunga at Ghanta Ghar Police Post with Ghanta Ghar Platform
Bunga of Maharaja Sher Singh
Bunga of Rani Sada Kaur Mai Haveli
Bunga of Kanwar Nau Nihal Singh
Bunga of the Sodhi Anandpurias
Bunga of Kahan Singh Nirmala
Bunga of Raagi Kahan Singh
Bunga of the Noor Mahallias
Bunga of the Ahluwalias
Bunga of the Malwaias
Bunga of Bhai Sahibaan
Bunga of the Sardaran Jallhewalias
Bungas were more than rest houses – they were the community’s kitchens, centers of Gurmat education, and fortified strongholds for Sikh defense. The Khalsa Panth has fought since its inception to keep them intact and will continue to do so. They have become a permanent part of every Sikh’s daily Ardas (prayer):
“O True Guru! May the guard posts, flags, and Bungas remain eternal, from age to age.”
Author: Unknown
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