Fact-checked by Grok 2 weeks ago

Bakhar

Bakhar (Marathi: बखर) is a genre of historical chronicles composed in Marathi prose, originating in medieval Maharashtra and flourishing during the Maratha Empire from the 17th to 19th centuries. These narratives document key events, rulers, and battles, blending factual accounts with legendary elements and eulogistic portrayals of heroes.^[1]^[2] Bakhars emerged as one of the earliest forms of medieval Marathi literature, serving as primary sources for Maratha historiography despite their non-objective style, which prioritized moral and dynastic glorification over empirical verification. Over 200 such works exist, many focusing on the founder of the Maratha Empire, Chhatrapati Shivaji Maharaj, whose exploits are central to the genre's significance in preserving regional history and cultural identity.^[3]^[4] The Sabhasad Bakhar, authored by Krishnaji Anant Sabhasad during the reign of Shivaji's son Rajaram, stands as the earliest and most authoritative example, offering detailed insights into Shivaji's military campaigns, administrative reforms, and coronation—events that defined Maratha sovereignty against Mughal dominance.^[4] While praised for their proximity to the events described, bakhars have drawn scholarly critique for interpolations, anachronisms, and hagiographic biases, underscoring the need to cross-reference them with firman, letters, and European accounts for causal reconstruction of historical processes.^[2]

Etymology and Origins

Linguistic Derivations

The term bakhar, referring to a genre of Marathi historical prose narratives, originates linguistically from the Arabic word khabar (or its variant akhbar), meaning "news," "report," or "account." This derivation entered Marathi through Persian linguistic influences during the medieval period, reflecting the integration of Indo-Islamic administrative and literary terminology into regional Indian languages. Scholars note that the Marathi form bakhar arose via metathesis—a phonological rearrangement of sounds—from the original khabar, adapting the term to local phonetic patterns while retaining its semantic core of chronicling events or biographies.^[5]^[3] Alternative etymological proposals exist, including a connection to the Persian khair ("auspiciousness" or "all is well"), suggesting the term may have connoted affirmative historical endorsements in bureaucratic or courtly contexts. However, this interpretation is less widely accepted among historians of Marathi literature, who prioritize the khabar root due to its alignment with the narrative function of bakhars as factual or semi-factual recitations akin to news compilations. The adoption of bakhar in Marathi texts dates to at least the 17th century, coinciding with the Maratha polity's exposure to Deccan Sultanate and Mughal archival practices, where Persianate terms for record-keeping were commonplace.^[6]^[2]

Historical and Cultural Emergence

The Bakhar genre arose in medieval Maharashtra as a prose-based historiographical form, drawing from oral traditions and administrative records to document local events, dynastic lineages, and notable achievements. Its emergence predates the formal Maratha Empire, with social origins linked to community-driven knowledge preservation that integrated narrative elements from earlier regional storytelling practices. Bakhars were inscribed in the Modi script, reflecting the cultural milieu of scribal literacy among Maratha elites and the need for verifiable accounts amid feudal fragmentation.^[3]^[7] Culturally, Bakhar literature crystallized during the 17th century, coinciding with Maratha political consolidation under figures like Shivaji, where it served to construct historical legitimacy through eulogistic chronicles of military campaigns and governance. This period saw bakhars evolve from sporadic compositions to a structured genre patronized by rulers and officials, blending empirical details with rhetorical embellishments to reinforce communal identity and authority. Over 200 such texts proliferated by the early 19th century, underscoring their role in cultural memory amid expansionist conflicts with the Mughal Empire.^[8]^[9]^[10] The genre's historical footing is evidenced by early works like the Sabhasad Bakhar, composed circa 1694 by Krishnaji Anant Sabhasad under Shivaji's patronage, which exemplifies the transition from oral lore to written prose focused on foundational Maratha exploits. Such texts prioritized causal sequences of events over chronological precision, prioritizing evidentiary chains from eyewitness reports and bureaucratic logs to affirm veracity in a pre-modern context lacking centralized archives. This emergence highlights bakhar's adaptation to the socio-political exigencies of a warrior aristocracy seeking enduring narratives of prowess.^[11]

Literary Form and Style

Narrative Structure

Bakhars are structured as prose narratives, frequently composed in the form of letters or reports from subordinate officials to superiors in response to specific inquiries about historical events or figures. This epistolary framework imparts a sense of direct address and authority, organizing content around queries while weaving in broader historical context.^[7] The typical narrative unfolds chronologically in many cases, commencing with genealogical lineages tracing rulers back to mythical or divine progenitors to affirm legitimacy, such as portraying Shivaji Maharaj as an incarnation of Shiva. This is followed by sequential accounts of key life events, military expeditions, battles, and administrative achievements, often detailed with administrative records, eyewitness testimonies, and oral traditions. Eulogistic interludes interrupt the flow to extol the hero's virtues, physical prowess, and moral qualities, employing hyperbolic language to elevate the subject. Thematic digressions, including prophecies, omens, and supernatural interventions, are inserted to explain causal outcomes, blending empirical events with legendary elements for interpretive depth.^[7]^[2] Structural variations occur across texts; for example, the Sabhasad Bakhar, composed around 1694 by Krishnaji Anant Sabhasad, maintains a predominantly linear timeline focused on Shivaji's biography from birth to coronation. In contrast, works like the Chitnis Bakhar adopt an episodic approach, grouping content thematically around dynastic houses or pivotal conflicts rather than strict chronology, which allows for conflation of timelines and inclusion of folk motifs. The prose is characterized by a forceful, rhythmic style incorporating Persian loanwords, Sanskrit idioms, proverbs, and occasional verse snippets or songs, fostering accessibility while embedding cultural and rhetorical flourishes.^[7] This narrative form prioritizes political historiography over detached analysis, using integrated myths and partisan glorification to construct a cohesive identity for Maratha elites, though it often results in inconsistencies such as undated events or exaggerated casualty figures in battle descriptions. Such elements reflect the bakhar's dual role as archival record and ideological tool, drawing from akhyayika (storytelling) traditions and akhbar (news reports) to sustain reader engagement across audiences from court scholars to common soldiers.^[2]^[7]

Rhetorical and Poetic Elements

Bakhar narratives, primarily composed in prose, employ rhetorical strategies to confer authority and vividness upon historical accounts. A common device is the epistolary framing, presenting the text as a subordinate's response to a superior's inquiry, as exemplified in the Sabhasad Bakhar circa 1694, which enhances perceived authenticity and directness.^[7] Hyperbole figures prominently in character portrayals, exaggerating heroic attributes and achievements to underscore moral and divine legitimacy; for instance, the Chitnis Bakhar depicts Shivaji as an incarnation-like figure with superhuman valor in battles.^[7] Dramatic dialogues reconstruct conversations among protagonists, injecting life into events and elucidating strategic deliberations, a technique that bridges factual chronicle with engaging storytelling.^[9] Poetic elements manifest through metaphorical embellishments, similes, and vivid descriptive passages that blend Marathi vernacular with Sanskrit aphorisms and Persian terms, creating a layered linguistic texture suited to courtly audiences.^[9]^[7] While most Bakhars eschew verse, select works like Mahikavatichi Bakhar integrate poetic forms akin to ākhyāna, fusing narrative poetry with prose to elevate dynastic legends. Moral interjections and puranic allusions further infuse a poetic ethos, framing historical causality within ethical and cosmic paradigms.^[7]

Historical Context and Development

Inception in the Maratha Era

The Bakhar genre emerged prominently during the Maratha era, coinciding with the establishment of Maratha sovereignty under Chhatrapati Shivaji Maharaj, who founded the empire in 1674 CE. These Marathi prose narratives arose to document the rise of Maratha power, including dynastic origins, military conquests, and administrative innovations, often composed by court officials to affirm legitimacy and preserve collective memory amid conflicts with the Mughal Empire and Deccan sultanates.^[2]^[8] A foundational example is the Sabhasad Bakhar, completed in 1694 CE by Krishnaji Anant Sabhasad, a minister who served under Shivaji and later at the court of his son Rajaram in Jinji. This biography chronicles Shivaji's life from his birth in 1630 CE to death in 1680 CE, detailing events such as the raid on Surat in 1664 CE, the treaty of Purandar in 1665 CE, and the imperial coronation at Raigad in 1674 CE, drawing on the author's direct observations.^[12] The Sabhasad Bakhar exemplifies the early Bakhar's blend of chronicle and eulogy, employing a straightforward narrative style interspersed with moral reflections to inspire loyalty and valor among Maratha elites. Composed during the ongoing Mughal siege of Jinji (1689–1698 CE), it reflects the genre's role in bolstering morale and historical consciousness in a nascent empire facing existential threats. Subsequent Bakhars emulated this model, expanding under Peshwa patronage, but the Maratha inception under Shivaji's lineage marked the shift from oral traditions to formalized written historiography.^[3]^[13]

Expansion and Patronage

The expansion of bakhar literature occurred alongside the growth of the Maratha Empire following Shivaji's coronation in 1674, with the genre proliferating to document the achievements and legitimise the rule of Maratha leaders.^[11] Early examples, such as the Sabhasad Bakhar composed in 1694 by Krishnaji Anant Sabhasad, a minister in Shivaji's court, focused on the founder's biography and marked the initial formalisation of bakhar as a court-sponsored historical narrative.^[7] As the empire extended under successors like Sambhaji, Rajaram, and Shahu, bakhars increasingly covered regional campaigns, dynastic genealogies, and political events, reflecting the decentralised power structure of Maratha confederacy.^[14] Patronage for bakhar production was multilevel, encompassing royal courts, regional nobles, military commanders, and even wealthy merchants, which enabled diverse authorship beyond central authority.^[14] Royal courts, particularly under Shivaji and later Peshwas, offered the most prestigious and financially supported commissions, providing authors with access to official records and expecting narratives that enhanced the patron's reputation while aligning with Maratha ideological values of sovereignty and martial prowess.^[14] For instance, the Chitnis Bakhar was produced under the patronage of Shahu II at the Satara court, building upon earlier texts like Sabhasad to chronicle extended Maratha history.^[15] Peshwa-era patronage further spurred expansion in the 18th century, with works like the Peshwyanchi Bakhar detailing the rise of the Peshwa administration from the early 1700s, commissioned to preserve and glorify their governance amid imperial ambitions.^[7] This patronage system influenced the genre's authenticity by incentivising authors to balance empirical details from court sources with hagiographic elements tailored to patrons' needs, yet it also democratised historical writing through non-royal sponsorships, leading to over a hundred bakhars by the late 18th century that captured varied regional perspectives within the Maratha polity.^[14] The circulation of these texts among literate elites amplified their role in fostering a shared Maratha identity, sustaining production even as political fortunes shifted toward the 19th century.^[11]

Evolution into the 19th Century

The bakhar tradition persisted into the early 19th century, with several notable compositions emerging amid the decline of Maratha sovereignty following the Third Anglo-Maratha War in 1818. The Chitnis Bakhar, authored by Malhar Ramrao Chitnis, a senior writer in the Satara court of Chhatrapati Shahu II, was completed around 1811 and chronicles Maratha administrative and political history from Shivaji's era onward. Similarly, the Peshwyanchi Bakhar, written circa 1818 by a former Peshwa official, documents the Peshwa lineage and governance, reflecting the genre's role in preserving elite narratives during a period of transition to British paramountcy. These works exemplify how bakhars maintained their focus on dynastic and administrative records even as Maratha power fragmented into princely states under subsidiary alliances.^[16] Under British colonial administration in Maharashtra after 1818, the bakhar form adapted to document shifts in power dynamics, with families and scribes updating manuscripts to incorporate interactions with colonial authorities, such as land revenue settlements and administrative reforms. This evolution bridged pre-colonial oral traditions with written records of adaptation, often employing phrases like "as the elders tell us" to integrate community memory into narratives of survival and legitimacy. While patronage from Maratha courts diminished, the tradition endured among scholarly and bureaucratic circles, serving as a counterpoint to emerging British gazetteers and surveys that portrayed Maratha history through a colonial lens. Over 200 bakhars, spanning the 17th to 19th centuries, illustrate this continuity, though production tapered as print culture and English-language historiography gained ground.^[3] In the broader 19th century context, bakhars gained renewed significance amid the resurgence of Marathi nationalism, particularly from the 1830s onward, as intellectuals drew on them to forge a unified cultural and historical identity resistant to colonial interpretations. Scholars like V.K. Rajwade in the late 19th century critically edited and published bakhar texts, elevating their status as indigenous sources for reconstructing Maratha glory and countering British narratives of disorderly "predatory" rule. This nationalist appropriation transformed bakhars from courtly chronicles into symbols of regional pride, influencing early Marathi historiography and literary revival efforts, though their blend of fact and legend invited scrutiny for evidentiary rigor compared to archival records.^[17]^[7]

Content and Themes

Dynastic Genealogies and Biographies

Bakhars frequently incorporate detailed dynastic genealogies to legitimize ruling lineages by tracing descent from ancient or mythological ancestors, often linking Maratha families like the Bhosales to Rajput or solar dynasty origins through successive generations of local chieftains and warriors.^[18] These accounts enumerate rulers' names, reigns, marriages, and successions, providing a chronological framework that embeds the dynasty within a narrative of continuity and divine favor, as seen in chronicles covering the Bhosale clan's rise from the 14th century onward.^[7] Such genealogies, while serving historiographical purposes, often blend verifiable successions with legendary embellishments to affirm hereditary rights amid political fragmentation.^[8] Biographical narratives in Bakhars focus on the lives of prominent rulers, detailing their birth, education, military exploits, governance, and legacy, typically portraying them as embodiments of dharma and martial prowess. The Sabhasad Bakhar, authored by Krishnaji Anant Sabhasad around 1694, offers a primary example through its comprehensive account of Chhatrapati Shivaji (1630–1680), from his early raids against the Bijapur Sultanate in the 1640s to his coronation in 1674 and establishment of administrative institutions like the ashtapradhan council.^[12] Similarly, the Chitnis Bakhar extends biographical coverage across multiple Bhosale generations, including Shivaji's successors Sambhaji and Rajaram, chronicling their resistances against Mughal incursions in the 1680s and 1690s.^[19] These biographies emphasize causal sequences of events—such as strategic alliances and battles like the 1665 Treaty of Purandar—while attributing successes to personal valor and strategic acumen, though they prioritize panegyric over detached analysis.^[18] In addition to royal figures, some Bakhars profile influential ministers or generals, integrating their biographies into dynastic threads to highlight collective contributions to state-building. For instance, narratives on figures like Moropant Pingle or Hambirrao Mohite detail their advisory roles and battlefield roles under Shivaji, underscoring the interplay between individual agency and familial loyalty in Maratha expansion.^[7] Overall, these genealogical and biographical elements form the backbone of Bakhar historiography, supplying empirical anchors like regnal years and kinship ties amid interpretive layers.^[8]

Military and Political Narratives

Bakhars allocate substantial space to chronicles of military expeditions, portraying them as pivotal to the rise of Maratha power. These accounts emphasize tactical maneuvers, troop deployments, and decisive victories against adversaries such as the Mughals and Deccan sultanates, often framing conflicts as defenses of regional autonomy or righteous warfare. For example, narratives detail guerrilla tactics and fort-based defenses that enabled smaller Maratha forces to challenge larger imperial armies, as seen in descriptions of Shivaji's campaigns in the Sabhasad Bakhar.^[20]^[8] Political narratives in Bakhars explore court intrigues, alliances, successions, and administrative policies, underscoring rulers' acumen in consolidating authority amid fragmented polities. They depict diplomatic engagements, such as treaties or betrayals with neighboring powers, as strategic necessities for survival and expansion, revealing the interplay of military might and negotiation in Maratha statecraft. These elements highlight complex power dynamics where patronage, loyalty, and betrayal shaped governance.^[9]^[7] Specific instances include the Sabhasad Bakhar's recounting of Shivaji's raids on Surat in 1664 and his coronation in 1674, presented as assertions of sovereignty against Mughal dominance, blending factual events with hagiographic praise to legitimize the founder's legacy. Similarly, later Bakhars on Peshwa campaigns narrate expansions into northern India, detailing battles like those in the Third Battle of Panipat in 1761, though often with partisan interpretations favoring Maratha resilience. Such depictions served to memorialize events while reinforcing communal identity and dynastic claims.^[12]^[3]

Integration of Myth and Legend

![Page from Sabhasad Bakhar showing narrative elements][float-right] Bakhars frequently integrate mythological and legendary elements to frame their historical accounts, often beginning with puranic-style genealogies that trace Maratha rulers' lineages to ancient solar or lunar dynasties, thereby conferring divine legitimacy upon contemporary dynasties.^[17] This fusion serves to embed rulers within a cosmic order, portraying them as inheritors of heroic or godly forebears, as seen in narratives linking figures like Shivaji to protective deities such as Bhavani.^[8] Such integrations, dating from the 17th century onward, blend empirical events with supernatural interventions, including divine dreams, omens, or miraculous victories, to exalt patrons and reinforce cultural identity amid political exigencies.^[13] In specific examples, the Sabhasad Bakhar, composed around 1694, incorporates legendary embellishments in depicting Shivaji's exploits, such as exaggerated feats of valor and providential escapes, which elevate historical biography into hagiography while preserving oral traditions.^[8] Similarly, the Chitnis Bakhar weaves mythic undertones into late Peshwa history, using legend to narrate power transitions and community solidarity.^[8] These elements, drawn from folklore and puranic sources, function not merely as adornment but as tools for knowledge production, embedding moral exemplars and collective memory within the text.^[17] Scholarly assessments recognize this integration as enriching Marathi historiographical tradition by merging myth with fact, though it introduces unverifiable exaggerations that challenge factual reliability.^[13] Over 800 such stories from the 16th to 19th centuries reflect socio-political contexts, where legends bolstered legitimacy against rivals, yet demand critical scrutiny to distinguish cultural worldview from verifiable history.^[17] This approach underscores bakhars' role as cultural artifacts, prioritizing mnemonic resonance over chronological precision.^[13]

Notable Examples

Sabhasad Bakhar

The Sabhasad Bakhar is a Marathi biographical chronicle detailing the life and achievements of Chhatrapati Shivaji Maharaj, composed circa 1694–1697 by Krishnaji Anant Sabhasad, a courtier in the Maratha administration.^[21]^[22] Sabhasad, who had served under Shivaji and later under Rajaram, wrote the text on the instructions of Chhatrapati Rajaram while at Jinji fort, making it one of the earliest near-contemporary accounts of Shivaji's reign.^[21]^[22] As a partisan insider source, it privileges Maratha perspectives, emphasizing Shivaji's strategic prowess and divine favor, though this introduces hagiographic elements that scholars cross-reference with Persian chronicles for verification.^[16]^[23] The narrative spans Shivaji's birth in 1630, early raids against Bijapur and Mughal forces, establishment of swarajya through forts like Raigad, administrative reforms including the ashtapradhan council, and coronation in 1674, culminating in his death in 1680.^[12] It interweaves Shivaji's military exploits—such as the 1659 killing of Afzal Khan and the 1664 sack of Surat—with responses from adversaries like Aurangzeb, portraying a causal dynamic of Maratha resurgence against imperial decline.^[16] Specific details include Shivaji's revenue innovations, naval development, and religious policies favoring Hindu revival without overt sectarianism, drawn from Sabhasad's eyewitness knowledge of court events.^[2] Scholarly assessments value the Sabhasad Bakhar as a primary evidentiary source for Maratha political and military history, particularly for pre-1680 events where Sabhasad's proximity lends credibility, as translated and annotated by Surendranath Sen in 1920.^[24]^[12] However, it exhibits chronological inconsistencies, such as compressed timelines for campaigns, and lacks precise dates for many incidents, requiring corroboration from firman records or European accounts to resolve discrepancies.^[23] Critics note its courtly bias amplifies Shivaji's heroism while minimizing internal Maratha conflicts, yet its utility persists in reconstructing causal sequences of empire-building absent in more fragmented Mughal sources.^[16] Manuscripts vary slightly, with Sen's edition based on reliable printed versions, underscoring the text's foundational role despite interpretive limitations.^[12]

Chitnis Bakhar and Others

The Chitnis Bakhar, composed by Malhar Ramrao Chitnis, serves as a key Marathi chronicle of the early Maratha Empire, emphasizing the Bhosale dynasty's genealogy, Shivaji's administrative reforms, military organization, and economic systems. Commissioned by Chhatrapati Shahu approximately 125 years after Shivaji's death in 1680, the text dates to around 1805 and draws on family records while extending coverage to Shivaji's coronation in 1674, the Karnataka campaigns, the Ashta Pradhan council, land revenue surveys such as Annaji Datto's 1678 assessment, fort management (over 240 forts documented), naval forces (around 400 vessels), and fiscal details like reserve funds of 1.25 lakh hons and annual infantry salaries ranging from 100 to 500 hons per soldier. ^[15] It highlights the Chitnis family's administrative roles, including duties in royal correspondence and provincial oversight, positioning them as integral to Maratha governance. ^[15] Despite its detailed insights into Shivaji's swarajya project—framed as a sovereign political and cultural endeavor—the bakhar's late composition introduces chronological discrepancies and eulogistic portrayals that necessitate corroboration with earlier sources like contemporary letters or Sabhasad's account. ^[13] A notable limitation arises from familial bias: the author's ancestor, Balaji Avaji Chitnis, was executed by Sambhaji in 1681 for alleged treachery, leading to disproportionately negative depictions of Sambhaji's character and reign, including unsubstantiated claims of personal vices that contrast with other records of his military resistance against Mughal forces from 1680 to 1689. ^[15] Historians value it for evidentiary strengths in administrative minutiae but caution against accepting its narrative of post-Shivaji successions without independent verification, as the text prioritizes dynastic legitimacy under Shahu over balanced causality. ^[15] ^[13] Among other bakhars, the Sivdigvijaya complements dynastic themes by focusing on Shivaji's conquests and divine sanction, incorporating poetic elements to glorify southern expeditions while relying on oral traditions for events up to the 1690s. ^[12] The Shedgavkar Bakhar and Peshwa Bakhar extend coverage to the 18th century, detailing Shahu's reign (1707–1749), Peshwa ascendancy, and administrative shifts, with specifics on alliances and fiscal policies drawn from court documents. ^[25] The Tanjore Bakhar provides regional perspectives on Maratha expansions into the Carnatic, chronicling battles and governance from the 1670s onward, though it shares the genre's tendencies toward hagiography and requires alignment with Persian chronicles for accuracy on Mughal interactions. ^[15] These works collectively preserve Maratha self-understanding but vary in reliability based on proximity to events and authorial incentives, often amplifying heroic motifs over empirical precision.

Authorship and Production Processes

Scribes and Patrons

Bakhars were primarily produced through commissions from Maratha patrons, including chhatrapatis, peshwas, and regional sardars, who engaged scribes such as court officials, Brahmin scholars, and administrative clerks to compile narratives glorifying their lineages and military exploits. These patrons, motivated by desires to affirm legitimacy, document achievements, and counter rival claims, provided access to archives, oral testimonies, and resources for production. Scribes, often not detached historians but insiders like poets or priests, infused texts with hagiographic elements aligned with patron interests, reflecting the era's feudal dynamics where history served political utility.^[14] A prominent example is the Sabhasad Bakhar, composed by Krishnaji Anant Sabhasad, an official who served under Shivaji Maharaj, at the direction of Chhatrapati Rajaram Maharaj between 1694 and 1697 during the latter's campaigns in Jinji. Sabhasad, leveraging his firsthand knowledge of Shivaji's reign, produced one of the earliest and most detailed accounts, though its content prioritized royal valor over critical analysis. Similarly, Tryambak Gangadhar Chitnis, a Chitpavan Brahmin scribe in Peshwa service, authored the Chitnis Bakhar around 1813 under the patronage of Peshwa Bajirao II, drawing on family records to chronicle Maratha governance from Shivaji onward.^[11]^[14] In the later 18th century, Chhatrapati Sambhaji II of Kolhapur commissioned the Chitragupta Bakhar to the scribe Chitragupta between 1760 and 1770, focusing on Kolhapur's branch of the Bhonsle dynasty to assert independence from Satara's claims. Kayastha scribes, valued for their bureaucratic expertise, also contributed to bakhar production amid the Maratha confederacy's expansion, handling Persian-influenced Marathi documentation in courts across western India. Such patronage systems ensured bakhars' proliferation but embedded them with partisan perspectives, as scribes rarely challenged patron narratives despite occasional incorporations of diverse sources.^[18]^[26]^[11]

Manuscript Traditions and Variations

Bakhar texts were transmitted via handwritten manuscripts in the Modi script, a cursive angular script employed for Marathi prose from the medieval period through the 19th century, enabling efficient copying for administrative and historical records. These manuscripts, typically on paper, were produced by skilled scribes, frequently Kayastha professionals attached to Maratha courts, who replicated texts under patronage to preserve dynastic narratives.^[26]^[10] Manuscript traditions exhibit significant variations due to the absence of printing until the mid-19th century, resulting in multiple recensions influenced by scribal practices, regional patrons, and evolving oral inputs. Differences include omissions, additions of legendary elements, and alterations emphasizing specific rulers or events to align with contemporary political needs; for example, composite bakhars like the Shedgaonkar Bakhar incorporate substantial portions of earlier works such as Sabhasad Bakhar, creating layered texts with divergent emphases. Original autographs are often lost, with surviving copies showing minor textual variants, unconventional phrasings, or interpolated details from local traditions.^[16]^[27] In the case of Sabhasad Bakhar, composed circa 1694–1697 by Krishnaji Anant Sabhasad, early scholarly translations, including Jagannath Lakshman Mankar's around 1900 and Surendranath Sen's 1920 edition, drew from individual manuscripts, highlighting limited early circulation and the challenges of establishing a standardized version amid variant copies. Critical editions remain scarce, with most analyses relying on 19th- and early 20th-century prints that may embed uncollated scribal biases or errors, underscoring the need for collation across repositories like those in Pune or Tanjore for historiographical reliability.^[28]^[16]

Reliability and Historiographical Assessment

Evidentiary Strengths

Bakhars serve as primary sources offering near-contemporary accounts of Maratha events, with authorship often by courtiers or officials directly involved, such as Krishnaji Anant Sabhasad, who served Shivaji from 1667 and completed his bakhar in 1694, providing firsthand details on administrative reforms, military organization, and personal exploits.^[15] These texts preserve specific, verifiable data absent in Mughal or European records, including Shivaji's coronation expenditure of 1 crore 42 lakh hons in 1674, land revenue assessments at 33-40% of produce, and military hierarchies like 10 soldiers per naik under havaldars.^[15] Their evidentiary value lies in documenting local perspectives and oral traditions, capturing socio-economic conditions such as village relocations for security, watandar obligations, and espionage networks led by figures like Bahirji Naik Jadhav, which align with cross-verifiable elements from travelers' accounts by Fryer and Tavernier.^[15] Bakhars like the Shedgaonkar and Chitnis variants supply genealogical lineages, such as the Bhosale dynasty up to Pratap Singh, and details on naval strength (400 vessels including 200 gallivats) and fort management across 240+ sites, filling gaps in official Persian chronicles by emphasizing Maratha agency in resistance and state-building.^[15]^[29] Superior examples, including the Sabhasad and 91-Kalami Bakhars, convey factual cores amid narrative flair, elucidating the Maratha polity's distinct Hindu swarajya ethos—rooted in divine sanction from Bhavani and opposition to Muslim dominion—while highlighting contrasts with prior Deccan sultanates, thus aiding reconstruction of political identity and resilience.^[29] Multiple variants enable internal corroboration, as seen in consistent reports of campaigns like the Karnataka expedition or Chimaji Appa's victories, rendering them indispensable for tracing causal dynamics in Maratha expansion despite later embellishments.^[15] Their integration of courtly records with eyewitness elements underscores a resilient political economy capable of fiscal recovery, as evidenced by reserve funds and mint operations at Poona and Satara.^[11]

Criticisms of Bias and Inaccuracy

Bakhars have faced substantial criticism from historians for their partisan composition, often serving as tools to glorify Maratha rulers and legitimize their authority rather than provide objective accounts. Written under the patronage of courts or elites, these narratives frequently portray figures like Shivaji as near-divine protectors of Hinduism, exaggerating military successes and attributing them to supernatural intervention while vilifying adversaries such as the Mughals or Deccan sultanates as tyrannical foes.^[2] ^[8] This hagiographic tendency stems from their reliance on oral traditions and scribal agendas, which prioritize ideological reinforcement over empirical verification.^[17] ^[30] In terms of factual inaccuracy, bakhars exhibit frequent chronological inconsistencies, anachronisms, and conflations of myth with events, rendering them unreliable as standalone historical records. For instance, dates of battles or accessions are often mismatched, and events are embellished with legendary elements drawn from puranic or folk sources, leading scholars to view them as secondary or hearsay-based rather than primary evidence.^[18] ^[2] Prominent Maratha historian V.K. Rajwade dismissed bakhars as "full of meaningless verbosity" and "fragmented, contradictory, vague and unreliable," arguing they lack the rigor of contemporary administrative documents or foreign traveler accounts.^[31] Modern assessments emphasize cross-referencing with Persian farmans, European journals, or archaeological data to filter biases, as bakhars alone cannot sustain causal analyses of political or military outcomes.^[17] ^[8] Critics also highlight systemic issues in authorship, where non-contemporary scribes—often Brahmin or Kayastha clerks—introduced interpretive distortions influenced by caste loyalties or post-event rationalizations, further compounding evidentiary weaknesses.^[18] While some scholars defend bakhars for preserving cultural memory, the consensus in historiographical debates underscores their value as narrative artifacts over precise chronologies, necessitating cautious use to avoid propagating unverified claims. ^[2] This skepticism persists despite nationalist efforts to elevate them, as empirical discrepancies—such as inflated casualty figures in battles—persist upon comparison with neutral sources.^[8]

Scholarly Debates on Verification

Scholars have long debated the verifiability of bakhars, weighing their utility against inherent limitations in factual precision. Early critics, including historian V.K. Rajwade (1863–1926), rejected much of the genre for its "exaggerations, anachronisms, chronological confusions, and love for fabulous stories," viewing it as fragmented, contradictory, and unreliable for positivist historiography that demands empirical corroboration.^[7] ^[16] Rajwade's approach emphasized cross-verification with primary documents like inscriptions and administrative records, dismissing bakhars where they deviated from such evidence, as seen in his editorial work compiling Marathyanchya Itihasachi Sadhane (Sources of Maratha History, 1898–1927), where he prioritized textual criticism to isolate authentic kernels from later accretions.^[32] Later assessments, such as those by Prachi Deshpande in Creative Pasts: Historical Memory and Identity in Western India, 1700–1960 (2007), reframe verification beyond strict factual matching, positing bakhars as hybrid texts blending history and literature that encode Maratha social and political epistemologies. Deshpande contends that while bakhars may invent or embellish facts—often under patronage influence—their value lies in triangulating with bureaucratic records and oral traditions to reconstruct power dynamics, urging scholars to assess internal narrative logic and cultural context rather than discard them outright.^[33] ^[34] This perspective counters Rajwade's dismissal by highlighting how bakhars' "creative" elements reflect contemporary causal understandings of events, verifiable through congruence with non-Marathi sources like Mughal farmans or Portuguese chronicles. Common verification strategies include manuscript collation to trace variants and detect scribal interpolations, as over 200 bakhars survive in differing recensions edited by modern scholars.^[7] Cross-referencing with external evidence—such as European traveler accounts from the 17th–18th centuries or Persian imperial records—helps confirm military campaigns and administrative practices, though inconsistencies in dates and event sequences persist, often attributed to retrospective composition decades after events.^[18] For instance, Sabhasad Bakhar's account of Shivaji's coronation aligns partially with Dutch East India Company logs from 1674, lending credence to ceremonial details despite hagiographic flourishes.^[12] These debates underscore a tension between evidentiary rigor and contextual utility: while bakhars' patron-driven biases undermine standalone reliability, selective use via multi-source validation has enabled reconstructions of Maratha state formation where archival gaps exist. Critics like James Grant Duff (early 19th century) echoed Rajwade in rejecting their legitimacy for lacking "scientific" standards, yet proponents argue such standards overlook indigenous historiographical norms prioritizing moral causation over chronological precision.^[34] Ongoing scholarship favors integrated approaches, combining textual analysis with archaeological and numismatic data to mitigate unverifiable claims.^[8]

Influence and Legacy

Role in Maratha Historiography

Bakhars represent a distinctive tradition of vernacular historiography unique to the Maratha polity, emerging prominently from the late seventeenth century onward as prose narratives chronicling rulers' genealogies, military campaigns, administrative practices, and cultural achievements. Composed primarily in Marathi by literati within the Maratha bureaucracy, these texts served as vehicles for articulating power dynamics and community memory, often blending factual records with oral traditions and eulogistic elements.^[35]^[8] Over two hundred bakhars have survived, many edited and published by nineteenth- and twentieth-century scholars, forming the core indigenous literary corpus for reconstructing Maratha history from Shivaji's era through the Peshwa period.^[7] In Maratha historiography, bakhars functioned as foundational sources that preserved contemporaneous accounts otherwise absent in Persian or Sanskrit chronicles, enabling the documentation of regional events, battles like those at Purandar (1665) or the Third Battle of Panipat (1761), and the evolution of swarajya ideology. They complemented official administrative records, such as letters and farmans, by providing narrative depth on socio-political transformations, including the expansion of Maratha confederacy influence across the Deccan and beyond.^[18]^[36] Historians have utilized them to trace causal sequences in Maratha state formation, such as the role of guerrilla tactics in early resistance against Mughal forces, while noting their role in standardizing a collective historical consciousness that emphasized heroic agency over deterministic imperial narratives.^[2] The genre's proliferation under patrons like the Bhonsles and Peshwas underscores its utility in legitimizing dynastic claims and fostering identity, influencing subsequent scholarship by supplying raw material for critical analyses despite interpretive challenges. Modern assessments highlight bakhars' evidentiary value in illuminating Maratha perspectives on events, such as Shivaji's coronation in 1674, which official Mughal sources often downplayed, thereby balancing Eurocentric or Perso-Arabic historiographical biases.^[17]^[18] This dual role—as both participatory chronicle and interpretive framework—positioned bakhars as indispensable for a nuanced understanding of Maratha agency in pre-colonial Indian history.

Impact on Modern Identity and Scholarship

The bakhars, including the Chitnis Bakhar, have profoundly shaped modern Marathi and Maratha identity by embedding narratives of martial prowess, sovereignty, and cultural distinctiveness into collective memory, particularly through glorified accounts of Shivaji's exploits and the Maratha Confederacy's expansion. These texts, originating in the 17th–18th centuries, were revived during the 19th-century colonial era as tools for fostering regional pride amid British rule, influencing early nationalist sentiments in western India by portraying Marathas as indigenous resistors to Mughal and European domination.^[2]^[37] In the 20th century, such narratives contributed to the evolution of "Maratha" from a fluid military ethos to a more rigid caste category, aiding assertions of social and political entitlement in Maharashtra's reservation debates and electoral politics.^[38] Scholarship on bakhars has evolved from uncritical reliance in early 19th-century Maratha historiography—where figures like James Grant Duff drew heavily from texts like the Chitnis Bakhar for foundational accounts—to rigorous 20th–21st-century critiques emphasizing their blend of empirical events, oral traditions, and authorial agendas. Over 200 bakhar manuscripts survive, many edited and printed between 1818 (Sabhasad Bakhar) and the mid-20th century by scholars such as Govind Sakharam Sardesai, who valued them for vernacular insights despite inaccuracies.^[7] Modern analyses, such as Prachi Deshpande's 2006 study, underscore bakhars' role in negotiating colonial historiographical methods with indigenous memory practices, revealing how they interweave poetry, genealogy, and power dynamics to construct identity, though their hagiographic tendencies often prioritize elite Maratha perspectives over broader evidentiary verification.^[37]^[13] This dual legacy persists in contemporary academia, where bakhars inform studies of pre-colonial community consciousness and linguistic identity, as seen in examinations of texts like Bhausahebanchi Bakhar for 18th-century Maratha self-perception, yet scholars caution against their use without cross-referencing Persian, Sanskrit, or European records due to inherent narrative liberties.^[36] Their enduring appeal in popular Marathi literature and media perpetuates a romanticized view of Maratha exceptionalism, influencing public discourse on regional autonomy while challenging historians to disentangle myth from causality in causal reconstructions of empire-building.^[3]

References

[1]
What is Bakhar? - History and Political Science | Shaalaa.com
Apr 17, 2023 · Bakhar is a form of historical narrative written in Marathi prose. Bakhars are one of the earliest genres of medieval Marathi literature.
[2]
Critique and Impact of Bakhar in Maratha Historiography - BA Notes
Dec 19, 2023 · Bakhars are essentially historical chronicles that emerged during the Maratha period, roughly from the 17th century onwards. The word “Bakhar” ...
[3]
Origins of Bakhar: A Blend of Etymology and Social Dynamics
Dec 16, 2023 · This is the world of Bakhar – a unique tradition of history writing that emerged from the heart of Maharashtra centuries ago. Far more than ...
[4]
Explain the following with its reasons. Bakhar is an important type of ...
Oct 19, 2019 · 'Bakhar' is an important type of historical documents from medieval times. It contains eulogies of the heroes and stories of historic events ...
[5]
IN MARATHI - jstor
Bakhar in Marathi is the metathetical form of the original word Khabar ... The Bakhar writers are not merely interested in recording the events of the ...
[6]
Bakhars are a unique form of Marathi prose that emerged d - GKToday
Jul 26, 2025 · Bakhars did originate as distinctive Marathi prose in the medieval era. Mahikavatichi Bakhar attributed to Keshavacharya is among the earliest ...
[7]
[PDF] unit 11 bakhar and buranji - eGyanKosh
A close reading of this bakhar strengthens Sumit Guha's argument of social origins of bakhar even before Maratha period. ... the origins of this hybrid genre ...
[8]
Revisiting Bakhar: Power, Knowledge and Communities
Apr 12, 2022 · Bakhar is a Marathi prose historical narrative from the 17th to early 19th century, studied as a narrative of power, source of knowledge and ...<|control11|><|separator|>
[9]
Literary Narratives in Maratha and Ahom Histories: Bakhar and Buranji
Dec 15, 2023 · The word “Bakhar” itself comes from the Arabic word “Akhbar,” meaning news or information, but these texts went far beyond mere news reporting.<|separator|>
[10]
Bakhar: A Tradition of Marathi Historiography | Vidyapith (વિદ્યાપીઠ)
Dec 31, 2020 · Bakhar is a type of Marathi history writing that emerged during the mediaeval period. It is typically written in Marathi's Modi script in the form of prose.
[11]
The Maratha Empire
**Summary of Bakhar Literature in the Maratha Empire Context:**
[12]
Mahikavatichi Bakhar - Wikipedia
Mahikavatichi Bakhar ("The Annals of Mahikavati"), also known as Śrī Biṁbākhyāna, is a Marathi language chronicle about the medieval history of northern Konkan ...
[13]
[PDF] Siva Chhatrapati : being a translation of Sabhasad Bakhar with ...
... SABHASAD BAKHAR WITH. EXTRACTS FROM CHITNIS AND SIVADIOVIJAYA,. WITH NOTES ... meaning favour. The above translation is made on the supposition that like ...
[14]
1. Bakhar Historiography
### Summary of Bakhar Historiography: Myth, Legend, and Non-Historical Narratives
[15]
Patronage, Authorship, and Authenticity in Bakhar Literature
Dec 18, 2023 · Patronage operated at multiple levels within Maratha society. While the royal court provided the most prestigious and well-funded commissions, ...
[16]
None
Below is a merged summary of the Chitnis Bakhar based on the provided segments from https://archive.mu.ac.in/myweb_test/M.A.%20-%20II%20-%20History%20-%20VIII.pdf. To retain all information in a dense and organized manner, I will use a combination of narrative text and a table in CSV format for detailed content coverage, authorship, and other key details. This ensures all specifics are preserved while maintaining clarity.
[17]
Bakhar - Wikipedia
More than 200 bakhars were written in the seventeenth to nineteenth centuries, the most important of them chronicling the deeds of the Maratha ruler Shivaji.
[18]
https://archive.mu.ac.in/myweb_test/M.A.%2520-%2520II%2520-%2520History%2520-%2520VIII.pdf
[19]
(PDF) Bakhar: A Tradition of Marathi Historiography - Academia.edu
Bakhar emphasizes oral history and its significance in recording local events. The work highlights the cultural and historical impact of Bakhar in Maharashtra.
[20]
[PDF] SOURCES OF MARATHA HISTORY - University of Mumbai
Chitragupta Bhakhar:- Chhatrapati Sambhaji of Kolhapur ordered Chitragupta to write this bakhar during the period between. 1760 and 1770. Chitragupta was in ...
[21]
[PDF] government of india - IGNCA
Of these, the Chitnis bakhar, and the bakhar known as Chitragupta's, conveniently edited with notes in Marathi by K. N. Sanc, B.A., have been chiefly used ...
[22]
[PDF] Guerrilla Tactics of Chhatrapati Shivaji Maharaj - IJFMR
This comprehensive biography offers a critical analysis of Shivaji's guerrilla strategies, examining his campaigns through the lens of military principles.
[23]
https://archive.org/download/sivachhatrapatib00sensuoft/sivachhatrapatib00sensuoft.pdf
[24]
[PDF] Vishwawarana Journal Final 24-7-15.pmd
This Bakhar was written in 1697 by Krishnaji Anant Sabhasad, courtier of Chhatrapati Rajaram at Jinji fort in Karnataka. Sabhasad was his partisan and had ...
[25]
[PDF] Siva Chhatrapati, being a translation of Sabhasad Bakhar with ...
of Sabhasad, it has been largely copied from Sabhasad's work but its date and authorship are unknown. The Sahanav kalml bakhar claims to be a contemporary ...
[26]
Siva Chhatrapati, being a translation of Sabhasad Bakhar with ...
Dec 18, 2007 · ... Bakhar with extracts from Chitnis and Sivadigvijaya, with notes. by: Sen, Surendra Nath, 1890-1962. Publication date: 1920. Topics: Sivaji ...Missing: author | Show results with:author
[27]
[PDF] 2015.172320.A-History-Of-The-Maratha-People-vol..
The authorities for the reign of Shahu are the Chitnis. Bakhar, the Peshwa and Shedgavkar Bakhars, the Siyar- ul-Mutakherin, the Parasnis Papers, Malleson's ...
[28]
Pathways of Kayastha service in eighteenth-century Western India
Kayastha scribes and soldiers gained access to a 'wide field of employment' by helping the Maratha founder Shivaji Bhonsle to mobilise the hardy inhabitants of ...
[29]
[PDF] research methods in history - School of Distance Education
Marathi bakhar about Shivaji. As the original is lost all that we can do now ... “unconventional verse orderings, minor textual variations, and rare styles of.
[30]
[PDF] Siva Chhatrapati : being a translation of Sabhasad Bakhar with ...
... SABHASAD BAKHAR WITH. EXTRACTS FROM CHITNIS AND SIVADIOVIJAYA,. WITH NOTES ... meaning favour. The above translation is made on the supposition that like ...<|control11|><|separator|>
[31]
Introduction: historiography and bibliography - The Marathas 1600 ...
Mar 28, 2008 · The first histories, termed bakhars, and written in Marathi by Brahmin eulogists, were the product of the late seventeenth century to the mid-eighteenth ...Missing: evidentiary strengths
[32]
Speaking Historically: The Changing Voices of Historical Narration ...
... bakhars were also written as a consequence. We have an early case (1610) ... A full-length hagiographic bakhar—the life of the seventeenth- century holy ...
[33]
Historical Memory and Identity in Western India, 1700-1960 on JSTOR
A particular period, known as “Maratha history,” is physically inscribed into modern cities and towns. Maratha history began in the seventeenth century, when an ...<|separator|>
[34]
[PDF] VISHWANATH KASHINATH RAJWADE (1863-1926) - Sci-Hub
Rajwade's contribution to history may be studied from the following angles: (i) collecting scattered source materials from various places, particularly family ...
[35]
Creative Pasts | Columbia University Press
Prachi Deshpande earned her M.A. from Jawaharlal Nehru University and her Ph.D. from Tufts University and is currently an assistant professor of history at the ...
[36]
Creative Pasts: Historical Memory and Identity in Western India ...
Nov 10, 2010 · Duff also dismissed the bakhars as lacking historical accuracy and legitimacy. Traditional modes of Indian historiography were further ...
[37]
1 Bakhar Historiography - De Gruyter Brill
Within the chronological frame of the Peshwa genealogy, it also recounts a broader history of the Maratha state over the eighteenth century. Nearly two thirds.Missing: chronicle | Show results with:chronicle
[38]
[PDF] Bhausahebanchi Bakhar and the Articulation - PMML
The bakhars comprise an archive of Marathi historical narratives and can be described as specific local vernacular ways of knowing the past. More than two ...
[39]
Creative Pasts : Historical Memory and Identity in Western India ...
Let us now consider the Sabhasad bakhar, composed circa 1694 by Krishnaji Anant Sabhasad on the express order of Shivaji's second son, Rajaram. It opens thus: ...
[40]
Caste as Maratha: Social categories, colonial policy and identity in ...
This article tracks the transformation of 'Maratha' from a military ethos to a caste in the early 20th century, shaped by colonial and Indian discourses.